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A HISTORY

OF

KENTUCKY BAPTISTS.

FROM 1769 TO 1883,

INCLUDING

MORE THAN 800 BIOGRAPHICAL SKETCHES

■ J H SPENCER.

^^j^

THE MANUSCniPT KEVISEI) AND CORRECTED BY

Mrs. Burrilla B. Spencer.

In Two Volumes.
Vol. I.

\

PRINTED

FOR THE AUTHOR.

1886.

Copyright 1885, by

J' H, SPENCER,

Cincinnati.

CONTENTS,

CHAPTER I.

Exploring and settling of Kentucky — Baptists among the early set-
tlers— Thomas Tinsley and Wm. Hickman preach at Harrods-
burg— G. S. Smith, John Taylor, and Joseph Redding visit
■ Kentucky — Wra. Marshall— Joseph Barnett ; Jno. Gerrard ;
Benj. Lynn; Jas. Skaggs.

CHAPTER II.

First church in Kentucky, — Severns Valley. Fate of Gerrard.
Cedar Creek church. Joshua Morris. Gilbert's Creek'church.
Its origin in Virginia. The Craigs. Lewis Craig. John Wal-
ler. Persecution. Preaching through prison grates.

CHAPTER IIL

South Fork church. Forks of Dix River church. Randolph Hall.
John S. Higgins. Burdett Kemper.

CHAPTER IV

Outlook in 1783. Gilbert's Creek church of Separate Baptists.
Joseph Bledsoe. South Elkhorn. John Shackleford. Preach-
ers in jail. Providence church. Robt. Elkin.

CHAPTER V.

Condition of the settlers, in 1784. Gloomy state of religion. Bear
Grass church. John AVhitaker.

CHAPTER VI.

The first revival in Kentucky. John Taylor. A pioneer's day's
work. Susannah Cash. Calling and installing a pastor. Clear
Creek church. John Taylor's dream followed by a great
revival.

CHAPTER VII.

Limestone church. Wm. Wood. Pottinger's Creek church Cox's
Creek church. Wm. Taylor. Moses Pierson. Isaac Taylor.
Brashear's Creek church. Rush Branch church. John Bailey.
Head of Boone's Creek church. Joseph Craig.

V//363

Contents.

CHAPTER YIII.

Great Crossing church. Elijah Craig. Joseph Redding. Isaac Red-
ding. The Johnsons. Tate's Creek church. John Tanner.

CHAPTER IX.

Review. Number of churches and preachers, in 1785. Regular and
Separate Baptists in Kentucky. The first attempt to unite
them. The South Elkhorn Convention. Constitution of Elk-
horn and Salem Associations.

CHAPTER X.

'•Brighter Prospects. Bryant's Station cliurch. Ambrose Dudley
■ The Dudleys. Town Fork church. John Gano. Boone's
Creek church. David Thompson. Tate's Creek church of Se-
parate Baptists. Andrew Tribble.

CHAPTER XL

Number of churches and preachers, in 1787. Cowper's Run cnurch.
A. Eastin. James Garrard. Lick Creek church. James Ro-
gers. Boone's Creek church of Separate Baptists. Too many
churches. Marble Creek church. Jno. Price. Ryland T. Dil-
lard. David's Fork church. Hanging Fork of Dix River.

CHAPTER XII.

Number of churches and preachers in 1788. Forks of Elkhorn
church. Wm. Hickman. Huston's Creek church. Moses
Bledsoe. Rolling Fork church. Joshua Carman. Wm. Downs.
He.nd of Salt River church. Buck Run church. John Dupuy.
James Dupuy. Stark Dupuy. Shawnee Run church. John
Rice. James T. Hedger.

CHAPTER XIII.

The Revival of 1789. Second attempt to unite the Regulars and
Separates. Hardin's Creek church. Baldwin Clifton. Smith
Thomas. Henson Thomas. Ezy Hickerson. Jessamine Creek
church. The laying on of hands after baptism. Agitation on
the subject of slavery. Josiah Dodge. John Sutton. Carter
Tarrant. Donald Holmes. Duncan McLean. Jacob Gregg.
George Smith. David Barrow.

/

Contents.

CHAPTER XTV.

The Revival continued. Mayslick church. Wm. Grinstead. Walter
Warder. Joseph Warder. John Warder. Indian Creek
church. David Biggs. Unity church. James Quensenberry.
Jno. M. Johnson. David Chenault. Hickman's Creek church.
Thomas Ammon. Head of Beech Fork church. Hardin's
Creek church. Mt. Pleasant. West Fork of Cox's Creek.
White Oak Run. Baptist Statistics in 1790.

CHAPTER XV.

Retrospect. Cove Spring. Strode's Fork. Reuben Smith. Taylor's
Fork. Bloomfield. AValter Stallard. Francis Davis. Spencer
Clack. Henry Thomas. D. S. Colgan. Wm. Vaughan. J.
M. Weaver. Craborchard. Wm. Bledsoe. Jeremiah Varde-
man, Moses Foley. Pittman's Creek. Isaac Ilodgen. John.
Harding. Brush Crtek. Wm. Mathews. Thomas Whitman.
Johnson Graham.

CHAPTER XY I.

Retrospect. The liidians overcome. Chenowith's Run. Silas Gar-
rett. Z. Carpenter. George LaPage. R. C. Nash. G. W.
Robertson. R. A. Beauchamp.

CHAPTER XVir.

Lulbegrud. John Smith. Thomas Boone. James French. Rich-
ard French. Grassy Lick. Elijah Barnes. Bracken. James
Thompson. Gilbert Mason. A. D. Sears. A. W. LaRue.
Mill Creek. Samuel Carpenter. W. M. Brown. N. C. Beck-
ham. R. H. Slaughter. Mount Moriah. Colmore Lovelace-
Mill Creek. Flat Lick. Richard Thomas. Joel Morehead.
Springfield. The third attempt to unite the Regulars and Sep-
arates. Tate's Creek Association.

CHAPTER XVIII.

Religious dearth and its cause. Spencer Creek. James Edmonson.
Nathan Edmonson. Licking. Jas. Vickers. Elk Creek. Jo-
siah Harbert. W. Stout. Fox Run. Alan McGuire. S. Van-
cleave. Wm. and Casandria Ford. W.W.Ford. J. C. Free-
man. Bullittsburg. Wm. Cave. Geo. Eve. Lewis Deweese.
James Lee. C. Matthews. Absalom Graves. Jas. Dicken.
L. Robinson. Jeremiah Kirtley. Robert Kirtley. J. A.
Kirtley. A. C. Graves.

iv. Contents.

CHAPTER XIX.

Gloomy Outlook. Cartwright's Creek. Owen Owens. Joel Gordon.
Blue Ash. Elijah Summers. Stamping Ground. JacobCreath,
Sr. James Suggett. S. Trott. Theo. Boulware. S. M. Noel-
Tlie Gospel Herald. J. D. Black. Forks of Licking. Alexan-
der Monroe. Otter Creek.

CHAPTER XX. .

The Gloom deepens. Union church. John Hightower. Alex. De-
vin. Joseph Logan. Z. Morris. Richard Owings. Stone
Lick. Beech Creek. Warren Cash. M. Scott. John Holland.
Good Hope. Edward Turner. David Thurman. David El-
kin. John Chandler. Horatio Chandler. Willis Peck.
Deep Creek. James Keel. B. F. Keeling. David Bruner.
Mt. Nebo. Peter Woods.

CHAPTER XXI.

A small revival. Goshen Church. Wm. Payne. Edward Kindred.
Raven's Creek. Bethel. Stark Dupuy. Harrod's Creek. Wm.
Kellar. Ben. Allen. A. M. Ragsdale. Jas. Kinsolving. W.
E. Waller. Long Run. Joseph Collins. Joel Hulsey. J. H.
Sturgeon. John Dale. John Dulaney. AV. E. Powers. Ha-
zle Creek. Benjamin Talbot. E. P. O'Bannon. Viney Fork.
Christopher Harris.

CHAPTER XXII.

Great political excitement. Alien and Sedition Laws. Lee's Creek.
Flower Creek. Mt. Sterling. Ridge. Salt River. John Pen-
ny. W. W. Penny. Edmund Waller. J. H. Walker. Mt.
Salem. Stephen Collier. H. F. Buckner. Mill Creek. John
Mulky. Dripping Spring. Robert Stockton. Robert Smith.
A. McDougal. Mt. Tabor. A. Davidson. Jacob Lock. John
Murphy. R. Hunt. M. W. Hall. R. T. Gardner. Jas.
Brooks. Sinking Creek. A. Clayton. Jesse Moon. Sulphur
Spring. John Howard. Isaac Steele. Muddy River. Lewis
Moore. L. Page. Philip Warden. O. H. Morrow. Beaver
Dam. A. Taylor. D. E. Burns. J. S. Coleman. J. M.
Penay.

CHAPTER XXIII.

Political features. Bracken Association. Flat Lick. J. M. James.

D. F. James. Robert McAlister. John James. Somerset.
Thomas Hansford. Daniel Buckner. Four Mile. Elk Lick.
Fourteen Mile. Henson Hobbs. Eddy Grove. James Puck-
er. Blue Spring. Ralph Petty. Thomas Edwards. N. G.
Terry. Christiansburg. John Metcalf. John Edwards. Jo-
shua Rucker. A. Cook. T. M. Daniel. Newcastle. Isaac
Malin. Thos. Vandiver. Thos. Chilton. Thomas Smith. E.
G. Berry. W. A. Caplinger. R. Ryland. Buck Creek. W.

E, Waller. T. M. Vaughan.

Contents.

CHAPTER XXIV.

Political quiet. Infidelity. Bad morals. Apostasy of preachers. Dry
Creek. Moses Vickers. Ghent. John Scott. L. D. Alexan-
der. William Johnson. Corn Creek. P. Vawter. Jesse Vavv-
ter. John Vawter. Wm. Buckley. Geo. Kendall. Archei
Smith. Eighteen Mile. J. A. McGuire. D. N. Porter. J. B.
Porter. J. S. D.iwson. A. E. Shirley. Kings. W. P. Barnett.
Concord. CorneliusDuese. I. C. Tracy. Seth Bradshaw. Boggs
Fork. Squire Boone, Jr. Close of tke Century. Statistics.

CHAPTER XXV.

Doctrine of the early Baptists in Kentucky. Universalism. Eternal
justification. Slavery. Early customs. Ruling Elders. Lay-
ing on of hands. Feet washing. Quarterly meetings. Benev-
olent enterprises. Education. Effective preachers. Strictness
in discipline. Paying preachers. Character of early preach-
ing.

CHAPTER XXVI.

Influence of France. Voltair. Tom Paine. Scarcity of Bibles, and
other religious books. Low state of religion

CHAPTER XXVII.

Beginning of the great revival among the Presbyterians. The Method-
ists join with them. Camp-Meetings. The great Cane Ridge
meeting. Children in the great Revival. The Falling Exercise.
The Jerks. Rolling. Running. Dancing. Barking. Laugh-
ing. Visions and Trances.

CHAPTER XXVIII.

Multiplication of sects. New Lights. Springfield Presbytery. "The
Christian Church." The Shakers. The Cumberland Presby-
terian Church. The Millennial Church [Shakers.]

CHAPTER XXIX.

The Great Revival among the Baptists. Statistics in 1803. Effects of
the revival. Missionaries sent to the Indians. Union of Regu-
lar and Separate Baptists. Termsof general union. Full union
of all the Baptists in Kentucky. Arianism in Elkhorn Associa-
tion. Sp'.it in South District Association. Rupture in Elkhorn.
Formation of Licking Association.

vi. Contents.

CHAPTER XXX.

Presbyterians in Kentucky. Their early history. They equal the Baptists
in numbers. Their superior advantages. Their disadvantages.
Unfitness of their preachers. They demanded fixt salaries.
Pasquinade on Father Rice. Early history of the Methodists in
Kentucky. Manner of worship. Their claim to Catholicity.
Catholics. Episcopalians. Other sects. Baptist statistics in
1810.

CHAPTER XXXI.

Revival of 1810. "The Shakers." The first Baptist periodical in the
West. Foreign Missions. Judson and Rice go to India. Become
Baptists. Baptist Board of Foreign Missions-. Kentucky Bap-
tists all favored Missions, previous to 1816. Origin of opposition
to Missions. John Taylor's Pamphlet. Daniel Parker. The
Two-seeds doctrine. Revival in 1817. Choctaw Academy. Sta-
tistics.

CHAPTER XXXII.

Outlook in 1820. Alexander Campbell. The Christian Baptist.
Campbell's opposition to Missions. Attack on the Ministry.
Opposition to supporting preachers. The spirit of Campbell's
teaching. Revival of 1827 — 9. Georgetown College. Issachar
Pawling. W. Staughton. R. Giddings. D. R. Campbell. N.
M. Crawford.

CHAPTER XXXIII.

Divisions among the Baptists. Licking and Red River Associations.
Origin of Bethel Association. Progress of Campbellism. Action
of Beaver Association. A list of Campbell's errors. Frankfort
Church's letter to FrankUn Association.- Wise precaution of
Elkhorn. Boones Creek Association advises the abolition of its
constitution. Action of other Associations. The war of 1829 —
30. Called session of Franklin Association. Its Circular Letter.
Final action of several Associations on Campbellism. Statistics
for 1829, 1830, 1832 and 1835.

Contents. vii.

CHAPTER XXXIV.

Sad condition of the Baptists, in 1830. Division of sentiment. Ken-
tucky Baptist State Convention. Its history and dissolution. A
gloomy period.

CHAPTER XXXV.

The General Association. Two results follow its organization — a Split
and a Revival. The Revival of 1837. Protracted Meetings.
American and Foreign Bible Society. Kentucky and Foreign
Bible Society. China Mission Society. Statistics for 1840.

CHAPTER XXXVI.

The Antimission Schism. Antimission preaching. China Mission
Association. Indian Mission Association. Isaac McCoy. Am-
erican Baptist Home Mission Society. American and Foreign
Bible Society. Kentucky and Foreign Bible Society. AVestern
Baptist Theological Institute. Ministerial Education Society.
The Financial Crash of 1841 — 2. "Under-ground Railroad."
Alabama Resolutions. Southern Baptist Convention. The
Revival. Statistics.

CHAPTER XXXVII.

Great prosperity. American Bible Union. John L. Waller. Tem-
perance Reform. Temperance Societies. Sors of Temperance.
Good Templars. Legal Prohibition. The license law. Action
of the General Association. Know Nothingism. Old Land-
markism. Sunday Schools. Southern S. S. Union. W. S. Sed-
wick. Revival of 1858. Statistics for 1860.

CHAPTER XXXVIII.

Religious prosperity in 1860. Education. Baptist Schools and Col-
leges. Georgetown Female Seminary. J. E. Farnham. J. J.
Rucker. Bethel Female College. J. W. Rust. T. G. Keen.
Bethel College. Samuel Baker. N. Long. E. M. Ewing. P.
U. Ewing. H. Q. Ewing. B. T. Blewett. George Hunt. W.
W. Gardner. The Civil War. Revival of 1864. Touching In-
cident. The colored Baptists. Agricultural and Mechanical
College. Statistics for 1870.

viii. Cofitents.

CHAPTER XXXIX.

Condition of the Baptists in 1870. Orphans Home. Mary HoUings-
worth. .J. Lawrence Smith. Mrs. J. Lawrence Smith. South-
ern Baptist Theological Seminary. J. P. Boyce. John A. Broad-
us. B. Manly, Jr. W. H. Whitsitt. Sunday School interest.
Provision for aged ministers. Centennial Celebration. Prohi-
bition. Female Missionary Societies. Statistics for 1S80.

Preface.

The Baptists have been occupying the soil of Kentucky one
hundred and ten years, and, with the exception of two brief
periods, have been much the most numerous denomination of
Christians in the State ; yet, they alone, of the leading sects,
have failed to have their history written, until now. The pres-
ent work is the primal history of the Kentucky Baptists. Some
fragmentary accounts of churches and associations have been
printed from time to time, but nothing like a connected history
of the denomination has been published since Benedict's epitome
of its early operations was issued from the press at Boston,
Massachusetts, in 181 3.

The want of a history of Kentucky Baptists has long been
felt, and various efforts have been made to secure such a work.
The first attempt of the kind was made by Silas M. Noel and
Jeremiah Vardeman, in 181 2, when these distingtiished minis-
ters proposed to publish A Comprcliensive History of the Bap-
tists of Vii-ginia and Kentucky. The churches and associations
were appealed to for aid in collecting materials for the work, and
generally responded favorably. What progress was made, or
whether the writing was actually commenced, is not known ;
but it is certain that the proposed work was never published.
The next attempt of the kind was made in 18 18, by one M.
Smith, who proposed to publish A Histoiy of the Baptists in
the Western Country. This enterprise was nipped in the bud by
some of the associations, which resolved that they disapproved
of the pretentions of M. Smith, believing him to be "unqualified
for such service."

After this, no effort appears to have been made in this
direction, till i84i, when John L. Waller, while acting as agent
of the General Association, commenced gathering historical
facts concerning the churches. He continued this work, inci-
dentally, till about I853, when he resolved to write A History
of the Baptists in Kentucky. It was, at first, supposed that the
work was about ready for the press ; but, after his death, in

(5)

6 Preface.

I854, nothing was found written on the subject, and it is now
generally believed that he had not commenced the writing.
After the death of Dr. Waller, his surviving partner and co-
editor, S. H. Ford, now the well known Dr. Ford, of St. Louis,
commenced gathering materials for Kentucky Baptist Histoiy.
About I856 he began to weave these materials into historical
sketches, which he published in The C/iristia?i Repository. His
intention was to continue the work until he had brought the
history down to the present, and then put it in a more perma-
nent form. But the Civil War caused the suspension of his
labors in Kentucky, in 1861, and the final removal of his peri-
odical to St. Louis. However, he gathered much historical
material, and left in print some matter that was useful to the
subsequent historian.

In 1866, R. L. Thurman and the author of this work pro-
posed to gather materials for A History of the Deceased Bap-
tist Ministers of KentiLcky. Mr. Thurman soon discovered that
the proposed work interfered with his duties as agent for foreign
missions, and abandoned the purpose. The author continued
to pursue the work alone, in connection with his labors as an
evangelist. In prosecuting this enterprise, he was brought to
the conclusion that a change of his plan, so as to include the
early history of the Baptist denomination in the State, would
be an improvement on the original design. He was contem-
plating this change in the arrangement, when, in 1870, W.
Pope Yeaman announced his intention to write A History of
Kentucky Baptists. Dr. Yeaman pursued his purpose two or
three years, when his enterprise was lost sight of, it being sup-
posed to have been abandoned. The author, remembering the
repeated failures that had attended similar attempts, continued
to prosecute his researches and collect materials, while preach-
ing from 442 to 572 times a year, i

In 1876, the General Association of Baptists in Kentucky
adopted the following :

"The committee to whom was referred the subject of Ken-
tucky Baptist History have considered the same, and beg leave
to report :

"By the utter and continued failures heretofore to procure
facts, and any person or persons to accomplish an end so desir-
able as a history of Kentucky Baptists, your committee do not

Preface. 7

feel inclined to continue the work in the hands of associational
committees, but would most respectfully transfer the whole
matter into the hands of Rev. J. H. Spencer, D. D., with the
request that he at once proceed to prepare such a history of
Kentucky Baptists as he is enabled from facts, documents, etc.,
now in his possession and [that he] maybe able to procure, and
that he report his progress at the next meeting of the General
Association. Green Clay Smith, Chairman."

The author at once accepted the responsibility, not without
feeling its great weight and soni: of the difficulties he would
have to encounter, and gave to the work all the time he could
spare from what he deemed the higher duty of preaching the
gospel. The field had been gleaned of historic documents in
the more easily accessible portions of the State, again and
again, and the matter, so obtained, had either been destroyed,
or those who had it in their possession esteemed it too highly
to allow the author the use of it. He was also farther embar-
rassed by ascertaining that very many of his brethren had the
ineffaceable impression that the work, which he deemed a great
sacrifice for the benefit of his denomination, \a as a promising
pecuniary speculation. Letters and circulars, sent to all parts
of the State, received very little attention. His find resort,
therefore, was to get on his horse, and, at such seasons of the
year as he could not be engaged in the work of an evangelist,
thoroughly canvass the whole State. This required several
years, and by the time it was accomplished, his health was so
enfeebled that he greatly feared he could not live to finish the
book, now that the materials for its composition were collected.
Meanwhile he was so afflicted with rheumatism that he could
handle papers only with extreme difficulty and was compelled
to employ an amanuensis to do his writing. Through all these
trials and afflictions, however, God has sustained him in his
tedious labors, and the work finished, after nineteen years of
excessive toil, is offered to the Baptists of Kentucky and the
general public, without a reasonable hope of pecuniary reward.

Among many kind friends who have generously aided
him, the author takes pleasure in naming the following :

Rev. John James, of Adair county; Rev. M. F. Ham,
Rev. Y. Witherspoon, J. K. Collins and Wm. Spencer, of Al-
len ; Rev, T. J, Hedger and Mrs. Judge Bell, of Anderson;

8 Preface.

Gov. P. H. Leslie, Col. Wm. Ellis, Jas. Scrivner, Rev. John
H. Baker, Rev. Jas. Brooks and Rev. E. Butram, of Barren ;
Rev. J. A. Kirtley, D. D. and Rev. L. Johnson, of Boone ;
Rev. Wm. Head, Rev, S. L. Helm, D. D., Hon. R. R. Pearce
and Mrs. Harriet Moorman, of Breckenridge ; Hon. Aaron
Harding and Jas. Slaughter, of Boyle ; Rev. T. E. Richey and
Rev. R. W. Moorehead, of Caldwell ; Rev. J. C. Spann, of
Calloway ; Rev. J. M. Jolly and Mrs. Jas. Spillman, of Camp-
bell ; Walton Craig and Peter Conway, of Carroll ; Prof. J. W.
Rust and Kirtley Twyman, of Christian ; Rev. Wm. Rupart,
J. N. Conkwright and A. G. Bush, of Clark ; Rev. Taylor Gil-
bert, of Clay; Judge P. H. Hopkins and Rev. J. C. Denton,
of Clinton; Rev. J. B. Hardy, of Crittenden ; Mrs. J. A. Mc-
Clusky, of Cumberland ; Rev. J. M. Dawson, Rev. W. H.
Dawson, Rev. J. P. Ellis and Rev. J. B. Solomon, D. D. , of
Daviess; Rev. I. N. Brown, of Edmonson; Rev. R. T. Dil-
lard, D. D , Rev. J. C. Freeman and J. W. Royster. , of
Fayette; Rev. Cad. Lewis, L. L. D., of Frnnklin ; Rev. Wm.
Cook, of Floyd ; Rev. W. C. Taylor, Rev. W. F. Lowe and
Rev. Wm. Howard, of Graves ; Rev. T. K. Reynolds, of
Greenup ; W. D. Hopper and J. H. Kemper, of Garrard ;
Rev. J. E. Stone, of Hancock ; Rev. J. H. Fullilove, Rev. G.
H. Hicks, Hon. Sam. Haycraft and Abram Lewis, of Hardin ;
Rev. A. W. Richardson and John B. Edwards, of Hart ; Rev.
John Bryce and Rev. A. Hatchitt of Henderson ; Rev. Willis
White and Rev. Stephen Ray, of Hickman ; Rev. E. G. Berry,
Rev. D. N. Porter, M. D., Rev. J. M. Eaton and Mrs. Nancy
Tingle, of Henry; Milton Sisk, of Hopkins ; Rev. A. C. Cap-
erton, D. D., Rev. J. L. Burrows, D, D., John Williamson
and Mrs. Ann Netherton, of Jefferson ; Rev. Wm. Jayne, of
Johnson; Rev. J. G. Holcomb, of Jackson; Rev. Thos. Pritch-
ard, G. B. Foley and J. H. Davis, of Knox ; Rev. John Dun-
can, of LaRue ; Rev. J. W. Moran, of Laurel ; Rev. S. C.
Caudill, of Letcher ; Rev. Jno. S. Higgins, of Lincoln ; Rev.
M. H. Utley, of Livingston ; Jno. W. Jackson, of Lyon ; T.
N. Lyne, Rev. Jas. Lamb, Rev. Sam'l Baker, D. D., Rev.
Robert Woodward, A. L. Burks and Mrs. B. B. Piper, of
Logan; Rev. Jno. G. Pond, of Madison; Rev. C. W. Bailey,
of Magoffin ; Rev. D. M. Green and Rev. T. F. Harrison, of
Marshall; S. S. Minor, of Mason; Rev. G. W. Dupee (col.),

Preface. g

of McCracken ; Rev. S. Cook and E. Burrus, of Mercer ; Rev.
Wm. L. Givedon, M. D., of Morgan, Rev. Jas. Williamson,
of Martin; Rev. Wm. Vaughan, D. D., Abner King, J. S.
Foxworthy and Wm. Taylor, of Nelson ; Jno. Simpson, of
Owsley ; Rev. Jno. W. Waldrop, Rev. J. V. Riley and R. S.
Coats, of Owen; Rev. N. C. Pettit, of Pendleton ; Rev. H. B.
Whiles, W. T. Hail and C. H. McKinney, of Pulaski ; Rev.
R. M. Dudley, D. D., President of Georgetown College, of^
Scott; Rev. W. E. Powers, Prof. T. J. Doolan, Daniel Shouse,
J. G. Farmer, Rev. T. M. Daniel and Mrs. Jane Collins, of
Shelby; Rev. O. H. Morrovv^, of Simpson ; Rev. T. H. Cole-
man and Lummie Grigsby, of Spencer ; Prof. H. B. Wayland,
M. B. Wharton, Rev. H. Smith and Robt. Goodwin, of Trigg;
Rev. A. Smith and Miss Lizzie Arnold, of Trimble ; Rev. J.
B. Haynes and S. M. Martin, of Union ; Rev. W. W. Durham
and Hon. George Wright, of Warren ; Rev. Joel Gordon and
Gabriel Kendrick, of Washington ; Isaiah Bird and Jas. Mead-
ows, of Whitley; Rev. W. A. Cooper, Jacob Cooper and T. J.
Eads, of Wayne.; Revs. Jonathan Wiseman, Robt. Norvell
and A. D. Sears, of the State of Tennessee ; Rev. C. J. Kelley,
of Illinois, and I. N. Wyman, of Kansas. Besides these, many
others, whose names must be omitted for want of space, have
rendered the author valuable aid, for which he begs leave to
express his gratitude. He also desires to express his thanks
to the editors of the Western Recorder, the Baptist Gleaner, and
a number of other papers, both religious and secular, for timely
words of encouragement.

The author's aim has been to record, as nearly as might
be, all that is valuable and interesting in the history of the
Baptists in Kentucky, from the time that Elder Squire Boone
first set his foot on the soil of the unexplored wilderness, in the
spring of 1769, down to the year 1885. Great pains have been
taken to ascertain the facts, and nothing has been recorded as
a fact without what the author deemed good authority. His
principal sources of information have been the official rec-
ords of churches and associations, though he has had access
to nearly all that has been published on the subject, especially
during the earlier periods, as well as the manuscript diaries and
correspondence of a number of prominent ministers of the past.
He has also visited, and conversed with many aged ministers
2

lO Preface.

and other persons, in all parts of the State, and corresponded
with many of "the fathers" who have since gone to their re-
ward. No pains have been spared in seeking every source of
information, and especial care has been taken to have dates
correct. But after all possible efforts have been made to secure
exact accuracy, there will, doubtless, be some mistakes found
in the book. There are discrepancies and contradictions both
in official records and in what have been deemed the best his-
torical authorities. From these causes some mistakes are in-
evitable, but it is hoped they are few and unimportant.

The author has attempted the utmost brevity consistent
with perspicuity, and an earnest effort has been made to render
the book easily comprehensible to the common reader.

In speaking of other denominations, the author has desired
and attempted to be just and respectful. The terms Camp-
bellism and Campbellite have been used just as have
those of Calvinism, Arminianism, Calvinist and Wesleyan,
not as terms of reproach, but simply as the most definite
if not the only words that would clearly designate the system
of doctrine to which reference is made, and the adherents of
that system.

The history of the Colored Baptists is brief and unsat-
isfactory, on account of the difficulty of obtaining sufficient
information concerning them. A few of the better informed
among them seemed pleased to have their history written, and
were ready to impart what information they could, but mogt of
them appeared shy and suspicious.

No appology is deemed necessary for such repetitions as
were required to make each subject treated intelligible without
reference to what had gone before ; as the manner of reading,
in the present age, demands such arrangement.

The author is sensible of many deficiencies in the work, in
matter, style and arrangement ; but he begs leave to assure his
readers that he has done the best he could under the circum-
stances, to furnish them a correct and impartial history of Ken-
tucky Baptists, and craves their indulgence for any failure of his
efforts.

J. H. SPENCER.

Eminence, Kentucky, August 24, 1885.

CHAPTER I.

FIRST BAPTIST SETTLERS IN KENTUCKY.

The first attempt to explore Kentucky was made by Daniel
Boone, in 1769. The following extract is from his autobiogra-
phy : "It was on the first of May, 1769, that I resigned my
domestic happiness, and left my family and peaceful habitation
on the Yadkin river in North Carolina, to wander through the
wilderness of America in quest of the country of Kentucky, in
company with John Finley, John Stuart, Joseph Holden,
Money and Wm. Cool. On the 7th of June, after traveling
through a mountainous wilderness, in a western direction, we
found ourselves on Red river, where John Finley had form-
erly been trading with the Indians, and, from the top of an em-
inence, saw with pleasure the beautiful level of Kentucky."
During the following December, Boone and Stuart were taken
prisoners by the Indians, but made their escape after remain-
ing in captivity about a week. Meanwhile, Squire Boone, a
brother of Daniel, had come to Kentucky with another man,
and, in their wanderings, the two brothers accidentally met,
about the first of January, 1770. Soon after this, John Stuart
was killed by the Indians. The rest of the party having
returned home, the Boone brothers spent the winter alone in the
great western wilderness. On the first of May, Squire Boone
returned to North Carolina for a supply of ammunition. He
rejoined his brother, on the 27th of July. After this they trav-
eled as far south as the Cumberland river. In March, 177 1,
they returned to their homes in North Carolina.

In 1770, James Knox, with eleven hunters from the Hol-
ston. New River, and Clinch settlements, made an exploring
tour to Green river and the western part of Cumberland. ,They
remained in the country about a year. Three years later,
Thomas Bullitt, with a party of surveyors, came to the falls of

1 1

J 2 History of Kentucky Baptists.

the Ohio. Robert, James and George McAfee, John Floyd
and others visited various parts of Kentucky, the same year.
In 1774. James Harrod built a log cabin where Harrodsburg
now stands, the first erected in Kentucky.

During this year, Richard Henderson bought of the Cher-
okee Indians all the land lying south of the Kentucky river.
The purchase was afterward made void by an act of the Vir-
ginia legislature ; but, for the the time being, Col. Henderson
was regarded lord proprietor of the soil, and, under his em-
ployment, in 1775, Daniel Boone erected a fort on the Kentuc-
ky river at a place since called Boonesboro, in Madison county.
"On the i4th of June," says Boone, "having finished the fort,
I returned to my family on the Clinch. Soon after, I removed
my family to this fort ; we arrived safe, my wife and daughters
being the first white women that stood on the banks of the
Kentucky river."

In September of the same year, three men named Denton,
McGary, and Hogan came with their wives and children to
Harrodsburg, then called Harrodstown.

Early in the spring of 1776, Col. Richard Calloway, with
his wife and two daughters, came to Boonesboro, and, in March
of the same year. Col. Benjamin Logan brought his family to Lo-
gans fort, about one mile west of the present town of Stan-
ford in Lincoln county, where he, with a few slaves, had raised
a crop of corn, in 1775. Simon Kenton built a cabin, and
raised a crop of corn, in 1775. where the town of Washington
in Mason county is now located. Of the church relation of the
few famihes which settled in Kentucky, in 1775, and the year
following, nothing has been learned. We know however, that
the Boones and Calloways were Baptists in sentiment, and that
Squire Boone, who settled in the country a little later, was a
Baptist preacher. Daniel Boone was never a member of any
church. Some of his family became Baptists. Among the
descendants of Squire Boone, have been several Baptist preach-
ers, and the descendants of Col. Calloway have been promi-
nent among the Baptists of both Kentucky and Missouri. A
few years after the settlement of Boonesboro and Harrodsburg,
many prominent Baptists settled in Kentucky, some of whom
will be noticed in subsequent pages.

The first Baptist preacher known to have been in Ken-

First Baptist Settlers in Kentucky. 13

' tucky, except Squire Boone, who explored it before any set-
tlement was made, was Thomas Tinsley. Beyond the simple
fact that he was in Harrodsburg, and was regularly preaching
there on Sabbath days, in the spring of 1776, but little is
known of him. Wm. Hickman, who visited Harrodsburg at
that time, and who afterward became an eminent preacher
among the early Baptists of Kentucky, in a narrative of his
"Life and Travels," says:

"We got to Harrodstown the first day of April. * * * *
Myself, brother Thomas Tinsley and my old friend, Mr. Mor-
ton, took our lodgings at Mr. John Gordon's, four miles from
town. Mr. Tinsley was a good old preacher, Mr. Morton a
good, pious Presbyterian, and love and friendship abounded
among us. We went nearly every Sunday to town to hear
Mr. Tinsley preach. I generally concluded his meetings. One
Sunday Morning, sitting at the head of a spring at this place,
he laid his Bible on my thigh and said to me, 'you must preach
to day'. He said if I did not, he would not. I knew he would
not draw back. I took the book and turned to the 23d chapter
of Numbers, loth verse: 'Let me die the death of the right-
eous, and let my last end be like his.' I suppose I spake fif-
teen or twenty minutes, a good deal scared, thinking if I had
left any gaps down, he would put them up. He followed me
with a good discourse, but never mentioned any blunders."

What is contained in this paragraph is all that can now be
known of the first Baptist preacher that ever preached in Ken-
tucky, or, as far as is known, in any part of the great West.
At what time he came to Kentucky, or where from, is not
known. He did" not come with Mr. Hickman ; for the latter
gives the names of all who left Virginia with him, and Mr.
Tinsley's is not among them. He either Tell in with Mr. Hick-
man's party on the way, or was at Harrodsburg when the latter
reached that village. However curious we may be to know
more of the good old soldier of the Cross, who first bore the
tidings of salvation to this great valley, we shall probably never
be gratified till we meet with him in "the house of many man-
sions."

William Hickman was not a preacher when he came to
Harrodsburg ; but he was a zealous Baptist, and, as we have
seen, was ready to take part in the service of his Master when

14 History of Kentucky Baptists.

called on. He preached his first sermon at Harrodsburg,
without license from his church, at the request of good old
Thomas Tinsley. On his return to Virginia, he was hailed as
a preacher, and immediately entered the vineyard of the Lord
as a minister of the gospel. George Stokes Smith, a distin-
guished pioneer preacher among the Baptists, came to Ken-
tucky in company with Mr. Hickman, and probably went to
Boonesboro. He also returned to Virginia, where he continued
to preach for a time, and then settled permanently in Ken-
tucky. Of these ministers and others that followed them, a
fuller account will be given hereafter. Edmund Woolridge, a
Baptist, came to Kentucky, in 1776, and subsequently settled
at the fork of Elkhorn.

In the fall of 1779, John Taylor, who had been preaching
with much success in Virginia, came to Kentucky, and spent
the following winter among the settlers. Joseph Redding
started with his family to come by water, the same fall, but did
not reach Kentucky till the next spring. These two preachers
intended to settle in the new country, if they were pleased
with it ; but being discouraged by the low state of religion,
they both returned to Virginia the following summer. It is
not known that any preacher settled in Kentucky previous to
1/79' ^^t during that and the following year, several found
homes in the wilderness, and raised the standard of the Cross in
different localities.

William Marshall, if not the first, was among the first
preachers that became permanent residents in the new country.
The exact date of his arrival is not known. John Taylor says
he moved to Kentucky "in 1779 or '80." He appears to have
settled first in what is now Lincoln county, and afterwards to
have located in Shelby.

William Marshall was born low down in the Northern Neck
in Virginia, in 1735. His family was of eminent respectability,
and he was raised in affluence. He was an uncle to the dis-
tinguished Chief Justice Marshall, and a brother to Col.
Thomas Marshall, who was distinguished among the Kentucky
pioneers, and whose descendants have been so noted for brilli-
ancy of talent, in Kentucky, from its first settlement to the
present time. He spent his youth in sport and social gayety.
"In youth," says J. B. Taylor, "he was remarkable for his de-

First Baptist Settlers in Kentucky. i j

votion to the fashionable amusements of the day. His tall/
graceful form, dark piercing eye and engaging manners ren-
dered him the pride of the circle in which he moved." This
vain and thoughtless course of life was continued till near mid-
dle age ; but having married the sister of Elder John Pickett,
he was brought under the ministry of that faithful servant of
Christ and other Baptist preachers. In 1768, some of the zea-
lous Separate Baptists visited Fauquier county, and Mr. Mar-
shall was converted and baptized. John Taylor, in his biogra-
phy of William Marshall, speaks of him thus : "He soon be-
gan to preach, and a flaming zealot he was. His preaching
was of the loud thunder-gust kind. His labors were mostly
employed on the waters of the Shenandoah river, west of the
Blue Ridge. It was not long before the people became marve-
lously affected, and their cries would often drown Mr. Marshall's
voice while preaching. To see one or more thousands of
people gathered at a large meeting house, lately put up, with-
out room to receive them, and in the dead of winter, the people
standing in the snow for hours together to hear the word, and
hundreds at once crying out for mercy, or loudly rejoicing in
hope — and all this was so new that the spectators would be apt
to think the end of the world was come, or to say, 'We have
seen strange things today.'" At this time Mr. Marshall had
not been ordained. Many people were converted to the Lord.
Samuel Harris traveled about two hundred miles to baptize
them. Fifty three were immersed the first time, and a larger
number afterwards. This was the first baptism ever performed
in Shenandoah river. It occured in 1770. South River
church of Separate Baptists was constituted the same day.
During these meetings held by Mr. Marshall, Joseph and Isaac
Redding were converted. John Taylor was converted soon af-
terwards. These three men became useful preachers among
the pioneers of Kentucky. They will occupy their appropriate
places in our future pages.

Mr. Marshall continued to labor in this region with great
zeal and success, nearly twelve years. . Meanwhile he was or-
dained, and became pastor of South River church, afterwards
called Happy Creek. As has been related, he moved to Ken-
tucky as early as 1780. After laboring in this new field some
years, he fell from his horse, and was so disabled that he was a

l6 History of Kentucky Baptists.

long time confined to his home. During this period he devo-
ted himseif to study, and made considerable changes in his doc-
trinal views. Concerning his latter years, we again quote from
John Taylor, his biographer :

"In his days of success, he preached after the apostolic
mode, strongly urging repentance towards God and faith in
Ghristjesus, and with longing, heart-melting invitations, ex-
horting every sinner in his congregation to seek the salvation ol

his soul He now studied consistency, beginning

with God's decrees. There he found eternal justification,
couched in the doctrine of election; and so on with the several
links of his chain, till he was led to find out that the gospel ad-
dress was only to certain characters which, when explained,
were already righteous, though they well deserved the name of
sinners. But as for mere sinners, the law of Moses only was
their portion He found that a number of his Bap-
tist Christians could not eat what they called his strong meat.
This led him to doubt their Christianity, or, at least, the sound-
ness of their faith. This led on to a dispute in Fox Run
church in Shelby county, where his membership was, which ter-
minated in his expulsion. After this, he never could agree to
return to the church, though a very little from him would have
given the church satisfaction. A few years after, he died, aged
"jZ years, and about 40 years after he began to preach. "

Mr. Marshall's labors, though neither so abundant nor suc-
cessful in the new country as they had been in Virginia, were
valuable at a period when he was the only preacher of any de-
nomination in all that portion of Kentucky lying east of the
present turnpike road leading from Louisville, by way of Bards-
town, to Nashville. About the same time that he settled in
Lincoln county, five other Baptist preachers — four or-
dained and one licensed — located in the small settlements
south of Louisville. Those ordained were Joseph Barnett, John
Whitaker, James Skaggs and Benjamin Lynn, the licentiate be-
ing John Gerrard.

Jos. Barnett settled in what is now Nelson county, as early
as 1780. He came from Virginia, where he had been active in
building up the churches of which Ketocton Association was
formed. He belonged to the Regular Baptists. After his re-
moval to Kentucky he and John Whitaker, with the aid of

Fzrst Baptist Settlers in Kentucky. ly

John Gerrard, gathered Severns Valley church in what is now
Hardin county, and Cedar Creek in what is now Nelson. The
former was constituted on the 1 8th of June, 1781, the latter, on
the 4th of July of the same year. These were the first church-
es gathered on the soil of Kentucky. Mr. Barnett was pastor
of Cedar Creek church at least four years. He preached the in-
troductory sermon before the convention that formed Salem
Association, at Cox's Creek in Nelson county,- on the 31st of
October, 1785. This is the last we hear of him. Even
tradition is silent, and we shall probably know no more of him
till we meet with him at the Judgement Seat of Christ.

John Gerrard, to whom further reference will be made in
the history of Severns Valley church, settled in what is now
Hardin county as early as 1780. Little is known of him, ex-
cept that he was ordained the first pastor of Severns Valley,
at the time of its constitution, assisted in constituting Cedar
Creek church in Nelson county and, in the spring of 1782, start-
ed out to hunt in the forest near his home. He was never af-
terwards heard of, and is supposed to have been murdered by
the Indians.

Benjamin Lynn, who is supposed to have emigrated from Vir-
ginia, came to Kentucky, in 1780. He probably remained a
short time in Philips' fort in what is now LaRue county, where,
according to tradition, he raised up the church now called
South Fork, in 1782. Afterwards he settled on Beech Fork in
Nelson county, where he raised up Pottengers Creek church, in
1785. Of these two churches and another which he and his
co-laborer, James Skaggs, constituted under the style of Level
Woods, he was pastor during about fifteen years. He was a Sep-
arate Baptist, and seems to have possessed all the zeal that
characterized his brethren in Virginia, as well as the courage,
love of adventure and powers of endurance of Daniel Boone.
His time was divided between hunting and preaching. After
laboring among the settlements between Salt river and Green
river about twenty years, he moved to where his brother Will-
iam had settled, on the southern border of the State. Here he
fell in with the "Newlights," under the leadership of Barton
W. Stone, and finally united with them. Some time after this
he visited his old neighborhood, and went among the churches
he had planted in Nelson and La Rue counties, by the mem-

1 8 History of Kentucky Baptists.

bers of which he had been greatly beloved. But now that he
had united with another sect, they received him coldly. The
old father was much mortified, and soon returned home. Not
long after this, he went to give an account of his stewardship to
the Master in whose service he had spent many years of toil
and danger,

Mr. Lynn was reckoned a good preacher, and a man of un-
doubted piety and devotion to the cause of the Redeemer.
His name is perpetuated in Nolin river and Lynn Camp creek,
and honored in Nolin church, Nolynn Association, Lynn Asso-
ciation and Lynland Institute.

J.^MES Skaggs came from Virginia to Kentucky about the
same time that Benjamin Lynn did, and was associated with
that famous pioneer in his early labors in the new country. Af-
ter a few years, he fell under reproach on account of immoral
conduct, and moved further west. After this nothing more is
known ot bim. A creek or small river in Barren county bears
his name.

At the close of the year, 1780, there were one licensed
and five ordained Baptist preachers in what is now the large
and populous State of Kentucky — William Marshall, Jo-
seph Barnett, John Whitaker, Benjamin Lynn, James Skaggs
and licentiate John Gerrard. If there were any others it is not
now known. There was no preacher of any other sect in the
new country, The broad field was left, for the present, to the
Baptists alone. We know of a few Baptist church members,
and doubtless there were others whose names we shall not know.
But few as there were, at this period, they had brought with
them, the seeds of discord, some of the bitter fruits of which we
shall see in the sequel. Some of them were Separate and others
Regular Baptists — a distinction almost without a difference.
Of the preachers, Marshall, Lynn and Skaggs were Separates,
while Barnett, Whitaker and Gerrard were Regulars. There
was no church organization of any kind in the country. But
these workmen were doubtless preparing materials of which to
erect habitations of God through the Spirit. We shall see
something of the first fruits of their labors in the wilderness,
in the next chapter.

CHAPTER, II.

FIRST CHURCHES PLANTED.

During a period of more than twenty-five years since the last
of the pioneer fathers fell asleep, much interest has been felt,
and much earnest inquiry has been made, as to which is the old-
est church in Kentucky, and what was the date of its constitution.
The dilligent Sweed, John Asplund, who traveled on foot from
Maine to Georgia, and as far west as Kentucky, for the purpose
of collecting statistics, of which to compose a Baptist register,
for 1790, did the Baptists of America a good service in preserv-
ing approximate dates and numbers of their old churches and
associations. But it was not practicable for him to have all his
dates technically correct. A comparison of his register with
the official records, exhibits many mistakes. Subsequent his-
torians have followed him, and, of course copied his blunders.
In order to correct these errors, we must have recourse to the
official records, where such resources can be found. Happily
such records have been found as will enable us to determine
with sufficient exactness the time of constituting our early
churches.

For some years after the constitution of our oldest associa-
tions, the minutes of their proceedings were not printed, and
few of the manuscripts containing them have been preserved.
In 1825, Elder Spencer Clack, an accomplished scholar, and, at
that time, a member of Simpsons Creek (now Bloomfield)
church, was elected clerk of Salem Association. That body,
fearing that its minutes wbuld be lost, if not put in a more per-
manent form, made the following order: "The clerk is re-
quested to make out a condensed history of this Association,
and present it at our next meeting. " Mr, Clack presented his
report to the Association at its annual meeting in 1826. The
following extract is taken from that report, as recorded in the

(19)

20 History of Kentucky Baptists.

Association book, and printed in the minutes of that date -_

"At the last meeting of the Association, the clerk of the
Association was requested to make out a condensed history of
the Association. From his own personal knowledge, he knows
but little of its history. From the book of records, he has derived
all the information in his possession, from which he has, in
most cases copied verbatim what you will read in the following
pages. "

"On Saturday, the twenty-ninth of October, seventeen
hundred and eighty-five, four Regular Baptist churches met at
Cox's Creek, Nelson county, Ky. by their delegates, in order
to form an association, and, after a suitable sermon on the occa-
sion, preached by our brother, Joseph Barnett, from the first
chapter of John and 17 verse, proceeded to business. Brother
Joseph Ba^rnett being chosen Moderator, and Brother Andrew
Paul, Clerk."

"/. Letters from four churches were read, viz. :

Severns Valley, constituted June eighteen, seventeen hun-
dred and eighty-one, number of members, thirty-seven. No
pastor. "

"Cedar Creek, constituted July fourth, seventeen hundred
and eighty-one. Joseph Barnett, pastor."

"Bear Grass, constituted January, seventeen hundred and
eighty-four, number nineteen, John Whitacre, pastor."

"Cox's Creek, constituted April, seventeen hundred and
eighty-five, members twenty-six. "

Another witness confirms the statements of the official rec-
ord in regard to Severns Valley church. Hon. Samuel Hay-
craft, a member of this church, and a cotemporary of several of
those who entered into its constitution, published a history of
the old fraternity, in the CJiristian Repository of April, 1857.
He states that the church was constituted of 18 members ; June
18, 1 78 1, under a green sugar tree, about a half mile from the
present limit of Elizabethtown, the county seat of Hardin. A-
mong the original members were Jacob Vanmeter, Sr. and his
wife, Letty, Jacob Vanmeter, their son, Bennam Shaw, Jacob
Dye, and Hannah, his wife, and three colored persons, Mark,
Bambo and Dinah, servants of Jacob Vanmeter. It is also
probable that John Gerrard and Thomas Helm were in the
constitution. Among the early members of this church were

First Churches Planted. 21

many distinguished citizens, of whom may be named John La
Rue, in honor of whom LaRue county was named, Robert
Hodgen, from whom Hodgenville derived its appelation, Gen.
Duff Green, afterwards of Washington city, and Thomas Helm,
father of Hon. George Helm, grandfather of the late Gov.
John LaRue Helm and Rev. Dr. S. L. Helm, and great grand-
father of Hon. George H. Yeaman, Rev. Dr. W. Pope Yea;
man, and other distinguished citizens. Of the descendants of
the original members of this old church many able ministers of
the New Testament have gone forth to declare to the multiiudes
the blessed message that gladdened the hearts of their ancestors^
amid the toils and dangers of the savage-infested wilderness.
The following graphic description of the scene presented at the
constitution of Severns Valley church, is from the pen of Hon,
Samuel Haycraft, a grandson of Jacob Vanmeter, jr.
"There are facts and circumstances connected with the early
history of the Church with which the present generation is lit-
tle acquainted. When this present wide-spread and favored
country was but a wilderness ; when not a human habitation
was to be found between Louisville (then called the Falls of the
Ohio,) and Green river, save a few families, who had ventured
to Severn's Valley — a dense forest, and unexplored — and com-
menced a rude settlement far from the haunts of civilized man ;
there the lamented John Gerrard, a minister of God, came like
John the Baptist, "The voice of one crying in the zvilderness,''
and finding a few of the desciples of the Lord Jesus Christ like
sheep without a shepherd, on the i8th day of June, 1781, they
were collected together under a green sugar tree ; and in the
fear of God, in church covenant gave themselves t6 the Lord
and to one another, and were constituted a Baptist Church,
named after Severns Valley and the creek which flows through
it. It has ever borne the same name, none having dared, and
it is hoped never may, to lay impious hands upon it by chang-
ing its venerable and venerated name — "Severn's Valley
Church."

Then they did not occupy a house of worship, as at present;
then there were no waving harvests, or burdened fields of corn ;
no hospitable mansion to receive shelter and cheer the man of
God after delivering his message ; but in some humble, round
log cabin with earth floor, or rude, half-faced camp, with bark

22 History of Kentucky Baptists.

roof; or, perchance, under the shade of some spreading tree,
the humble disciples met ; they met like brethren, surrounded
by dangers, in a forest of unknown boundary, not knowing at
what moment the savages would break in upon them ; they had
fears without and fightings within. Could we of the present
generation look upon a group, giving a correct representation
of one of those religious assemblies, it might strike us as some-
what grotesque, if not ludicrous. Imagine the male members,
partly in Indian costume, leather leggins, breech clouts and
moccasins, with hats made of buffalo wool rolled around white
oak splints and sewed together ; and the females in the simple
attire of bed-gown and petticoats entirely of buffalo wool ; under-
wear of dressed deer skins, for as yet no flax, cotton, or sheep's
wool were to be found in their wilderness home. The brethren
sat with rifle in hand and tomahawk at their side, with a sentry
at the door. Yet they feared God and considered themselves
highly favored, for they had the word of God dispensed, and
sanctuary privileges in the great temple of Nature. The reader
may smile at the picture, but dare not innock. They were
good people ; their appearance was not of choice, but from the
force of circumstances. "

The same day on which the church was constituted, prob-
ably by Joseph Barnett and John Whitaker, John Gerrard was or-
dained its pastor. He was, therefore, the first pastor of a Bap
tist church — the first who discharged the functions of a scriptur-
al bishop — in the great valley, lying between the Alleghany and
Rocky Mountains. His was a vast parish, and he occupied a re-
sponsible position. But he did not long enjoy his honors, nor
bear his responsibilities. About eleven months after his assump-
tion of the pastoral office, he took his rifle and went out to hunt
for game in a neighboring forest. At night fall, his wife and
daughter watched for him in vain. He never came. It is
supposed that he was killed by the Indians, who were then
prowling around the infant settlements, determined to drive
the "pale faces" from their hunting ground. His history, ex-
cept during his brief sojourn in Severns Valley, has faded from
the memory of men. We know not whence he came nor
whither he went. Our knowledge of him may be summed up
in a single sentence from the pen of Mr. Haycraft: "Like John

First ChiircJies Planted. 23

the Baptist, he came preaching in the wilderness, and, hke
Moses, no man knoweth of his supulchre until this day."

Severns Valley church has, for many years past, been lo-
cated in Elizabethtown, but still retains its ancient name. It
first united in forming Salem Association, but afterwards, per-
haps on account of its opposition to slavery, united with Green
River Association. After a year or two, it returned to Salem,
of which it still remains a member. It has generally been a
peaceful, orderly and prosperous church, and has numbered
among its pastors, such eminent ministers as Alexander Mc-
Dougal, David Thurman, Colmore Lovelace, Robert L. Thur-
man, George H. Hicks, Jacob Rogers, William Vaughan,
William L. Morris and John S. Gatton. From its membership
have sprung the following preachers : Josiah Dodge, Isaac
Hodgen, Colmore Lovelace, Jacob Rogers, S. L. Helm, W.
L. Morris, A. W. LaRue, John H. Yeaman and James Hay-
craft. It has sent out colonies to form the following churches:
Nolin, Middle Creek, Rudes Creek, Youngers Creek, Mill
Creek, Mt. Zion, Gilead and perhaps others. These, some of
which date back almost to the beginning of the present century
have sent out their colonies, in turn : so, that old Severns Val-
ley is the mother of a multitude.

Cedar Creek church was the second organized in Ken-
tucky. It was gathered by Joseph Barnett who was assisted
in its constitution by John Gerrard, July' 4, 1781. It is located
in Nelson county, about five miles south-west from Bardstown.
It will be observed that it is only sixteen days younger than
Severns Valley, and probably might as well have been consti-
tuted as early, or even earlier than that church, had not our
patriotic fathers desired to do honor to the Fourth of July, it
being only five years after the Declaration of Independence,
and while the old Revolutionary War was still in progress.
Among the prominent citizens, who were members of this
church, in an early day, were James Rogers, a member of the
Danville convention, in 1785, and Judge James Slaughter. The
first pastor was Joseph Barnett, who continued to minister to
the church till October, 1785, and probably some years later.
The second pastor was Joshua Morris, who continued, to labor
with the church a long series of years, during which time it
greatly prospered.

24 History of Kentucky Baptists,

Joshua Morris was born in James City county, Va., about
the year 1750. His father and one of his uncles were Baptist
preachers in Virginia, where they labored during the stormy
period of persecution.

Mr. Morris was awakened to a sense of his lost estate un-
der the the preaching of Elijah Baker, by whom he was bap-
tized for the fellowship of James City church, in his native
county, about the year 1773. Very soon after his baptism, he
commenced exhorting, and, two years later, began laboring
with Elijah Baker, at Grafton, where his exhortations were
profitable. After this he moved to the neighborhood of Boar
Swamp (now Antioch) church, of which he became a member.
While here, he commenced holding meetings at the house of a
Mr. Franklin, near the city of Richmond. The Lord blessed
his labors, and soon several persons were baptized. There was
no Baptist church in Richmond at that time, and it is even
doubtful whether any Baptist had ever preached within its
limits.

Not far from the year 1776, Mr. Morris moved into the
city, and commenced laboring among the people. Again his
labors were blessed. Within about two years, a sufficient
number was baptized to warrant an organization, and, in 1780,
the First Baptist church in Richmond was constituted. Mr.
Morris was immediately chosen its pastor. He continued to
labor in this position about eight years. In I788, he moved to
Kentucky, where he stopped, for a time, on Elkhorn. But the
Lord had prepared a field of labor for him in another locality.
He was led to it in the following manner : About the year 1785,
those famous old pioneers, John Whitaker and William Taylor,
constituted a small church on Brashears creek, in Shelby coun-
ty. But the Indians soon became so troublesome that it ceased
to meet. Two or three years later, William Hickman, who
had recently settled at the Forks of Elkhorn in Franklin coun-
ty, visited the brethren on Brashears Creek, collected them
again, and preached to them several times. They solicited
him to settle among them, and when he declined, they desired
him to send them a preacher. This was just about the time
that Mr. Morris arrived in Kentucky. There was no preacher
in what is now Shelby county, at that time. On Mr. Hick-
man's soHcitation, Mr. Morris visited the church on Brashears

First Churches Plafited, 25

Creek, and soon afterwards became its pastor. He labored in
the gospel about ten years, in Shelby county. During this
period, he gathered several churches, and among them Elk
Creek, till recently, one of the largest and most prosperous
churches in Spencer county.

From Shelby county, he moved to Nelson, and became a
member, and the pastor, of Cedar Creek church. He was, at
this time, about fifty years old, a strong, able-bodied man,
with a large and varied experience, and was eminently useful
among the young churches of that region. He preached to
Mill Creek in Nelson county, and Severns Valley in Hardin,
and perhaps to some other churches, at different periods, while
he lived on Cedar Creek. Under his ministry at Severns Val-
ley, in 1801, a revival prevailed, which resulted in loi additions
to the church. Among these was the distinguished Isaac Hod-
gen and three others that became preachers. Mr. Morris died
at his home in Nelson county, about the year 1837. His was
a long and eminently useful life, and when, at last, the sum-
mons came from the Master, he left the walks of men, honored
and lamented.

After the death of Mr. Morris, Cedar Creek church had
frequent changes of pastors ; other churches grew up around it,
and for a number of years past, it has been rather a weak body.
Still it has some good members, and it is hoped that the old
mother of churches will be rejuvinated and become mighty for
the accomplishment of good, as in the days of yore.

Gilberts Creek Church was the third organization of the
kind in Kentucky. Its history is one of thrilling interest, and
must be traced from its origin in Virginia, where it was born
amid the throes of a relentless persecution. In order to have a
clear understanding of its history, it is necessary to glance at
the early operations of the Baptists in Virginia.

At the beginning of the zealous labors of the Baptists in
the colony of Virginia, the Regular Baptists, whose most ac-
tive preachers were John Garrard, John Alderson and the ais-
tinguished David Thomas, occupied the northern border, while
the Separate Baptists, whose first preachers were Shubal
Stearns, Daniel Marshall, Dutton Lane, James Read, Joseph
and William Murphy, and the renowned Samuel Harris, occu-
pied the southern border of Virginia and the contiguous part of

•26 History of Kentucky Baptists.

North Carolina. Each of these parties extended its operations
toward the centre of the State, till they met in Culpeper,
Orange and Spottsylvania counties. Their labors were greatly
facilitated by a singular display of the divine favor, of which
Mr. Semple speaks as follows :

"It is remarkable, that about the time of the rise of the
gospel in Virginia, there were multiplied instances of persons,
who had never heard anything like evangelical preaching, that
were brought, through divine grace, to see and feel the want of
vital goodness." Among these was Allen Wyley, a respecta-
ble citizen of Culpeper county. On becoming awakened to the
subject of salvation, he began to call his neighbors together at
his house, read the Bible to them, and exhort them to seek the
Savior. After this had continued for some time, he accident-
ally heard of David Thomas, and soon set out to travel sixty
miles to converse w^th him and hear him preach. On a second
visit, he was baptized, after which he invited the minister to
come and preach at his house. But when he reached Mr. Wy-
ley's the mob had collected, and refused to let him preach in
the county. However, he went over into Orange county, and
preached several times. Many persons were awakened, among
whom were some of Toliver Craig's Household. This occurred
in 1765. Next year, Mr. Wyley traveled to Pittsylvania coun-
ty to find Samuel Harris and induce him to come and preach at
his house. Mr. Harris returned with him, and preached the
first day after his arrival. But next day when he began to
preach, the crowd "assailed him with whips and sticks" so vio-
lently, that he was compelled to desist. He then went over
into Orange county, where he continued many days, preaching
to great crowds. Many who had been awakened the year be-
fore, under the preaching of Mr. Thomas, were converted, as
■well as others who were alarmed under Mr. Harris' preaching.
On leaving the young converts, to return home, Mr. Harris
advised some of them, in whom he discovered gifts, to hold
meetings. They took his advice, and chose Elijah Craig's
tobacco barn for their meeting house. Among these unbap-
tised young preachers were Lewis and Elijah Craig. Some time
after they commenced their meetings in the tobacco barn,
David Thomas, who was a man of learning, visited the neigh-
borhood again, and preached to the young converts, on their

First Chwrhes Planted. 27

invitation. In his preaching, he unfortunately spoke against
such weak, illiterate persons' attempting to teach. The young
converts took umbrage at this, and determined to send again
for Mr. Harris to come and preach and baptize. When the
three messengers, one of whom was Elijah Craig, arrived at
Mr. Harris', they were surprised to learn that he had not been
ordained. However, he set out with the messengers, who
traveled sixty miles farther, into North Carolina, to obtain the
services of James Read. Mr. Read consented to go with them.
They arrived in Orange county, and, having sent a messenger
before them to make an appointment, they found a large crowd
of people assembled. Messrs. Read and Harris preached
a number of days, and the former baptized many. David
Thomas and John Garrard were present on Sabbath. It will
be remembered that they were both Regular Baptists, while
Read and Harris were Separate Baptists. The preachers on
both sides desired to unite in the work, but the people were
opposed to it, the larger number adhering to the Separates.
Both parties preached and baptised at the same hour, and near
together. This widened the breach. From Orange, Read
and Harris went into Spottsylvania, and, thence, through Han-
over, Caroline and Goochland counties. So much were they
encouraged by their success, that they made an appointment to
return again next year. On fulfilling this appointment, they
brought Button Lane with them. On this occasion, they con-
stituted the first Separate Baptist church north of Rappahan-
nock and James rivers. This took place, Nov. 20, I767. The
church was called Upper Spottsylvania, and consisted of tweri-
ty-five members. It was three years without an under shep-
herd ; but, in November, 1770, Lewis Craig was ordained, and
became its pastor.

The Craigs were so conspicuous in gathering the early
churches, both in Virginia, and Kentucky, that they are en-
titled to especial notice in this place. Toliver Craig was an
only child of English parents, and was born in Virginia, about
the year 17 10. At the age of 22, he married Polly Hawkins,
and settled in Orange county. This union was blessed with
seven sons and four daughters. Their names, in the order of
their ages, beginning with the oldest, were John, Joyce, Lewis,
Toliver, Elijah, Jane, Joseph, Sally, Benjamin (born March 30,

28 History of Kentucky Baptists.

1751^, Jeremiah and Betsy. They all became Baptists, Lewis,
Elijah and Joseph became preachers, and Betsy married Richard
Cave, a pioneer preacher in Kentucky. They were probably all
among the early settlers of Kentucky.

Lewis Craig was born in Orange county, Va. , about the
year 1737. He was raised on a farm, receiving a very limited
education, and, in early life, was married to Betsy Landers.
He was first awakened to a sense of his guilt and condemnation,
about the year 1765, under the preaching of Samuel Harris.
Of his struggles while under conviction, John Taylor says:
"Mr. Craig's great pressure of guilt induced him to follow the
preachers from one meeting to another. And when preaching
ended, he would rise up in tears", and loudly exclaim that he
was a justly condemned sinner, and with loud voice warn the
people to fly from the wrath to come, and except they were born
again, with himself, they would all go down to hell. While
under his exhortation, the people would weep and cry aloud
for mercy. In this manner, his ministry began before himself
had hope of convertion, and after relief came to him, he went
on preaching a considerable time, befor he was baptized, no
administrator being near, many being converted under his
labors. "

Very soon after Mr. Craig's conversion, and before he was
baptized, he was indicted by the grand jury, "for holding un-
lawful conventicles, and preaching the gospel contrary to law."
When the jurymen by whom he was being tried went to a tav-
ern for refreshments, he treated them to a bowl of grog, and,
while they were drinking it, got their attention, and spoke to
them to the following purport :

"Gentlemen : I thank you for your attention to me.
When I was about this courtyard, in all kinds of vanity, folly
and vice, you took no notice of me ; but when I have forsaken
all the vices, and am warning men to forsake, and repent of
their sins, you bring me to the bar as a transgressor. How is
all this ?"

Joh}i Waller, who was at this time an exceedingly wicked
man, was one of the jury. He was so deeply impressed by the
meekness of Mr. Craig, and the solemnity of his manner, that
he did not recover from the awful impression until he found
peace in Jesus, about eight months afterwards. He subse-

First Churches Planted. 29

quently became one of the most distinquished Baptist ministers
of his generation, and, in his turn, endured great persecution,
"for preaching the gospel contrary to law." Mr. Craig was
probably prosecuted no farther in this case.

On the 4th of June, I768, Lewis Craig, John Waller and
James Childs were seized by the sheriff while engaged in public
worship, and brought before three magistrates in the meeting
house yard. They were held to bail in a thousand pounds, to
appear at court two days afterwards. They were arraigned be-
fore the court as disturbers of the peace. In his speech, the
prosecuting attorney said : "May it please your worships, these
men are great disturbers of the peace ; they cannot meet a man
on the road, but they must ram a text of scripture down his
throat." Mr. Waller, who had been educated for the law, de-
fended himself and his brethren so ingeniously, that the court
was much puzzled. However, the prisoners were required to
give security not to preach again in the county, for the period of
twelve months. This they refused to do, and were committed
to jail. As they passed along through the streets of Freder-
icksburg, on their way to prison, they sang the old hymn be-
ginning :

"Broad is the road that leads to death."

A great crowd followed them, and the scene was awfully
solemn. Tradition has it, that Joseph Craig, a very eccentric
man, cried out in a stentorian voices: "Arise ye dead and
come to judgement ! " whereupon many persons dropped down,
as if pierced through the heart.

"During their confinment," says J. B. Taylor, "Elder Craig
preached through the grates to large crowds, and was the
means of doing much good." Mr. Craig remained in jail a
month, and was then released. He at once hastened to Will-
iamsburg, and soon secured the release of his brethren. Their
imprisonment seems to have increased their zeal, and they
went forth with renewed energy in their glorious work.

As has been stated, Mr. Craig was ordained to the pastor-
al office, in November, 1770. But this did not prevent his
preaching abundantly in all the surrounding country. In 1771,
he was arrested in Caroline county, where he was committed to
prison and remained in jail three months. Before he left Vir-
ginia, he was instrumental in gathering at least three churches

30 History of Kentucky Baptists.

in Dover Association — Tuckahoe, Upper King & Queen, and
Essex. During a revival in Upper Spottsylvania, in 1776,
over one hundred were added to its membership. This church
prospered as long as Mr. Craig remained with it in its first lo-
cation. But the time now drew near when the Lord of the
harvest would send him to a new field of labor among the dark
wide forests of the great wilderness beyond the mountains. He
was now in the vigor and strength of manhood — a little under
45 years of age. He had been fourteen years in the ministry,
had enjoyed extraordinary success, and had had a wider and
more varied experience than most men have in a life-time.

Mr. Craig continued to serve Upper Spottsylvania church
as pastor, till 1781, when he moved to Kentucky. So strong-
ly was the church attached to him, that most of its member
came with him, At exactly what time in the fall they started
has not been ascertained. But Mr. Craig was on the Hol-
sten river on the road leading from his former home, by way
of Cumberland Gap, to his destination in Kentucky, on the 28th
of September, 1781 ; for on that day, he aided in constituting a
church at that point, then the extreme western settlement in
Virginia.

Dr S. H. Ford, in the CJiristian Repository of March, 1856,
says of Craig and his traveling charge : "About the ist of De-
cember, they passed the Cumberland Gap, . . . and on the
second Lord's day in December, 1781, they had arrived in
Lincoln (now Garrard Co.), and met as a Baptist church of
Christ at Gilberts Creek. Old William Marshall preached to
them, with their pastor, the first Sunday after their arrival."
John Taylor, in a biographical sketch of Lewis Craig, says: "I
think he moved to Kentucky in the fall of 178 1." Dr. J. B.
Taylor, another of his biographers, says : "It has already been
stated that in 1781, he removed to the West ;" and Dr. R. B.
Semple, in his history of the Rise and Progress of the Baptists
in Virginia [p. 153], says: "But, in 1781, tothegreat mortifi-
cation of the remaining members, Mr. Craig with most of the
church, moved to Kentucky."

There seems to be no disagreement among the historians of
the period as to when Gilberts Creek church was located in
Kentucky. Some modern writers have been misled by As-
plund's Register of the Baptists in America, for 1790, which

First Churches Planted. 31

records the name of a Gilbert's Creek church, constituted in
1783, in the same locaHty. But this was a Separate Baptist
church, gathered at the date specified, by Joseph Bledsoe.
The original Gilberts Creek church had been dissolved, as we
shall presently see, several years before Asplund's Register
was published.

This ancient church had but a brief history in Kentucky.
Dr. Ford thinks it numbered about 200 members when it was
first organized on Gilberts creek. It continued to prosper un-
der the care of Mr. Craig, till 1783, when he and most of the
members moved across Kentucky river, and formed South Elk-
horn church. The old organization continued to diminish in
consequence of the removal of its members to the north side of
the river. After the removal of Mr. Craig, George Stokes
Smith and John Taylor were among its members, and supplied
it with preaching, for a time. But these ministers also moved
to the north side of the river, and left the church in a state of
destitution. In its enfeebled condition, it entered into the con-
stitution of Elkhorn Association, in September, 1785, and re-
quested that body to send a committee to look into its standing.
The request was granted, and a committee, consisting of "Lewis
Craig, James Rucker, Wm. Hickman and Wm. Cave, or any
three of them, " was appointed to visit the church. At the
meeting of the Association, in August, 1786, "the committee
on Gilberts Creek church, reported that it was dissolved."

Immediately after moving to Fayette county, in 1783, Mr.
Craig gathered South Elkhorn church, and was chosen its pas-
tor. He occupied this position, about nine years, laboring ab-
undantly in all the surrounding country. During this period,
Elkhorn Association was formed, and many other preachers
moved to that region of the country. Feeling that his labors
were not needed here, and probably being somewhat morti-
fied by the loss of his property through some unfortunate land
speculation, he moved to what is Bracken country, about 1792,
and "was in a manner the father of Bracken Association."
John Taylor closes his biography of Lewis Craig in the for
lowing language :

"As an expositor of the Scriptures, he was not very skillful,
but dealt closely with the heart. He wasbetteracquainted with
men than with books. He never dwelt much on doctrine, but

32 History of Kentucky Baptists.

mostly on experimental and practical godliness. Though he
was not called a great preacher, perhaps there was never found
in Keniucky, so great a gift of exhortation as in Lewis Craig:
The sound of his voice would make men tremble and rejoice.
The first time I heard him preach, I seemed to hear the sound
of his voice for many months. He was of middle statue, rather
stoop shouldered, his hair black, thick set, and somewhat
curled, a pleasant countenance, free spoken, and his company
very interesting, a great peace maker among contending
parties. He died suddenly, of which he was forewarned, saying,
I am going to such a house to die, and, with solemn joy, went
on to the place, and, with little pain, left the world."

CHAPTER III.

FIRST SEPARATE BAPTIST CHURCHES

At the beginning of the year 1782, the Baptists had three
churches in Kentucky : Severns Valley in Hardin county,
Cedar Creek in Nelson, and Gilbert's Creek in Garrard. They
were all of the Regular Baptist order. The Regular Baptist
preachers in the new country, as far as known, were Barnett,
Gerrard, Whitakcr, Marshall, Lewis Craig, and, most probably,
Richard Cave and George Stokes Smith. All these, except
Barnett and Gerrard, had been Separate Baptists in Virginia;
but for some unknown reason they had changed their party
name, there being little else to change, at that time, in order to
their becoming Regular Baptists. Lynn and Skaggs were the
only Separate Baptist preachers now known to have been in the
country at that time, and, as yet they had formed no church
The evangelical labors of the year, therefore, were begun by
three churches and nine preachers. There were, at most, only
two churches gathered during the year, and both of these Separ-
ate Baptists. Probably it would be better to say that these
churches claim, with some plausibility, to have been constituted
in 1782, than to assert it as a historic fact.

South Fork church, originally called No-Lynn, was, ac-
cording to tradition, constituted in what is now La Rue county,
in the summer of 1782, by Benjamin Lynn and James Skaggs.
The late venerable Elder John Duncan took much pains to learn
the history of the church, and had conversations with at least
two men who claimed to have been present when it was consti-
tiited. I'hey stated that Lynn had been preaching in the
neighborhood for some considerable time, and several persons
had professed conversion. The church was constituted under
the boughs of a large oak tree, where it continued to meet the
remainder of the summer. Immediately after the organization
was effected the church sat to hear experiences. Seven persons

[33]

34 History of Kentucky Baptists.

were approved for baptism. The times were troublous. It
had been only a few weeks since the supposed massacre of Elder
John Gerrard, in an adjoining neighborhood, and the Indians
were now lurking in the surrounding forests. The candidates
for the sacred ordinance were guarded to the water by armed
citizens, and baptized by Elder Lynn, in No-Lynn [now spelt
Nolin] river. If this account be true, it is probable that these
were the first persons baptized in Kentucky.

This church first united with old South Kentucky Associa-
tion, but, in 1797, it assumed the style of Regular Baptists, and
afterwards became a member of the Green River fraternity. It
was one of the few Baptist churches, in which the "jerks" and
other extravagances prevailed during the great revival of 1800-
3. It was subsequently divided on the subject of slavery. But
a reconciliation being effected, it became very prosperous, under
the ministry of William M. Brown. It is at present one of the
largest churches in Lynn Association. Among the few preach-
ers it has raised up was John Hodgen, a brother of the famous
Isaac Hodgen,

Forks of Dix River church is located in Garrard county.
Its early history is obscure. Asplund dates its constitution in
1786, and is followed by Benedict. In the minutes of South
District Association of 1844, the date of its constitution is put
down at 1782. Its first book of records has been destroyed,
but its second book, which commenced in 1805, states that the
church was constituted by Lewis Craig, in 1782. In a manu-
script biography of Randolph Hall, its first known pastor,
written by his successor, John S. Higgins, it is stated that Mr.
Hall "took the care of Forks of Dix River church shortly after
its constitution, which was in 1782." In amanuscript biography
of Burdett Kemper written during his lifetime, by his son who
was clerk of the church, the following passage occurs: "The
Forks [of Dix River] church, to which Father Kemper still
preaches, was constituted by Lewis Craig, in 1782, and has
never had but three pastors, viz : Randolph Hall, John S.
Higgins, and Burdett Kemper." The preponderance of evid-
ence appears to favor 1782, as the true date of the church's
constitution, and if this be correct it must have been consti-
tuted a Regular Baptist church. But its first associational
connection was with South Kentucky Association, which was

First Churches Planted. 35

constituted in 1787. In 1786, a "request for help from a
number of Baptists at or near the Forks of Dix river was read"
before Elkhorn Association, "and Ambrose Dudley, John
Tanner, Benj. Craig and Bartlet Collins were appointed to
attend a meeting there the fourth Saturday in August."
This indicates that there was no Regular Baptist church there
at that period. If one had been constituted there by Lewis
Craig, in 1782, it had either dissolved, or, what is more pro-
bable, a majority of its members had given their adhesion to
the Separate Baptists, and the minority, holding to the Regular
Baptists, had petitioned Elkhorn Association for help. How-
ever this may be. Forks of Dix River church entered into the
constitution of South Kentucky Association, in 1787, and
there remained till 1793, when it entered into the constitution
of Tate's Creek Association. James Smith was a preacher in
the church, in iTpO, at which time it numbered 58 members.
After the organization of South District Association, in 1802,
the church joined that fraternity, of which it is still a member.
It has long been one of the largest and most prosperous church-
es in its Association.

The Forks of Dix River was a preaching place for the
Presbyterians, as early as 1784, the next year after David
Rice, the pioneer minister of that denomination in Kentucky,
arrived in the country, and it is believed that they and the
Baptists worshipped in the same house for a few years ; after
which the Presbyterians abandoned the station. James Smith
and Joseph and William Bledsoe, [Separate Baptist preachers,
located in Garrard county, about 1783, and it is probable that
through their influence the Forks church was converted to the
Separate Baptists.

Randolph Hall, probably the first pastor of Forks of
Dix River church, was a Virginian, and took an active part in
the Revolutionary War, whether as a chaplain, or a soldier, or
both, is not known. He came to Kentucky with the flood of
emigration which poured into the western country at the close i
of the War, but at exactly what date, is not known. "He was
a good solid, preacher," of a warm impressive address, and exer-
cised an extensive influence within the bounds of South District
Association, of which he was moderator many years. He was
instrumental in gathering Sugar Creek church in Garrard coun-

36 History of Kentucky Baptists.

ty, in 1801, to which, and to Stony Point in Mercer county,
he preached for a number of years, He was no less distinguish-
ed for piety, than for his faithful and successful labors. After
a long and useful life, the prime of which was spent, first in
battling for the liberties of his country, and afterwards amidst
the dangers of savage warfare, he died of an attack of epilepsy,
to which he was subject, in the year 1821, aged about 70 years.

John S. Higgins was the second pastor of Forks of Dix
River church. He was born in New Jersey, Dec. 29, 1789.
In 1805 he emigrated with his parents to Ohio, and, five years
later, to Woodford county, Kentucky. He was baptized by
Edmund Waller, in 18 13, and commenced exhorting a few
weeks afterwards. Being impressed with a call to preach the
gospel, he attended a grammar school in Fayette county, that
he might be the better prepared for that work. He moved to
Lincoln county, in 181 5, and, on December 27th of that year,
was ordained to the pastoral care of McCormack's church, by
John Rice and David Thurman. About the same time, he was
called to the care of Hanging Fork (now New Providence)
church, to which he ministered with good success about twenty
years. At this place he baptized Strother Cook, who became
a useful preacher. In 1820 he was called to succeed the vener-
able Randolph Hall in the pastoral care of Forks of Dix River
church, to which he ministered about nineteen years. Here he
baptized Burdett Kemper, who succeeded him in the pastoral
care of that church, and John L. Smith who has attained con-
siderable eminence in the gospel ministry.

John S. Higgins was a man of eminent respectability. He
was not only successful in his pastoral labors, but preached
abundantly in all the surrounding country. Among the
churches he gathered was that in Danville, to which he minist-
ered until it could secure a pastor. He resided on a farm, and,
by industry and economy, acquired a comfortable property.
He was twice married, and raised a large and respectable family.
At the age of four score years, he died at his home in Lincoln
county, surrounded by an affectionate family, in 1872.

Burdett Kemper was of German extraction, his grand-
father, Frederick Kemper, having been a native of Germany.
His parents, Thomas and Judith Kemper, were natives of Vir-
ginia, and were among the pioneers of Kentucky. He was

First Churches Planted, 37

born in Garrard Co., Ky., Feb. 24, 1788, and was raiseo up on
a farm, receiving the elements of a common school education.
Under the teaching of a pious mother, he had an excellent
moral and religious training. In his 30th year he married
Jemima, daughter of Judge James Thompson, of his native
county. He possessed a remarkably strong body, and a strong
practical mind, and, in a measure, made up the deficiency of
his early education by application to books in his maturer years.
Meanwhile, his good business habits enabled him to acquire a
fair property. He had reached mid-life when, in March, 1830,
he and his wife professed religion, and were baptized for the
fellowship of Forks of Dix River church, by John S. Higgins.
Within a year after his baptism, he began to exercise in ex-
hortation, and was ordained to the ministry, in 1833, by John
S. Higgins, John Rice and PMmund Waller. During the same
year, he accepted an invitation to preach once a month to Forks
of Dix River church, and, upon the resignation of Mr. Higgins,
in 1839, became pastor of that congregation, a position he con-
tinued to occupy till the close of his earthly career.

During his ministry, Mr. Kemper was, at different periods,
pastor of the following churches, besides the one of which he
was a member: Sugar Creek, Gilberts Creek, Buckeye, Free-
dom, Shawnee Run, Friendship, Hillsboro and Logans Creek.
To all these, it is said, he ministered acceptably and success-
fully. But his greatest success was in old Forks of Dix River
church. When he began to preach to this congregation,
Campbellism was in its belligerant state, was devastating the
churches in this region of the State as a tornado sweeps away
the forest in its track. Nearly all the old churches were weak-
ened and disordered, and many of them were utterly destroyed.
The "Forks" church received little or no injury, although
assailed with persistent vehemence, and with every species of
available weapons, however unscrupulous. Mr. Kemper met
the heresy with unyielding firmness and much practical wis-
dom. At one time a squad of Campbellites came to interrupt
public worship. They collected together, and, after Mr. Kem-
per commenced his discourse, began to make sport of the ex-
ercises. The speaker paused till the attention of the audience
was directed to the disturbers, and pointing towards them said :
"Look! and behold Campbellism in its full bloom!" The

38 Histofy of Kentucky Baptists.

recreants fled from the house, and abandoned the field. Under
the firm and wise administration of this excellent pastor, the
church continued to prosper till it numbered over 500 members.
Mr. Kemper continued his active labors in the ministry to
an extreme old age. Few men in his region of the State have
enjoyed a higher reputation for all that is excellent in the
christian and useful in the ministry. He was moderator of
South District Association twenty -five years. When his work
was done, the Lord called him to his reward, March 18, 1876.
At the time of his death " Forks" church numbered 319 mem-
bers. It is still (1885) one of the largest of the cen*:ury-old
churches in the State. It is, at present, under the pastoral
care of that excellent minister, Thos. M. Vaughan.

CHAPTER IV.

CHURCHES PLANTED IN 1 783.

At the beginning of the year 1783, there were in Ken-
tucky only five churches and eight preachers. Gerrard hav-
ing been massacred by the Indians, the spring before. The
year just closed had been fraught with many dangers, trials
and sorrows. One preacher, out of nine, had fallen a victim
to savage barbarity, and many other settlers of the country
had perished in the same manner. The imigrants had been
compelled to remain in forts most of the summer, so that they
had raised but little grain, and now set in the winter, always
dreary enough to the poor, but doubly gloomy when the snow
covers the fresh graves of murdered husbands and fathers.
Many poor widows and orphans, hundreds of miles from all
their old friends and surrounded by an almost boundless wil-
derness, every acre of which teemed with deadly danger, were
weeping and shivering in rude log cabins in Kentucky. How
much they needed the comforts of a holy religion, to encour-
age them amid their deep despondency. But God had not for-
gotten his little ones. He sent strong, brave men, with hearts
full of love and faith, who were ready to dare every danger, to
pray in the rude cabins of weak and timid christians, to cheer
and encourage despairing mourners, and to warn reckless sin-
ners of their awful danger. Marshall, Craig, Cave, Smith,
Barnett, Whitaker and Lynn had been tried in the relentless
fires of persecution and purified as silver. Inured to hard-
ships and dangers, they had lost the sense of earthly fear, and
were prepared to surmount every difficulty, that they might
gather into folds Christ's scattered sheep, and feed them with
the bread of life. They were traversing the wilderness in search
of the straying lambs, and calling them together to partake

(39)

40 History of Kentucky Baptists.

again of the heavenly feast of love and fellowship, which they
had so sweetly enjoyed in the now far away churches of their
native land. The efforts of these Godly ministers were blessed,
and three more churches were added to the number in Kentucky,
during the year.

Gilberts Creek church of Separate Baptists was gathered
by Joseph Bledsoe, in what is now Garrard county. There has
been some confusion in the popular mind concerning the history
of this church, caused by confounding it with Gilberts Creek
church of Regular Baptists. The latter, as we have already
seen, was organized by Lewis Craig and others, in December,
1781 ; the former was gathered by Joseph Bledsoe, as we shall
presently see, in 1783. Asplund and Benedict both date its
constitution in that year. John Taylor, who was a member of
the Regular Baptist church on Gilberts Creek, during the
winter of 1783-4, says: "Just before I got to Kentucky (in
1780) Craig, with a number of others, had left Gilberts Creek,
and moved to South Elkhorn and set up a church there. The
remnant left of Gilberts Creek kept up order ; it was this rem-
nant I united with. Among them was George Smith, com-
monly called Stokes Smith, a valuable preacher ; Richard Cave,
then an ordained minister, William Cave, who afterwards be-
came a very good preacher, and many other valuable mem-
bers. Soon after, George Stokes Smith and chief of the mem-
bers at Gilberts Creek also moved to the north side of Ken-
tucky ; and a Separate Baptist church being set up at Gilberts
Creek, by Joseph Bledsoe, the old church became dissolved,
and the Separate Baptists chiefly took possession of the south
side of the Kentucky river." In another place, Mr. Taylor
says: "The church I have been writing of, at Gilberts Creek,
was swallowed up, partly by Craig's members moving away,
and partly by a Separate church settling there under the care
of old Mr. Joseph Bledsoe, and, though the old gentleman is
dead, it seems the church yet exists."

This testimony is sufficiently conclusive. The present
Gilberts Creek church was constituted in 1783, and was one of
the churches that formed South Kentucky Association of Sep-
arate Baptists, in 1787. It entered into the general uniori of
the Separate and Regular Baptists, in 1801, but soon after-
wards went off with a faction headed by John Bailey and

Churches Planted in 1783. 41

Thomeis J. Chilton, again assuming the name of Separate Bap-
lists. It returned to the United Baptists, in 1845, Among
the many pastors who have served this church, may be named
Joseph Bledsoe, Michael Dillingham, John Bailey, Thomas J.
Chilton, Thomas Chilton, Absalom Quinn, Jesse C. Portman,
John G. Pond and Burdett Kemper. Quinn and Pond were
ordained in this church. During the year 1828, 10 1 were ad-
ded to its membership, and, in 1837, '^ received 37 additons.
It was long a prosperous body, but for a number of years past,
it has been declining. It is now without a house of worship,
and only has a name to live.

Joseph Bledsoe was the founder and first pastor of this
church. As early as 1778, he was associated with Ambrose
Dudley and Lewis Craig in gathering Wilderness church in
Spottsylvania County, Virginia. Of this congregation he was
chosen the first pastor. But ' 'they were not happy under his
care," and he resigned his charge to move to Kentucky, where
we find him pastor of Gilberts Creek church, in 1783. He
was an old man at that time, and probably remained in charge
of this congregation until his death. His brother, Aaron Bled-
soe, was a Baptist preacher in Virginia, his son William was a
Baptist preacher of more talent than piety, in Kentucky, and
his son Jesse was a prominent lawyer and a politician of the
last named State, and was two years in the United States Sen-
ate, and several years judge of the circuit court. Another
Bledsoe, named Moses, was a Baptist preacher in Kentucky.
Many of the family possessed brilliant talents, but they were
generally unstable and erratic.

"South Elkhorn, not far from Lexington," says John
Taylor, "was the fourth church in which I had my membership.
This was the first worshiping congregation, of any kind, or-
ganized on the north side of the Kentucky river, and early in
the fall of 1783." This church was gathered by Lewis Craig,
and was constituted principally of members who had belonged
to Upper Spottsylvania church in Virginia, had emigrated with
Mr. Craig to Kentucky, in 1781, and had again followed him
from Gilberts Creek to South Elkhorn in Fayette county. In
organizing this church, Mr. Craig doubtless had the assistance
of George Stokes Smith and Richard Cave, who were still

members of the first Gilberts Creek church. In the summer of
4

42 History of Kentucky Baptists.

1/85, these preachers and most of the other members of Gil-
berts Creek church moved to the north side of Kentucky
river, and united with the new organization. John Taylor moved
to Kentucky, in 1783, just after South Elkhorn church was
constituted; and, settling at Lewis Craig's station in Garrard
county took membership in Gilberts Creek church. But, in
the summer of 1784, he moved to what is now Woodford
county, and joined South Elkhorn church. William Hickman,
John Dupuy, and James Rucker, having moved to the new
country, also united with this church, in 1785. There were
now seven preachers within the bounds of the church: viz.,
Craig, Cave, Dupuy, Hickman, Rucker, Smith and Taylor,
Four of them, however, went into the constitution of a new
church, on Clear Creek in Woodford county, early in that
year.

Down to the period now under consideration, there had
been no baptism in Kentucky, so far as our knowledge ex-
tends, if we except the traditional account of that performed
by Benjamin Lynn, in 1782. But very early in the year 1785,
a revival spirit began to be manifested among some members of
South Elkhorn church, who had made a settlement on Clear
Creek in Woodford county. This work began under the min-
istry of John Taylor, and continued to spread over the exten-
sive territory of the church till large numbers were baptized.
Among- them were four of William Hickman's children. At
least two preachers, William Hickman, jr. and Warren Cash,
were fruits of this revival. The results of this work of grace,
together with a large imigration, so increased the membership
of the church, that it was deemed expedient to send out a
colony. Accordingly Clear Creek church was constituted,
while the revival yet prevailed.

Lewis Craig was chosen pastor of South Elkhorn church,
at the time of its constitution, and under his ministry, it con-
tinued to prosper, till about 1792, when he resigned, and mov-
ed to Bracken county, recommending John Shackleford as his
successor. Mr. Shackleford was immediately called to fill the
position. Under his ministry the church continued to enjoy
great prosperity, about thirty years. During this period many
extensive revivals occured in the church, in one of which 309
were baptized for its fellowship, during the year I801. Again

Churches Planted in 1783. 43.

about the year 18 17, near 2oo were added to it, during one
winter. A few years after this, the buddings of Campbellism
began to appear in the church, and soon produced a schism.
The majority was ministered to by the two Creaths, who ulti-
mately led it off with the Campbellitc schism. The minority
continued under the care of the old pastor, till his death, in
1829. After this, it gradually diminished, till it became ex"
tinct.

From this fruitful nursery, went out many colonies to
form other churches which are still large and flourishing
bodies. But old South Elkhorn, ' 'in a manner the mother of
all the churches north of Kentucky River," and owner of the
first house of worship in that eJctensive territory, was long
since dissolved. Yet will she be remembered, and her name
will be venerated as long as the Baptists of Kentucky shall
preserve their history. Another church has risen near her an-
cient site, and taken her venerated name.

John Shacklefokd was born in Caroline county, Va. in
1750. He commenced his ministry at about the age of 22
years, and was a zealous laborer in the Vineyard of the Lord,
about six years, before he was ordained. During this period
he was honored with a term in Essex county jail. Of this af-
fair, Mr. Semple gives the following account :

"On March 13, 1774, the day on which Piscataway
church was constituted, a warrant was issued to apprehend all
the Baptist preachers that were at meeting. Accordingly,
John Waller, John Shackleford, Robert Ware and Ivison Lew-
is were taken and carried before a magistrate. Ivison Lewis
was dismissed, not having preached in the county ; the other
three were sent to prison. It appears from Mr. Waller's jour-
nals, which we have before us, that while in prison, God per-
mitted them to pass through divers fiery trials ; their minds,
for a season, being greatly harrassed by the enemy of souls.
They however, from first to last of their imprisonment,
preached twice a week, gave much godly advice to such as
came to visit them, read a great deal, and prayed almost with-
out ceasing. In their stated devotion, morning, noon and
night, they were often joined by others. They continued in
close confinement from the i3th to the 21st of March, whiclv
was court day ; being brought to trial, they were required to

44 History of Kentneky Baptists.

give bond and security for their good behavior for twelve
months, or go -back to prison. Ware and Shackleford gave
bond and went home ; Waller being always doubtful of the
propriety of giving any bond whatever, determined to go back
to jail." Mr. Waller remained in jail fourteen days longer, and
was then released.

Soon after this imprisonment, Mr. Shackleford was or-
dained to the care of a small church which had been gathered
by Lewis Craig, under the name of Tuckahoe, in Caroline
county. In 1788, this church " had a revival. It was a
memorable time indeed," says Mr. Semple, "not only in this
church, but almost throughout the state of Virginia. In the
course of this divine season, Mr. Shackleford baptized about
three hundred. " In addition to his pastoral work, he labored
much, according to the custom of the time, among the desti-
tute, and, like other Baptist preachers at that period, endured
much persecution.

In 1792 Mr. Shackleford moved to Kentucky, just at the
time Mr. Craig resigned the charge of South Elkhorn church,
and was immediately called to succeed his early colaborer and
fellow-sufferer. To South Elkorn church he ministered about
37 years, including the most stormy period of the history of
Kentucky Baptists. The first trouble he experienced in his
pastoral relation at south Elkhorn grew out of a personal diffi-
culty between Elijah Craig and Jacob Creath, sr. This conten-
sion was long continued, and finally involved the whole of
''Elkhorn Association and produced a division in that fraternity.
A result of this unfortunate quarrel was the formation of Lick-
ing Association of Particular Baptists. Mr. Shackleford iden-
tified himself with the Craig party, and about one-fourth of his
church adhered to him, and entered with him into Licking As-
sociation. The majority, under the ministry of the Creaths,
ultimately went off with the Campbellites. The minority
withered, and was finally dissolved. The evening of Mr.
Shackleford's life was rendered uncomfortable by these painful
divisions. But the grace of God, that, in his youth, support-
ed him in fiery persecutions, also upheld him in his old age; he
died in the triumph of the christian's hope, in 1829, in his 79th
year. He was probably the last of that noble band of preachers
who were confined in Virginia jails for preaching the gospel.

Chufches Planted in 1783. 45

Providence church was the third and last to occupy a place
on Kentucky soil, in 1 783. Like the first Gilberts Creek church, it
was organized in Virginia, and moved to Kentucky in a church
capacity. The following traditionary account of its origin is
from the pen of A. G. Bush, a descendant of Capt. Wm. Bush,
and, for many }'ears past, clerk of Providence church :

"Daniel Boone, on his second trip to Kentucky, was ac-
companied by Capt. Wm. Bush of Orange county, Virginia.
Capt. Bush on his return, gave such a glowing description of
the wilds of Kentucky, that a colony, composed mainly of Bap-
tists, was induced to start to Boonesboro' on the Kentucky River.
Capt. Bush went forward to locate lands, while the colony was
preparing to start. As soon as the preparations were fin-
ished, they set out, and proceeded as far as the Holston, arriv-
ing at that point, in December, I780. Here they received in
telligence from Capt. Bush, who was then in the fort, not to pro-
ceed any farther, as the Indians were very troublesome at that
time. "

The following extract is copied literally from the Book of
Records of Providence church : "A company of Baptists came
from the older parts of Virginia to Holson River, in December
1780 .... Robert Elkin minister and John Vivian elder,
and in January, 178I, they, with other Baptists, formed them-
selves a body, in order to carry on church discipline, and, in
September the 28th, 1781, became constituted by Lewis Cragg
and John Vivian, with the members: to wit" [here follows a
list of 42 names.] Robert Elkin who was a minister in the col-
ony on the Holston, and is spoken of as one of the company
of Baptists that came from the older parts of Virginia,
seems to have had nothing to do in the matter. His name does
not appear, either as one of the constituting presbytery, or in
the list of members that entered into the constitution. This
probably originated from his being a Regular Baptist, while the
church was a Separate Baptist organization. This may also ac-
count for the delay in constituting the church. John Vivian
was not a minister, but merely an elder, an officer with a very
illy defined office, that some Baptist churches recognized at
that period. Lewis Craig, (sometimes improperly spelt Cragg)
was at this time, a Separate Baptist minister, and was now on his
journey to Kentucky, as known circumstances sufficiently prove,

46 History of Kentucky Baptists.

with the church that settled on Gilberts Creek, in December of
that year.

At what time Robert Elkin united with the church on
Holston, or became its pastor, the Record does not state. The
church remained on the Holston "till the first day of September
1783. Then a principle part of the members, with their minis-
ter being about to move to Kentucky, it was agreed they should
carry the constitution with them." "And now having arrived
in Kentucky, and settling on the south side of the River," con-
tinues the Record "near Craggs station, but, through the bad-
ness of the weather and our scattered situation, nothing of im-
portance was done till April 3d, 1784." "Through a turn of
God's providence, the church chiefly moved to the north side
of Kentucky, and, for the health and prosperity of zion, we
have appointed a church meeting at bro. William Bushe's Nov,
27th [1784.]" This was the first meeting of the church on the
North Side of Kentucky river. Here it located on a small
stream called Howard Creek, in what is now Clark county, and
about three miles from Boonesboro :

In 1785, James Ouesenberr\', an ordained minister from
Virginia, joined the church, and in January of the next year,
Andrew Tribble, also a minister from the same State, became one
of its members. About this time a Revival commenced in the
church, and continued nearly two years. During this period, a
considerable number was baptized, of whom were Christopher

* Harris. Squire Boone, jr. and James Haggard, who became
preachers. In 178?, the church entered into the constitution of
South Kentucky Association. In 1790, another Revival visited
the church, and many were baptized, among whom was Edward
Kindred, who became a good preacher. The church had now
become quite large. But during this year a difficulty between
Robert Elkin and Andrew Tribble caused a division in the body.
By the advice of Elders John Bailey, Joseph and William Bled-
soe and others, the Elkin party retained the church constitution
but changed its name from Howards Creek to Providence ; while
the Tribble party was constituted under the style of Unity
church. The two churches agreed to live in fellowship.

After the division, Providence church continued to pros-

• per, under the care of Mr. Elkin, till 1822, when the faithful old
shepherd was called to his final reward. Since that time the

Churches Planted i)i Vi'?)'^. 47

church seems n^ver to have been able to obtain and retain a
suitable pastor; for, between 1822 and 1876, it made no less
than nineteen pastoral changes. But despite this unfavorable
circumstance, it has been a prosperous body during its entire
history, and is now a leading member of Boones Creek Associ-
ation. It continued a Separate Baptist church till 1801, when
the terms of general union between the Regulars and Separates
were ratified at its house of worship. After that it belonged
to the old North District confederacy for a number of years,
and finally united with Boones Creek Association. Many
prominent citizen of the county have been among its members,
and most of the Bushes, Haggards, Quesenberrys and Elkins,
in the state, and multitudes of them in the great West, are de-
scendants of the fathers of this famous old church.

Robert Elkins, the first pastor of Providence church, was
the first minister that settled in what is now Clark county. Of
his early life little is known, except that he was born and raised
in Virginia, and was "born again" at a place called Cheeks
Cross-roads. He came with a colony from the older settle-
ments of Virginia to that on Holston river, in 1780, and appears
to have been the only preacher at the latter place, at that period.
Here a church was constituted, in 1781, and he became its pas-
tor. Two years later he came with his church to Kentucky, and,
in 1784, settled in Clark county, where he continued to minister
to Providence church till a short time before his death, which
occurred in March, 1822. He was regarded a good, plain,
solid preacher and an excellent disciplinarian. Most of his
ministerial labors were devoted to his pastoral charge, and,
hence he did not acquire the reputation of being a "traveling
preacher." This may have been caused by the fact that "he
was twice married, and raised twenty-two children, most of
whom raised large families in turn."

CHAPTER V.

GLOOMY STATE OF AFFAIRS IN 1 784.

The winter of 1783-4 was a very severe one. The wea-
ther was bitter cold, and a deep snow covered the earth for
many weeks. The settlers in the dreary wilderness lived in
small, rudely constructed cabins and tents covered with the bark
of fallen trees. Their supply of clothing was scant and of a qua-
lity that illy protected them against piercing winds and driving
snow. Much suffering was inevitable. But the severity of the
season brought with it at least one inestimable blessing : It pre-
vented the inroads of the Indians, and thus gave the settlers a
sense of security against their most dreaded ill. With this
sense of security, they were able to give attention to necessary
work, and occasionally assemble in each others cabins to wor-
ship God.

In describing his own situation, John Taylor, who was by
no means among the poorest of the settlers, gives some idea of
the condition and surroundings of the people in Kentucky at
that period. Mr. Taylor moved to Kentucky in the fall of
1783, and stopped during the winter, in what is now Garrard
county. He speaks of his removal from Garrard to Woodford
county, in the following language : "I moved in the summer
of 1784, and, rather than go in the fort, settled on my own
land, with no family between me and the Indian towns, ahd in
the height of war. " "For some time we had to pack corn forty
miles, and then send a mile to grind at a hand mill, before we
could get bread. As to meat, it must come from the woods. "
"Soon after I settled in my little cabin, sixteen feet square,
with no floor but the natural earth, without table, bedstead or
stool. I found that an old buck had his lodge a few hundred
steps from my cabin, among the nettles, high as a man's
shoulders, and interlocked with pea vines. We found those
nettles very useful the next winter, in getting the lint, and,

[48]

Gloomy State of Affairs i7i 1784. 49

with the help of Buffalo wool, made good clothing- for our black
people." Thus situated, the people were compelled to use
much dilligence and industry to keep from actual want.

The religious affairs of the people were in no better condi-
tion than their temporal concerns. At the beginning of the
year 1784, there were but eighi" small churches in the whole of
Kentucky, and not one house of worship. There were minis-
ters enough to supply the people with preaching, if they could
have given themselves wholly to their sacred calling. But they
were compelled to support their families, just as did the other
settlers, and could, therefore, only give their spare hours to
reading the Bible, and to the ministry of the word. Even
professors of religion appeared to have lost all interest in spiritu-
al things. Speaking of this period, John Taylor says : "Em-
barrassed as my worldly circumstances were, the face of things,
as to religion, gavemic more pain of mind. There were a num-
ber of Baptists scattered, but we all seemed cold as death.
Everybody had so much to do, that religion was scarcely
talked of, even on Sundays. All our meetings seemed only the
name of the thing, with but little of the spirit of devotion."

It had been more than eight years since the first settle-
ment had been made in the country. Forts and stations Iiad
now been erected and surrounded by cabins, from Craborchard,
Boonesboro and Lexington, to the Falls of Ohio and the present
site of Elizabethtown, and there must have been between
20,000 and 30,000 people in the country, an average propor-
tion of whom had been church members. There were at least
sixteen Baptist preachers and one Presbyterian minister among
the settlers. But only a few had gathered into the eight small
Baptist churches which have been spoken of, and there was no
church of any other denomination in the country. There had
been nothing like a religious revival, of which we have any
authentic account, in any one of the settlements. The church-
es had been built up exclusively of persons who had been
church members before their emigration to the West. It is
not known that a single baptism had been administered in any
of the waters of Kentucky, the account of Lynn's having bap-
tized seven persons in Nohn river, in 1782, being purely tradi-
tional. The religious condition of the country was deplorable
indeed. Old church members had become dull and lifeless in

5o Histofy of Ke7itiicky Baptists. - .

religion, the younger ones had become more or less reckless,
and the faithful old heralds of the cross had become gloomy
and despondent. John Taylor says : "Kentucky felt to me
now as the quails did to the Hebrews, when they eat them till
they were loathsome and returned back through their noses."
- David Rice, a Presbyterian minister, who had previously
visited the countiy, moved to Kentucky, in October, 1783.
Speaking of the Presbyterians, who were quite numerous in the
country, he says: "After I had been here some weeks, and
had preached at several places, I found scarcely one man, and
but few women, who supported a credible profession of religion.
Some were grossly ignorant of the first principles of religion.
Some were given to quarreling and fighting, some to profane
swearing, some to intemperance, and perhaps most of them
totally negligent of the forms of religion in their own houses.
I could not think a church formed of such materials as these
could properly be called a church of Christ. With this I was
considerably distressed, and made to cry, where am I ! What
situation am I in ? Many of these produced certificates of their
having been regular members in full communion and in good
standing in the churches from which they had emigrated, and
this they thought entitled them to what they called christian
privileges here. Others would be angry and raise a quarrel
with their neighbors if they did not certify, contrary to their
knowledge and belief, that the bearer was a good moral charac-
ter. I found indeed very few on whose information I could
rely respecting the moral character of those who wished to be
church members. "*

This is indeed a gloomy picture, and, while we do not
hear of such gross and general immoralities among the Baptists,
who had been gathered into churches, and watched over by
wise and faithful pastors, the life and spirit of religion seemed
to have no place in the country. This sad state of affairs did
not arise from want of able and pious ministers. There has,
probably, never been, on this continent, a more effective corps
of preachers than lived and labored in Kentucky during the year
1784. Lewis Craig, John Taylor, William Hickman, John Bai-
ley and William Marshall, have had few superiors for effective-

*Eice's Memoirs, page 68.

Gloomy State of Affairs in 1784. 51

tiess in the gospel ministry, in any age or country. Yet, under
their ministry, and that of several others, who had been abund-
antly successful in Virginia, we do not learn that there was a
single baptism during the year. But, after all, of what value is
human talent, skill and energy in the gospel ministry if unac-
companied by divine power? The time had not yet come for
God to pour out his Spirit upon the hearts of the people, in
this great wilderness.

Most or all of the ministers who now labored in this relig-
ious desert had been accustomed to live in the midst of a con-
tinuous revival, in Virginia, from the time they entered the
christian warfare till they came to Kentucky. They had seen
multitudes of people weeping and crying for mercy, while many
others were rejoicing in the fullness of the love of Christ. Some
of them had lain for months together in wretched prisons, "for
preaching the gospel contrary to law." But even those were
heavenly seasons compared to what they were enduring now.
Then the divine presence was with them. Sinners were weep-
ing and saints rejoicing around the jails, while they preached a
crucified Savior to them, through iron grates, and mingled
their prayers and tears with those of the multitudes who visited
them in their prison cells. But now all their prayers seemed
unanswered, and their preaching appeared to fall on hearts of
stone. It is not wonderful that they were gloomy and sad, or
that the new country became distasteful to them as were the
quails of the desert to the Israelites. Kentucky was indeed an
Eden of beauty and fertility, and, with Bishop Heber, they
could exclaim :

" Every prospect pleases and only man is vile."

But with them these things were trifles corr.pared with the priv-
ilege of communing with Christ. How fully they appreciated
the sentiment of Newton's hymn :

" While blessed with a sense of his love,

A palace a toy would appear,
And prisons would palaces prove

If Jesus would dwell with me there."

But under all these discouraging circumstances, they continued
to sow the seed of gospel truth, trusting in the divine promise
that if they fainted not they should reap in due season. The

52 History of Kentucky Baptists.

fulfillment of the promise was realized anon, and the desert
blossomed as the rose.

During this year only one church was gathered. But this
was an important work. It was planted in the midst of a wide
field of destitution, now being rapidly populated. Louisville
had been settled by a few families as early as 1778, and now
contained ^'6^ houses finished, 37 partly finished, 22 raised but
not covered, and more than 100 cabins. " A number of popu-
lous settlements had been made on Bear Grass, and in other
portions of the county. Some early settlements had been made
along the north bank of Salt river, and several forts and stations
had been occupied in Shelby and Spencer counties. In the
area of country lying betv/een Salt river and the Ohio, and ex-
tending east to Kentucky, there was no church, and, so far as
known, but one preacher. In this large diocese John Whita-
ker labored alone, save when some preacher came from afar to
assist him. One of his preaching points was about six miles
east of Louisville. Here he d^iollected the scattered Baptists
from the surrounding settlements, and, in January, 1784, with
the aid of James Smith, solemnly constituted them a church,
under the style of the Baptist church on Bear Grass.

Bear Grass was not only the first, but for a period of more
than eight years, the only church in Jefferson county, or with-
in thirty miles of Louisville. When it entered into the consti-
tution of Salem Association, the next year after its constitution,
it numbered nineteen members, and was under the pastoral care
of John Whitaker. Its growth was not rapid ; for when it en-
tered into the constitution of Long Run Association, just after
the close of the great revival in 1803, it numbered only sixty-
seven members. About 1820, it enjoyed a revival which in-
creased its membership to 142. But Campbellism early took
root in the church, and it was utterly destroyed by that heresy.
Among its early members were Col. Samuel Wells, the Kel-
lars, Hikeses and Arterburns.

John Whitaker was one of the first preachers that locat-
ed in Kentucky, and it is not certain that he was not here ear-
lier than William Marshall. Of his early life nothing is now
known. He is supposed to have emigrated from Maryland,
and, with his son Aquila, was in George Rogers Clark's cam-
paign agamst the Indians, as a Kentucky volunteer, in 1780.

Gloomy State of Affairs, in 1784. 53

The next year he was living in Brashears Station, at the mouth
of Floyd's Fork, in what is now Bullitt county. His grandson,
the late venerable John Williamson, related that some young
men were going to that point to procure his services in marry-
ing two couples at Lynn's station, on Bear Grass, when they
discovered the Indians that effected Floyd's defeat on Long
Run in 178 1.

Mr. Whitaker, though somewhat advanced In years when
he came to the West, appears to have been very active in the
ministry. He aided in constituting most of the early churches,
that were gathered within fifty miles of Louisville. He gather-
ed Bear Grass church, and became its pastor at the time of its
constitution, probably filling that position until the time o f his
death, which occurred not far from the year 1800. His sons
were John, Abraham. Elijah, Isaac, Jesse and Aquilla. The
latter was a colonel of Kentucky malitia, and was a famous
Indian fighter. Isaac was a Baptist preacher.

CHAPTER VI.

FIRST REVIVAL IN KENTUCKY.

The year 1785 was one of great activity and prosperity
among the Baptists of Kentucky. It opened, as the preceding
year had closed, very gloomily. But it had not advanced far
before some glimmerings of the approaching dawn began to en-
courage the desponding saints. Increased interest in religious
worship began to be manifest. The ministers held meetings in
the cabins of the settlers more frequently, and there was an in-
crease in the size of their congregations. Before the winter was
over, some tenderness of feeling began to be manifest, and
there was some weeping under the ministry of the word. The
first appearance of this blessed work was in John Craig's settle-
ment on Clear creek, in what is now Woodford county. To-
wards spring some persons professed conversion. The revival
spread to other neighborhoods, and, during that year and the
next, pervaded most of the settlements in the new country. As
this work began under the ministry of Mr. Taylor, it is deemed
proper to give a brief sketch of his eminently useful life, in this
place.

John Taylor was born in Fauquier county, Virginia, in
1752. His father had wasted his estate through intemperance,
and young Taylor was brought up to hard labor on a farm.
While he was a youth, his parents moved over the Blue Ridge,
and settled on the Shenandoah river, in Frederick county.
Here, at the age of 17, he heard the gospel preached for the
first time. The preacher was William Marshall, a sketch of
whose liie has already been given. He was much affected
under Mr. Marshall's preaching, and resolved to attend no
more of his meetings. But the Holy Spirit had lodged an ar-
row in his heart, and he was unable to rid himself of the awful
impression of guilt that weighed upon his soul. After a while

[54]

First Revival in Kentucky. 5 5

he began to read the Bible and pray much. Like John Bun-
yan, under similar circumstances, he presently concluded that
he had made himself as good as any body, and that he would
"go to heaven without making any noise about it." Mean-
while, quite a revival had followed Mr. Marshall's preaching.
A number of persons had been baptized, and among them two
brothers of the names of Joseph and Isaac Redding, both of
whom were afterwards valuable preachers in Kentucky. The
two young zealots commenced holding meetings in the neigh-
borhood soon after their conversion. They had been intimate
associates with young Taylor in sinful amusements, which
caused the latter to attend one of their meetings. ' ' The bur-
then of their preaching was, that men must be born again or
never see the kingdom of heaven." " Under the preaching of
the Reddings, " says Mr. Taylor, "the poor rags of my own
righteousness took fire and soon burnt me to death. " After
this he endured great remorse and agony of mind for many
months. At last he found peace of soul in Christ, and was
baptized by that devoted " prisoner of the Lord," James Ire-
land. This was in his 20th year. He now felt much impressed
to warn sinners of their danger, and invite them to a Savior he
had found precious to his own soul. He felt such a desire to
communicate his feelings to Joseph Redding, who had moved
to South Carolina, and to be constantly near him, that he im-
mediately set out to seek him and induce him to return or to
remain in South Carolina with him. In the following spring,
they both returned to Virginia, and the two zealous young men
commenced laboring together in the gospel of Christ. For
about ten years, Mr. Taylor, sometimes with Redding, some-
times with others, devoted himself to preaching in the frontier
settlements, following the emigrants to the extreme borders of
civilization, God crowning his labors with abundant success.

In the fall of 1779, he visited Kentucky, traveling across
the mountains on horseback. Joseph Redding started at the
same time, with his family, to come down the Ohio river on a
flat-boat. But being detained on the way, he did not reach
Louisville till the following spring. Being discouraged by sick-
ness in his family and the death of one of his children he deter-
mined to go back to Virginia. Mr. Taylor was discouraged by
the low state of religion in Kentucky, and the two yoke-fellows

56 History of Kentuckv Baptists.

returned across the wilderness together to their former field of
labor. Here Mr. Taylor continued to labor as formerly, till the
fall of 1783, when, having married and received a small prop-
erty by the will of an unmarried uncle, he determined to move
to Kentucky and make it his permanent home. The descrip-
tion of his journey is here given in his own unpolished but
graphic language :

" It was a gloomy thing at that time to move to Kentucky.
.... Without a single friend or acquaintance to accompany
me, with my young helpless family, to feel all the horrors that
then lay in the way to Kentucky, we took water at Redstone ;
and for want of a better opening, I paid for a passage in a
lonely, ill-fixed boat of strangers. The river being low, this
lonesome boat was about seven weeks before she landed at
Bear Grass. Not a soul was then settled on the Ohio between
Wheeling and Louisville, a space of five or six hundred miles,
and not one hour, day or night, in safety. Though it was now
winter, not a soul in all Bear Grass settlement was in safety,
but by being in a fort. .

' ' I then meditated travelling about eighty miles, to Craigs
Station on Gilberts creek, in Lincoln county. We set out in
a few days. Nearly all I owned was then at stake. I had
three horses. Two of them were packed, the other my wife
rode with as much lumber besides as the beast could bear. I
had four black people, one man and three smaller ones. The
pack-horses were led, one by myself, the other by my man.
The trail, what there was, being so narrow and bad, we had no
chance but to wade through all the mud, rivers, and creeks we
came to. Salt river, with a number of its large branches, we
had to deal with often. Those waters being flush, we often
must wade to our middle, the weather cold. Those struggles
often made us forget the dangers we were in from Indians. We
only encamped in the woods one night, where we could only
look for protection from the Lord. One Indian might have de-
feated us ; for though I had a rifle, I had very little skill to use
it. After six days painful travel of this kind, we arrived at
Craigs Station, a little before Christmas, and about three
months after our start from Virginia. Through all this rugged
travel, my wife was in a very helpless state ; for about one month
after our arrival, my son Ben zvas born.''^

*fli.story of Ten Churches, pp. 13, 14.

Fhst Revivalin Kentucky. 57

The reader is already aware that Craigs Station was in
what is now Garrard county, two or three miles east of Lancas-
ter. After remaining here about seven months, Mr. Taylor
moved on his own land in what is now Woodford county,
where there was not a single settlement between him and the
towns of the hostile Indians. This was in the summer of 1784.
That the reader may understand how these old pioneer
preachers labored so abundantly in the vineyard of the Lord,
without pecuniary compensation, and still supported their fam-
ilies well, and in many cases accumulated good estates, it may
be interesting ro read Mr. Taylor's account of his expierience in
business matters. It is here given in his own words :

"On my settlement at home (in my little cabin sixteen
feet square, with no floor but the natural earth, without table,
bedstead or stool,) I had nothing .before me but hard labor, be-
ing entirely in the woods. After getting another little cabin
up and fixed for the winter, our first work was to make fence
rails, and enclose all the land we intended to clear through the
winter. The first fence that was put upon the place, I did with
my own hands. I will state one of my day's work : I went
out on a cold morning, late in October or early in November.
When I counted my ground work, I found fifty panels were
laid. This, I thought to myself, I must put up, and fifty more
to-day ; the rails all lying where they were split at different dis-
tances. At it I went, with nimble step. I only put up the
fence six rails high, but this I found a full day's work. About
sunset I finished my task, as I called it. In one day, I had a
hundred panels of fence put up, with my own hands, and the
newly split logs moved from one to fifty steps, through the brush
and fallen timber, except the fifty panels of ground-work, first
laid. The rails were of a size for six of them to a panel, to
make a safe fence. In this early day, their length was eleven
feet. I name this day's work, that it may be accounted for,
how I have cleared near four hundred acres of land, in the
heavy forest of Kentucky, besides making other good improve-
ments. We had about twenty-two acres fenced in before
Christmas, all of which we cleared and planted the next spring.
Our crop, of every kind, grew finely that year, and in the fall I
had about two hundred and fifty barrels of corn, the greater
part of which I had to spare, to new comers, at a good price ;

5 8 Histoty of Kentucky Baptists.

for there was plenty of cane, and other good food in the woodi-,
for stock. When I first moved, I had purchased two small
sows with seven or eight pigs, from which, the next year, \
killed about a thousand weight of pork. Salt was with us then
about six pence* per pound, "f

This may serve as an example. So lived and labored those
noble men of God, who planted our churches and laid the found-
ation of our future prosperity, in the wilderness of Kentucky.
They labored all day, six days in the week, except when they
were called to attend their Saturday meetings, preach funerals,
or attend to other duties of their holy calling. Then they
preached on Sunday, and often several nights in the week.

It was under the preaching of John Taylor, in his own
cabin and those of his neighbors, just at the time he was per-
forming the hard physical labor described above, that the first
religious revival, of which we have any account, in "Upper
Kentucky," commenced. It was just after the sad wailings of
God's ministers over the deathlike coldness of Christ's sheep in
the wilderness, referred to in the preceding chapter, that the
first buddings of the precious harvest began to appear.

In the winter of 1784-5, "We began," says Taylor, "to
hold night meetings at our little cabins in the woods." "There
seemed to be some heart-melting among the people. The first,
I recollect, was at a night meeting, at my little cabin. Though
the night was wet and dark, and scarcely a trace to get to my
house, the little cabin was pretty well filled with people, and
what was best of all, I have no doubt the Lord was there. A
Mrs. Cash, the wife of Warren Cash, was much affected and
soon after was hopefully converted. Others were also touched
to the heart, who afterwards obtained relief in the Lord." Mrs.
Cash was, as far as we know, the first fruits unto the Lord in
the far-famed Blue Grass Region of Kentucky.

Susannah Cash was the daughter of Elder William Baskett
and his wife Mary, whose maiden name was Pace. She was
one of thirteen children — eight sons and five daughters — born
to her parents. She was born and raised in Goochland county,
Virginia. Her father being a prosperous man, she received a
fair education for that time. In November, 1783, she was mar-
ried to a soldier, who had served four years in the Revolution-

' 8J cents. t History of Ten Churches, pp. 44-47.

Fit St Revival in Kentucky. 59

ary War, of the name of Warren Cash, a wild, reckless young
man, who was so illiterate that he was unable to read. A few
months after her marriage, she moved with her husband to Ken-
tucky. They first stopped in Madison county, but soon after-
wards moved to Woodford, and settled where Mortonville is
now located. Here, as we have seen above, she was converted
to the Lord. Soon afterwards her husband was converted, and
they were both baptized into the fellowship of Clear Creek
church, soon after its constitution, by John Taylor. She now
set about teaching her husband. In this she succeeded, and
being a man of good natural mind, Warren Cash soon became a
useful preacher. " His tutoress and instrument of his conver-
sion," says John Taylor, "is one of the most pious minded and
best taught females in the religion of the heart, I was ever ac-
quainted with." Mrs. Cash lived to see most or all of her chil-
dren baptized, and one of them, Jeremiah, an acceptable
preacher.

The indications of a revival in the little settlement on Clear
creek so encouraged the brethren living in that locality, that
they began to think of constituting a church. These brethren
were members of the church on South Elkhorn, but the dis-
tance from their homes to that church made it inconvenient for
them to attend. After due consultation they met, in April,
1785, and constituted the Regular Baptist Church on Clear
creek. There were about thirty members in the constitution,
and among them four ordained preachers, viz : John Taylor,
William Cave, James Rucker and John Dupuy.

Clear Creek was the second church on the north side of
Kentucky river. Several persons had been converted during
the winter, but none of them had been baptized. The revival
continued on through the year, and about twenty were bap-
tized. The following winter, the church began to canvass the
propriety of choosing a pastor. It may be interesting to the
reader to know how the old fathers in Kentucky proceeded in
calling and installing a pastor. The proceedings in these mat-
ters at Clear Creek are given by John Taylor as follows :

" Sometime in the next winter [after the church was con-
stituted] the question began to be stirred about a pastor, in the
church. When this talk came to my ears, it gave me alarm,
thinking the peace of the church might be broken on this ques-

6o History of Kentucky Baptists.

tion ; for I had seen much trouble, at times, in Virginia, in
choosing a pastor, where there were a number of preachers.
And my own opinion was, that a church could do fully as well
without, as with a particular pastor. Two of the preachers that
were with us, Dupuy and Rucker, had been pastors in Vir-
ginia, and a number of their old flocks, then members of Clear
Creek church. My own fears were that we should have a heavy
contest which of them should be the pastor. But the question
was brought into the church, and the day fixed on to choose
a pastor. Helps were sent for to Elkhorn and the Great Cross-
ing to install, (as they called it), a pastor in the church. I think
it was at our March monthly meeting that the helps came, per-
haps six or eight. Lewis Craig acted as moderator. His mode
was to ask every member of the church, male or female, bond
or free, 'Whom do you choose for your pastor ?' I think the
church was now about sixty in number. I must confess it filled
me with surprise, when the first man that was asked, answered
that he chose me; and my astonishment continued to increase,
until the question went all around ; only one man objected :
but Lewis Craig soon worked him out of his objection, for it lay
in thinking my coat was too fine."*

Mr. Taylor, in his rare but commendable humility, was
not only m-ach surprised at being elected to the pastoral charge
of the church which he had been the principal instrument in
gathering, but he promptly declined to accept the position,
which he felt he was incapable of filling. The "helps" went
home with him, and labored with him most of the night. Final-
ly they induced him to agree that, if the church should be in
the same mind next day, he would accept the call. They met
next day, according to appointment, and proceeded with the
ceremonies as follows :

"After preaching had ended, the moderator, Lewis
Craig, called the church together, informing them that if they
were of the same mind that they were the day before, I had
agreed to serve them. The voice of the church being unani-
mous, those helps proceeded to install me, as they called it,
into the pastoral care of Clear Creek church. Their mode was :
three of them to kneel down with me, while they all laid their

History of Ten Churches, pp. 55, 56.

First Revival in Kentucky. 6i

right hands on my head. Two of them prayed, after which the
moderator took my right hand in his, and gave me the solemn
charge to fulfill the duty of the pastor to the church. After
which he called forward the church, each to give me the right
hand of fellowship, as their pastor. This soon produced more
heart-melting effect than we had ever before seen at Clear Creek.
What wrought most on my feelings was, that almost every sin-
ner in the crowded house pushed forward, either looking solemn
as death, or in a flood of tears, to give me their trembling
hands. "*

Such were the ceremonies of an installation of a pastor, in
Kentucky, in 1786. This seems to have been an established
custom of the times, and doubtless the men who were now prac-
ticing it here brought it from Virginia, whence they had so re-
cently come. Whatever may be said of the propriety of so
much ceremony in an institution as simple in all its arrange-
ments as a Baptist church, and that without any plain scriptural
precept or example, it seems to have had a good effect in this
case. "From that day's meeting, " says Mr. Taylor, " an in-
stantaneous revival took place in the settlement of Clear Creek.
That summer I baptized about sixty of my neighbors, and a
number of them the most respectable. I took notice that four
experiences were received dating their first awakening from the

day that I took the care of the church.
*
"This year a house of worship was built by this church, and

the pastor's salary was fixed at seventy dollars. Next year it
was raised to one hundred. The plan adopted for paying the
pastor was to proportion the amount among the members ac-
cording to their ability to pay. When the apportionment was
made out the paper was handed to the pastor, and as it was to
be paid in produce, he was to credit members when the com-
modities were delivered, Of the one hundred and seventy dol-
lars, only about forty was paid. But as the pastor was not re-
quired to report to the church, those who paid did not know but
what it had all been paid."

John Taylor continued the pastor ot Clear Creek church
about three years, and then, supposing that he saw some jeal-
ousy arising in the church, and especially among some of the

History of Ten Churches, pp. 57, 58.

62 History of Kentucky Baptists.

four ordained preachers of his charge, he resigned. He how-
ever continued to minister to the church till the spring of 1795,
when he moved to the Ohio river, near the present locaUty of
BulHttsburg church, in Boone county. Here he remained
about five years, laboring actively in building up the feeble
churches, and helping to constitute new ones. During this
period he frequently visited Trimble county, and preached to
the settlers on Corn creek. Having collected together a suffi-
cient number of Baptists to form a church, they were constituted
the Regular Baptist church on Corn creek, in the year 1800.
Two years afterward, Mr. Taylor moved to this neighborhood,
and settled on a tract of land he had purchased on Mount Byrd,
near the present site of Milton. He lived here about fifteen
years, very uncomfortably. The settlement contained only
about fifty families. He had not much opportunity of preach-
ing, without traveling long distances. He accumulated prop-
erty rapidly, and grew cold in religion. His conscientious op-
position to Freemasonry caused some unworthy member of that
order to institute malicious prosecutions against him ; and finally
he sustained a heavy loss of property by the burning of his im-
mense barn by a stroke of lightning. Amid all these afflictions,
though not so active in the ministry as he had been under more
favorable circumstances, he performed much labor in the gospel.
He meekly attributed all his misfortunes to the hand of God,
chastening him for his unfaithfulness in his holy calling.

In 1 81 5 he moved to Franklin county, and connected him-
self with Big Spring church in Woodford county, then under
the pastoral care of Silas M. Noel. He remained with this
church only about ten months, when, on the 7th of January,
1 816, he went into the constitution of a church in Frankfort.
Here he remained only about two years, when he went into the
constitution of Buck Run church in Franklin county, January
31, 18 1 8. Here he found his final church home. He was now
in his 66th year ; but he continued to travel and preach with
unabated zeal. After this he labored in many extensive reviv-
als. He usually attended seven or eight associations every tall,
and was a wise, conservative counsellor. The last meeting of
the kind he ever attended was Franklin Association, in 1835.
He was then about 83 years old. He there agreed to attend
the next meeting of Elkhorn Association, but before that period

First Revival in Kentucky. 63

came round God took him to Himself In January, 1836, he
passed away to his eternal home.

Mr. Taylor was uneducated, in the popular meaning of the
term, but was a man of a remarkably strong, clear intellect, and
of calm, sound judgment. As a writer he was crude, but al-
ways strong and eminently practical. "Everything he ever
wrote, " said the distinguished William Vaughan, "is worth read-
ing." He was very familiar with the Bible, and, as a preacher
he was plain, practical and abundantly successful. He was, like
Boone, a pioneer by nature. His History of Ten Churches,
published in 1827, is, by far, the most valuable contribution that
has yet been made to the history of the early Baptists of Ken-
tucky.

This brief sketch of his life has been here presented that the
reader may have some slight knowledge of his character, and
his labors, but he cannot be dismissed. His name and labors
are interwoven with the whole texture of Baptist history in
central Kentucky, from 1783 till 1835.

Clear Creek Church was constituted of about thirty
members, dismissed from South Elkhorn for that purpose, in
April, 1785. A revival had commenced in the neighborhood
the previous winter, which continued with but little interruption
for about two years. During this period between eighty and
one hundred were baptized. John Taylor was chosen pastor
of this church, which he had gathered, in March, 1786, and
continued in that office about three years, when he resigned.
The church then numbered about 150 members. Mr. Taylor
continued to supply the church with preaching, and to admin-
ister ordinances among them, till 1795, when he moved to
Boone county. In 1790 another refreshing from the Lord vis-
ited this church, and continued seven or eight months. "About
an hundred and fifty were added to Clear Creek church, which
brought her number to upwards of three hundred. She was
now the largest church in Elkhorn Association and continued
so for many years. "* Towards the close of the century this
church partook of the general coldness and consequent strife
that pervaded all the religious organization in the State at that
time. But all her troubles of this kind were soon healed, at
least for the time, and her prosperity became greater than ever.

"* History of Ten Chnrches, pp. 13

64 History of Kentucky Baptists.

"In the great revival in Kentucky, about the close of the
last century, Clear Creek greatly partook of this blessing, so
that the church grew up to about five hundred members, A
principal instrument in this great revival was Richard Cave, "f

For a period of about twenty years from this time, under
the pastoral care of Jacob Creath, Henry Toler and perhaps
other preachers, at different times, this old church steadily de-
clined. Hillsboro', Griers Creek and Versailles churches were
constituted of members dismissed from her, and she became so
reduced in numbers that the members began to talk about dis-
solving her organization. Henry Toler had become discour-
aged and resigned her pastoral care, and for some time she
remained without a pastor, and without an ordained minister in
her membership. Under these gloomy circumstances she ap-
plied once more to her founder and first pastor. On the third
Saturday in January, 1822, the church extended a unanimous
call to John Taylor to become their pastor. It had been just
thirty-seven years since the first revival on Clear Creek com-
menced under the preaching of this old pioneer, at his own little
cabin, then in the wilderness. In their present despondency,
the minds of the old fathers and mothers of Clear Creek church
ran back to these bright, happy days, and they imagined that,
if they had "Brother Taylor" with them again, the happy
scenes of "the long ago" would be reproduced. They talked
to their children and grand-children about it, with tears in their
eyes. Perhaps, to appease the old members, the church ex-
tended a unanimous call to "Brother Taylor." Mr. Taylor
now lived on Buck Run, in Franklin county, about twenty
miles from Clear Creek. He, too, had grown old. He was
now in his seventieth year. But he had neither forgotten, nor
lost, interest in Clear Creek church. Let us hear how the old
patriarch spent that bitter cold night in January — the night of
the same day that the church made the call — he knowing noth-
ing of the transaction. The following account is from his own
pen :

"I had gone to a meeting at the North Fork of Elkhorn,
the third Saturday in January, very cold weather. I staid all
night at Brother St. Clair's, slept in a small upper room, when
I dreamed I was fishing, with another man, in very clear water,

tib. 82.

First Revival in Kentiicky. 65

about middle deep. We saw a number of large fishes which we
endeavored to take with a gig. Though they seemed gentle, we
caught none of them. A number of small fish began to skip
out of the water, and using their fins as wings, came flying over
our heads in abundance. When we became anxious to catch
some of those very small fishes, striking at them with my hat,
I only caught one of them. The fins of this little captive looked
the color of silver, and while fluttering, being entangled in the
lining of my hat, I awoke. Being very drowsy, I turned over
and soon dropped to sleep, and, as soon, got to fishing again,
and several others with me. Being very intent on success, we
came to a water wherein was a vast number of very large fishes.
Being very gentle, they were basking under a dark scum that
was on the water. Only their tails could be seen, waving near
the surface of the very clear water. I grasped two of them,
near the tail fin, one in each hand, and their weight was such
that my whole strength could scarcely draw them out of the
water. Laying them by, I prepared for another draught.
Laying hold of only one, I now found it more difficult to draw
it out of the water, owing to a great number of smaller ones
connected with it, all of which came out together. Though
my comrades were engaged in other places, I said to one of
them near me, ' These small fishes will make a fine fry. ' The
idea was. the others were for future use. I awoke from this
second dream, with feelings very different from the first. I
sprang from the bed, with an agonizing tremor through my
whole soul and body. I could scarcely hold a joint still. The
place seemed as dreadful as when Jacob saw the ladder.
A while I would walk the room, and a while be on my knee.?,
or sitting, weeping out my soul in prayers to God, for a revival
of religion among us." " I know not whether I was ever more
solicitous for my own salvation, than to see a revival of religion
at poor old Clear Creek church. All my prayers seemed to run
particularly to that point." " I had not experienced such en-
couraging impressions as now for the space of twenty years.
The balance of the night was spent in awful anxiety, and joy-
ful hope."*

"Your old men shall dream dreams," came into the mind
of the faithful old servant. When, a few days afterwards, the

* History of Ten Churches, pp. 80, 84.

66 History of Kentucky Baptists.

messenger of the church came to inform him of the call, he
felt that the message was from God, and he arose and went.
He did not agree to become pastor of the church, but promised
to visit them as often as he could till they could secure a pastor.
He at once commenced holding meetings within the bounds of
old Clear Creek church. The church owned, at this period, a
commodious brick house of worship. But he preferred to hold
his meetings in the houses of the brethren, as in the olden time.
He invited the younger ministers in the neighborhood to assist
him. A revival commenced almost immediately, and continued
more than a year. " More than i6o were baptized." Up to
this period this church had received about one thousand mem-
bers by experience and baptism, half of which number had
been baptized by John Taylor. Warren Cash and his wife, the
first baptized into its fellowship, were still living, and continued
to do service for the Master more than twenty-five years after
this.

After this revival, James Sugget was pastor of the church
for a short time, and was succeeded by Theodrick Boulware.
Mr. Boulware preached to the church three or four years, and
then moved to Calloway county, Missouri, in October, 1827.

From this time the church continued rather an even course
for a number of years, and then began gradually to decline.
It is now very small and feeble. Its mighty strength of the
past has been distributed to its numerous offspring, and now as
it approaches its centennial, it seems old and ready to depart.
Yet it is written : * ' They that wait upon the Lord shall renew
their strength."

CHAPTER VII.

OTHER CHURCHES PLANTED IN I785.

Limestone Church (now Washington; was another body
of the kind organized on the soil of Kentucky in 1785. It was
gathered by William Wood. It was constituted of nine mem-
bers whose names were as follows : ' ' William Wood, Sarah
Wood, James Turner, John Smith, Luther Calvin, Priscilla Calvin,
Sarah Starks, Charles Tuel, and Sarah Tuel. "* The church
was located at or near the present town of Washington
in Mason county. This was the oldest settlement in this region
of the State. It is claimed that Simon Kenton raised a crop of
corn here, in 1775, the same year that Boonesboro and Har-
rodsburg were settled, and the town of Washington was laid off
ten years later, by Elder William Wood and a man of the name
of Arthur Fox.

At the constitution of Limestone church, William Wood
became its pastor, and represented it at the formation of Elk-
horn Association, in the Fall of 1785. The first general Revi-
val that occurred in Kentucky, and which commenced on Clear
creek, as related in the preceding chapter, reached Limestone
in the Summer of 1788. The first baptism that occurred in
Mason county, was administered in the Ohio river, in front of
the present city of Maysville, in August of that year, by William
Wood. A large number of people was present, and a crowd
of Indians gathered on the opposite shore. The following
persons were baptized: Elizabeth' Wood, John Wilcox, Ann
Turner, Mary Rose, and Elizabeth Washburne.f When
Washington became the county seat of Mason, the church
changed its name to Washington church. Mr. Wood
continued to serve it as pastor till 1788, when he became en-
angled in land speculation, and was excluded from the church.

•■■Smith's His. Maysville Church, pp. o, 4. tib. p. 4

;;h, pp.
[67]

68 History of Kentucky Baptists.

The Washington church has had a continuous existence from
its constitution to the present time. It is now quite weak. In
1875, it reported a total membership of only 21.

William Wood appears to have been a man of culture and
considerable ability. He was among the early settlers of
Mason county, and was probably from New York. He pur-
chased a thousand acres of land on which the town of Wash-
ington in Mason county now stands, and, in 1785, he and
Arthur Fox laid off that town. The same year, he gathered
Washington church, to which he ministered as pastor till 1798.
In this year complaint was made against him in the church, on
account of some business transactions. Failing to give satisfac-
tion to the church, he was excluded from its fellowship. After
this we hear no more of him.

PoTTENGERS Creek, located in the Southern part of Nelson
county, was another church constituted in the year 1785. It
was gathered by Benjamin Lynn, and he was its first pastor.
It was one of the churches of which South Kentucky Associa-
tion was constituted. Mr. Lynn had his membership in this
church. In 1790, according to Asplund, it contained thirty-
eight members. It was probably drawn off from the general
union by John Bailey and Thomas J. Chilton, in 1804. It long
since became extinct.

Cox's Creek Church is located in Nelson county, six
miles north of Bardstown. William Taylor settled on the
waters of Cox's creek as early as 1784. He soon began to hold
meetings in the cabins of the settlers, and, April. 17, 1785,
with the assistance of John Whitaker and Joseph Barnett, con-
stituted Cox's Creek church. Sixteen members, including
Mr. Taylor and his wife, were in the constitution. By the last
of the following October, the church had swelled its number to
twenty-six. On "the 31st of October, 1785, messengers from
Severns Valley, Cedar Creek, Bear Grass and Cox's Creek
churches, met on Cox's creek and formed Salem Association.

Cox's Creek church, at its constitution, called William
Taylor to its pastoral care, and he continued to serve in tha
capacity, till his death, in 1809. ^^ ^^^ succeeded by Moses
Pierson, who continued in office till 1825, when he resigned
Isaac Taylor, a son of William Taylor, was then called, and
served the church until his death, which occurred, March 13,

Other churches planted in 1785. 69

1842, in the 69th year of his age. Smith Thomas, one of the
most valuable ministers of his day, succeeded Isaac Taylor.
Mr. Thomas resigned, after two or three years, and was suc-
ceeded by V. E. Kirtley. In 1849, ^^ ^^e resignation of Mr.
Kirtley, Preston B. Samuels became the pastor of Cox's Creek
church. This connection was a most fortunate one for the
church. Its prosperity was constant during his whole pastor-
al term. He served the church faithfully till his sudden death,
which occurred January i, 1872. Thomas H. Coleman suc-
ceeded Mr. Samuels, and, after a brief period gave place to his
brother James M. Coleman who, after a few years, was suc-
ceeded by John M. Sallee, the present incumbent.

This old church has been, from its constitution, one of the
strongest and most respectable churches in the State. It has
contained many of the prominent citizens of Nelson county.
The Kings, Mays, Coxes and other prominent families have
been of its congregation, from the first until the present. The
Wellses, Crawfords, Stones and Formans have been of its
membership for two or three generations past. General Henry
Crist and General Joseph Lewis were among its early members.
It has had, from the first, an intelligent, enterprising member-
ship, and has been a leading church in the benevolent enter-
prises of the denomination. May it still continue to be valiant
for the Master, for many generations to come.

William Taylor was the founder and first pastor ot Cox's
Creek church. He was born in New Jersey, in the year 1737.
In his early childhood, his parents moved to Virginia, where
he was brought up to hard labor on a farm, receiving but a very
limited education. In' early manhood he returned to New
Jersey. Here he married a Baptist young lady of the name of
Rachel Thompson, who proved to him a most estimable com-
panion, and a faithful colaborer in the worK of the Master.

Mr. Taylor obtained the hope of salvation and united with
a Baptist church, in early manhood, and soon afterwards began
to preach the Gospel. At first he was extremely diffident and
easily embarrassed, and his first efforts to preach were very
unpromising. On one occasion, when attempting to preach,
he perceived some disorder in his congregation, and became at
once so confused that he was unable to proceed. Not knowing
how to escape from his embarrassed position otherwise, he said

7o Histoty of Kentucky Baptists.

to the people: "You are so wicked that I cannot preach to
you," and abruptly left the house, mounted his horse and went
home.

After preaching a short time in his native State, he moved to
Buffalo (now Bethany), Virginia, and from there to the
Southeastern part of Ohio. Here he remained about eight
years. He then came down the Ohio river to the Falls. How
long he remained here is not known ; but he settled on Cox's
Creek, Nelson county, Kentucky, as early as i784. At this
time, there appears to have been but two other Regular Baptist
preachers in Kentucky west of Frankfort, and they were both
old and wanting in activity and enterprise. There were three
small Regular Baptist churches in this region, and one of them
had lost its pastor by the Indians. There were two small
Separate Baptist churches, and as many preachers of that order.
But these and the Regulars, hke the Jews and Samaritans of
old, had no dealings with each other.

William Taylor speedily became to the Regular Baptists of
the Southern settlements what Lewis Craig was to those of the
Northern. He not only collected the settlers together in the
regions immediately around him, and preached to them, but he
visited the little churches, preached to them and encouraged
them. The country was full of hostile Indians, lurking in the
woods, and murdering the settlers. But this fearless soldier of
the cross seemed to disregard all danger. He inspired the
settlers with courage by his cheerful fearlessness, and won their
hearts by his constant piety and practical benevolence. By the
middle of April, succeeding his settlement in the country, he
had collected Baptists enough to constitute Cox's Creek church.
Of this he immediately became pastor. There were now four
little churches, aggregating 123 members, including three or-
dained ministers, in this part of the country. These he induced
to meet, by messengers, at Cox's Creek, on the 29th of Octov
ber, 1785, and form an association.

From the time of his settlement on Cox's creek, till the
feebleness of old age rendered him incapable of enduring hardships
he spent nearly all his time in traveling and preaching among
the settlers in a large area of country around him, while his
noble christian wife so managed his domestic affairs as to pro-
vide a comfortable living for his family. An anecdote is relat-

VVilliani Taylo7 . 7 1

€d of him, showing how thoroughly he was absorbed in his holy
calling. On the day on which Cox's Creek church was con-
stituted he and his wife had gone to meeting, both riding one
horse. On his return home, as he was passing the cabin of a
brother, about a mile from where the meeting had been held, he
was suddenly brought to a halt by the question :

" Brother Taylor, where is your wife ?"

" Ah," said he, " I forgot her."

Riding back a half mile, he met Mrs. Taylor, with shoes
and stockings in hand, wading across Cox's Creek. Mrs.
Taylor often told the story with much pleasantry.

Besides Cox's Creek, Mr. Taylor gathered Simpson's Creek
and Mill Creek churches in Nelson county, both of which en-
joyed his pastoral labors. In 1785, he and John Whitaker
constituted Brashears Creek church in Owens fort, near where
Shelbyville now stands. This was the first church organized
in what is now Shelby county. Mr. Taylor doubtless laid the
foundation for several other churches, and perhaps gathered
some others. He lived to see Salem Association a large and
prosperous body, and the broad field in which he had been the
pioneer laborer, well supplied with preachers.

As the close of his earthly labors and trials drew near, he
became strongly impressed with the belief that the time of his
departure was at hand. He showed his family where he wished
to be buried, and advised them how to act after his departure.
Having set his house in order, he calmly yielded up his spirit
to God who gave it, in 1809. His devoted wife followed him
in about two months.

William Taylor was the most active and influential minis-
ter in Salem Association, during the first fifteen years of its ex-
istence. His moral character was so spotless, and he exhibited,
in so eminent a degree, the spirit of his divine Master, that he
made a deep impression on society, throughout his extensive
field of labor, in favor of the Christian religion. His gifts
were moderate, but they were employed with diligence and
singleness of purpose, and the Lord abundantly blessed his
labors.

Mr. Taylor raised four sons and three daughters. Of his
sons, Isaac Taylor became one of the most popular and useful
preachers of his day. Of his daughters, Dorcas married

72 History of Ketituckv Baptists.

Moses Pierson, an energetic and useful preacher, and Senor
married Isaac Whitaker who attained to some usefulness in the
ministry.

Moses Pierson was the second pastor of Cox's Creek
church. He was a native of New Jersey, where he v/as born
about the year 1765. His parents were strict Presbyterians, and
among his father's relations was a distinguished minister of
that sect. It is said that young Pierson, at the age of eighteen
years, formed an attachment to the oldest daughter of Elder
William Taylor. Soon after this, Mr. Taylor moved to Ken-
tucky. Young Pierson, finding that he could not be happy
while absent from his lady love, followed her to the wilds
of Kentucky, where they were soon afterwards married.

Moses Pierson was among the first fruits unto the Lord in
Cox's Creek church, if indeed his was not the first baptism
administered within the bounds of Salem Association. In 1802,
he was requested by the church to "speak in public, provided
one or more ministers be present." In January, 1804, he was
ordained to the work of the ministry, by Walter Stallard,
James McQuade, and Warren Cash. In 1807, he was re-
quested to preach at Cox's Creek, two Sundays in the month.
On the death of the venerable William Taylor, two years
later, he became pastor of Cox's Creek church, which position
he occupied till the first of January, 1825.

Mr. Pierson was a man of marked peculiarities. He was
tall, with a large frame, and possessed giant strength. His in-
dustry was remarkable, and he was physically reckless. "It
was his regular habit, in warm weather," said his nephew, "to
spring out of his bed at daybreak, nm to his barn, in his single
night garment, feed all his stock, and then ' make his toilet,'
which consisted of one additional garment. He never wore
shoes in warm weather, when about home. He literally ran
instead of walking, when going to and from his work, and never
seemed to need rest."* At one time, hearing a chicken squall,
on a very dark night, and supposing some "varmint" to be at-
tacking his henroost, he sprang out of his bed, ran out of doors,
and, in jumping over a fence, run a snag of an apple tree into
his abdomen, and was unable to release himself till he called his

»The late Wm. Taylor, Esq., of Nelson Co.

Moses Piersoti. 7^

family to his assistance. At one time he was relieved of sixty-
feet of tape-worm, but still retained enough of the voracious
parasite to give him much annoyance the remainder of his
earthly pilgrimage.

Mr. Pierson possessed a meagre education, and his natural
gifts were not above mediocrity. His voice was extremely
harsh and unmusical. His frequent use of the word peradven-
ture, which he pronounced incorrectly, gained for him the title
of "Old Paradventure" among the facetious young hunters, to
whom he preached, and his jarring -voice, which his poetical
auditors fancied resembled the vibrating of a splinter on a fence
rail during an equinoctial gale, acquired for him the sobriquet
of " Old-Splinter-on-the-Fence." But under all his disadvant-
ages he was a preacher of much usefulness. In his ministerial
calling he used the same energy and industry that characterized
his farm labor. As if, like Saul of Tarsus, he had determined
not to build on another man's foundation, he labored principally
in new settlements and among the destitute. The spirit of the
Lord wrought with him, and gave him good success. Among
the churches that he gathered, and to which he ministered for
a time, were Pond Creek, in Jefferson county, Cedar Creek, in
Bullitt county, and Little Union, in Spencer county. The first
two have been dissolved ; the last named is now a leading church
in Nelson Association, and was many years under the pastoral
care of the distinguished William Vaughan.

Mr. Pierson labored in Kentucky about twenty years, at
a time when his labors were much needed, where the field was
white unto the harvest and the laborers were few. On the
death of his wife, in 1823, he went back to New Jersey and mar-
ried again. This marriage is said not to have been a very happy
one. On his return to his field of labor it was soon apparent
that he was gloomy and irritable. In 1825 he resigned his pas-
toral charge at Cox's Creek, and moved to Indiana. Here he
continued to preach occasionally. But he engaged in tavern
keeping, and in his old age was accused of drinking too freely.
He died about the year 1841, leaving a sullied reputation.

By his first wife he raised a large and respectable family,

all of whom, it is believed, moved to Indiana. "In 1810,"

said an aged sister to the author, " I saw Brother Pierson lead

seven of his children into Cox's creek, at one time, and baptize
6

74 History of Kentucky Baptists.

them."'''^ Among these was his son WilHs, then twelve years
of age. After his removal to Indiana Willis became a preacher,
and was said to be a young man of good promise. A few years
after he commenced preaching he visited Shelbyville, Ken-
tucky, where he preached with good acceptance. While there
he died suddenly in a congestive chill.

Isaac Taylor was the the third pastor of Cox's Creek
church. He was a son of Elder William Taylor, and was born
in Pennsylvania, in 1772. At twelve years of age he came with
his parents to Kentucky. His opportunity for acquiring an ed-
ucation was very poor. However, he was taught to read and
write, and enjoyed the advantages of his father's library, which
consisted of a Bible and hymn-book. When he grew up to
manhood he became exceedingly fond of the popular sports and
amusements of the day, which consisted chiefly of dancing,
hunting and gambling at shooting matches. In all these exer-
■ercises young Taylor was an adept, and a popular leader. His
principal occupation was gambling on his comparative skill in
shooting at a mark with a rifle. He was brave, handsome and
cheerful, and his graceful bearing, his easy self-possession in
society, and his brilliant conversational powers, made him the
center of attraction in every circle in which he moved ; and
withal, he w'as generous, open-hearted and honorable. Nature
seemed to have showered on him all her most charming gifts,
and life was to him a constant round of the most charming
pleasures the rustic society of the backwoods could afford.

At the age of 24 years, October 24, 1796, he was married
to Polly Marshall. Doubtless his pious old parents hoped that
he would now settle down to a more sober life. But in this
they were doomed to disappointment. He continued to en-
gage, with unabated zest, in his round of pleasures, even within
the memory of his oldest son. But at last the sword of the
Spirit pierced his heart, and the arrows of the Almighty stuck
fast in him.

On the 4th of July, 1801, Isaac Taylor related his experi-
ence to Cox's Creek church, and was baptized by his venerable
father. General Joseph Lewis, and Samuel Anderson, after-
wards a good preacher, were baptized the same year. Mr.

* The late Mrs. Basey, of Spencer Co.

Isaac Taylor, 75

Taylor's ministerial gifts were of slow development. He was
not licensed till another revival visited the church, in 1810 — the
same revival during which the pastor, Moses Pierson, baptized
seven of his own children at one time.

Isaac Taylor and Samuel Anderson were licensed to preach
the same day. The latter gave good promise from the begin-
ning, but the former gave such small evidence of a preaching
gift, that the church began to fear he would not succeed. After
awhile, however, he began to manifest some growth. On the
5th of June, 18 1 3, he and Mr. Anderson were ordained, by
Walter Stallard, Daniel Walker, Joshua Morris, and Moses
Pierson. After a short time Samuel Anderson moved to Perry
county, Indiana, where he was eminently useful and much be-
loved.

Mr. Taylor was soon called to as many of the neighboring
churches as he could serve. Among these were Mt. Moriah,
Cedar Creek (where he succeeded the venerable Joshua Mor-
ris), Mill Creek, Simpson's Creek (now Bloomfield), all in Nel-
county, and Newhope, which he gathered, in 1829, in Wash-
ington county. On the resignation of his brother-in-law, Moses
Pierson, he became pastor of Cox's Creek church, a position
he occupied till he was called to his reward above.

From the time he was ordained till his death, Isaac Tay-
lor was probably the most popular preacher that ever labored
in Salem Association, and is supposed to have baptized more
people than any other minister that has lived within the bounds
of that old fraternity. As if to try to make some amends for
the time he had wasted in youthful folly and wickedness, he
seemed to consecrate all his powers to the service of God. His
gifts were of the most valuable quality; with a warm, affection-
ate temperament, the most pleasing social qualities, a heart
overflowing with love to Christ, and a sympathy that pleaded
tearfully for the salvation of his race, he won all hearts with
which he came in contact. He maintained a spotless reputa-
tion, and never betrayed the unlimited confidence which the
mass of the people reposed in him. He lived almost as in a
continuous revival. His popularity was so great among the
young people, that he is supposed to have married about two
thousand couples.

The attachment which his people felt towards him in his

^^6 History of Kentucky Baptists.

old age may be illustrated by the foUwing anecdote, often told
by the lamented Elder Smith Thomas. When Mr. Thomas
was quite a young preacher, and was regarded a very brilliant
orator, he was invited to preach one Sunday in the month at
Cox's Creek, " Father Taylor " being the pastor. In his old
age, Mr. Taylor indulged the habit of frequently blowing his
nose, with a loud, shrill, but not unmusical sound, during his
preaching. After Mr. Thomas began to preach at Cox's Creek,
the question arose in the social circle on one occasion, as to
which was the best preacher, Mr. Thomas or Mr. Taylor.
There was some difference of opinion expressed among the
young people, when Deacon Stone closed the debate by say-
ing, with an emphasis that would admit of no rejoinder: ''I tell
yon, I zvotild rather hear Isaac Taylor blow his nose, than to hear
Smith Thomas preach.

Mr. Taylor's ministry was not a lengthy one. He began
to preach late in life, and was taken home before he reached
his three score years and ten. His last sermon was preached
at Cedar Creek, on Sunday, March 13, 1842. After religious
services were over, he went to the house of James Rogers,
near the meeting house, where he took dinner, apparently in
good health. He spent the afternoon in reading and con-
versation, till about dusk, when, yielding to the solicitation of
some of the family, he laid down to rest. He continued his
conversation a lew minutes after lying down, when something
in his manner of breathing attracted attention and some
of the family hurried to his bedside. He drew but a few more
breaths, and his spirit was gone to God who gave it.

Brashears Creek was the next church after Cox's Creek,
raised up west of Frankfort, and was the first in what is now
Shelby county. It was constituted of eight members, some
time during the year 1785, in Owen's fort, near the present
town of Shelbyville. Seven of the eight original members
were Martha Whitaker, Col. Aquila Whitaker and his wife,
Mary, Peggy Garrot, Nathan Garrot, Col. James Ballard,
and Rebecca, a colored woman. Soon after the church was
constituted, the Indians became so troublesome that it did
not meet again, for about two years ; nor did its members hear
a sermon during that period. In the winter of 17789,
William Hickman of the Forks of Elkhorn visited Owen's

Bras hears Creek. j^

fort, at the request of two of Bracket Owen's sons. Mr.
Hickman gives the following account of this visit: "William
Major, Benjamin Haydon and a lady (Mrs. Pulliam) were to go
(with me). We dined on the turkey (at Mr. Pulliam's in
Frankfort,) and crossed the river one at a time, and swam
our horses by the side of a canoe. When we all got over and
put our saddles on, the moon shone. We then had twenty
miles to go, in the night. Sometimes it was snowing, and
then the moon shining. We crossed Benson nineteen times ;
at some fords the ice would bear us over: at other fords
some steps would bear us, the next step break in. We
continued this disagreeable road till we fell on the waters
of what was then called Tick creek. We passed a nnmber of
evacuated cabins. The owners had either been killed, or
driven off, by the Indians. It was a very cold night. We
had no watch along, but we judged it must have been two
o'clock in the morning when we called at the fort gate
for admittance. The old gentleman was not at home, and the
old lady had all barred up. It was sometime before we could
convince her who we were, as she was afraid of a decoy, but at
last she let us in. The weather being so cold, she had given
me out. But she soon had a good fire raised, and got us
a warm supper, or rather breakfast, put all to bed and covered
us warm. Early in the morning she sent out runners to the
different forts, and about noon collected one of the rooms
nearly full of people. About two years before, a small church
was constituted by two old ministers, brothers William Taylor
of Nelson and John Whitaker of Jefferson, I believe eight in
number. The Indians were so very bad among them that they
scattered and kept up no government. They could not meet
together, and nobody preached to them till I went, as above
named. I preached on Saturday night and Sunday to nearly
the same people, and knew none of them but what went with
me. On Sunday night, I went about a mile to another fort, and
I hope the Lord did not send me there in vain. On Monday
morning I was to start home. This short visit attached our
hearts to each other. They insisted very hard for me to leave
them another appointment before I left them. At last I con-
sented to come again. I set a time in March, but it was with
difficulty I could leave my people at home, but I went to the

^8 History of Kentucky Baptists.

time, on Friday, and continued with them till Wednesday, day
and night, at three or four different stations. They still urged
harder for a continuation of my attendance. They promised
if I would attend them they would send me several loads of
grain, and would, every time, send a guard to the river to meet
me and guard me back. I thought I would consult my family
and the church, whether it would meet their approbation, and
I would send them word. I did so; they had no objection; I
sent word, and, in May, went down and staid longer. In that
tour they came together and agreed to stand as a church on the
old constitution, and I baptized one member. The next month
I baptized another. Brother James McOuade stood by me
from the first, and was my singing clerk. A little after this
Brother Gano baptized him and two or three others. I re-
peated my visits to them, and baptized a number. The church
grew. While going from meeting to meeting, sometimes
twenty or thirty in a gang, we were guarded by the men. It
looked more like going to war than to meeting to worship
God."*

After Mr. Hickman ceased his regular visits to Brashears
Creek church, Joshua Morris, of whom something has been
said elsewhere, settled among them, and continued to serve
them as pastor till about the year 1800. This church joined
Salem Association in October, 1787. At this time it con-
tained only seven members. This was before its renovation
by Mr. Hickman. The next account of it we have "\^as when
it united in forming Long Run Association, in 1803. It then
embraced loi members. It is probable that James McOuade,
sr. , succeeded Joshua Morris in the pastoral care of this church,
and ministered to it till his death, which occurred May 23,
1828, in his 68th year. During the revival of 1810, it reached
a membership of 1 12. In 1843, its membership had increased
to 123. About this time its name was changed to Clear
Creek. After this the neighboring churches that had sprung
up around it, and especially the Shelbyville church, absorbed
its members till sometime after the year 1858, it ceased to
exist.

This was the mother church in this region of the State

*HickrQan's narrative, pp. 28, 29.

Rush Branch. 7g

and from it sprang all the early churches of Shelby county. It
served well during its period, and left behind it a numerous
and prosperous offspring.

Rush Branch was the first church gathered in what is
now Lincoln county. It was constituted about two and a half
miles from the present location of Stanford, in the year 1785.
John Bailey was its founder and its first pastor. It united in
forming South Kentucky Association, in 1787. It went into
the general union in 1801, and became a member of the South
District Association. In 1803 there was a rupture in South
District Association on account of some doctrinal errors, pro-
pagated by some of the ministers. One of the factions resumed
the name of South Kentucky Association of Separate Baptists.
Rush Branch church adhered to this division, and its subse-
quent history is not know to the author.

John Bailey was the founder and first pastor of Rush
Branch church. He was a man of superior talent and great
energy, and, for a number of years, occupied a high position,
both as a preacher ot the gospel and a legislator. He was a
member of the convention that formed the first constitution of
Kentucky, in 1792, as also of that which formed the second
constitution of the State, in 1799. He was not a politician,
however, but made preaching the great work of his life. The
distinguished Judge John Rowan regarded him the ablest pul-
pit orator in Kentucky of his generation.

John Bailey was the son of George Bailey, who was of
English extraction, and was born in Northumberland county^
Virginia, May 4, 1748. His mother's maiden name was Brad-
ley. His father died young, leaving a widow and two small
children, John and Peter. John received very little education
in his childhood, having attended a common school only a few
months. But his mother was a strong-minded Christian
woman, and carefully trained him up in the fear of the Lord.
He professed conversion, and united with a Baptist church in
his youth. He commenced exhorting at about the age of
eighteen. After preaching for a time in his native county, he
moved to Pittsylvania county. Here he gained considerable
reputation as a pulpit orator. After having twice visited the
Western country, looking about as far West as the Bear Grass
settlement, he moved to Kentucky, and settled near the present

So History of Kentiickv Baptists.

site of Stanford, in Lincoln county, in the fall of 1784. Here
he commenced preaching among the people of the new settle-
ment. The year following he gathered Rush Branch church,
and, afterwards, McCormack's and Green River churches, and
perhaps others.

Sometime after the year 1792 he moved to Logan county,
from whence he was sent as a delegate to the convention
which formed the second constitution of Kentucky, in 1799.
Soon after this he moved back to Lincoln county, where he
devoted his time to preaching. He refused to receive any
compensation for preaching. He traveled and preached very
extensively, and was said to be not only one of the ablest, but
also one of the most popular preachers in Kentucky.

About the year 1800 it began to be rumored that Mr. Bai-
ley had adopted the theory of the Restorationists. He had not
yet preached it from the pulpit. It is claimed, indeed, by his
especial friends, that he never did preach it from the pulpit at
any time. Others of his admirers claimed that he preached
the chimerical notion "in such a manner as not to offend the
most delicate ear. " However, it gained currency among his
brethren, and began to cause disturbance in some of the
churches. His great popularity in the church of which he
was a member prevented the exercise of discipline against
him.

When the South District Association met at McCormack's,
in 1803, it was known that there was an intention formed to
investigate Mr. Bailey's doctrine before that body. Mr. Bailey
determined that this should not be done. As soon, therefore,
as the association was organized he succeeded in getting the
floor. He made a speech of considerable length in his own de-
fense. Then making an impassioned appeal to the messengers
to guard against the usurpation of tyrannical power by asso-
ciations he withdrew from the body, and invited all who
adopted his views on that subject to follow him. His personal
popularity and the power of his eloquence made the people
forget or ignore his heresy, and he drew after him a majority
of the association. This caused an immediate division of that
body. A majority of the churches adhered to Mr. Bailey's
party. Each party claimed the name and prerogatives of South
District Association. The corresponding associations acknowl--

John Bailey. 8l

edged the minority, and rejected the correspondence of the ma-
jority. After this Mr. Bailey's party resumed the name of
South Kentucky Association of Separate Baptists.

In connection with Thomas J. Chilton and his son, Thomas
Chilton, and some other ministers of considerable ability, Mr.
Bailey labored with much diligence to build up the association
with which he was now connected. His moral character was
unspotted, and he labored abundantly. He retained his popu-
larity and the grateful affection of his people to the end. He
gave no prominence to his obnoxious doctrine, and the churches
among which he labored seem not to have become infected with
it to any considerable extent.

On the 3d of July, 18 16, he left the walks of men and went
to give an account of his stewardship to Him who is the right-
ful Judge of all men. Those who knew him best reckoned him
a good and great man.*

Head OF Boone's Creek church, according to Asplund,
was constituted in 1785. It was located in Fayette county,
and is supposed to have been gathered by Joseph Craig. It
united with South Kentucky Association, either at its constitu-
tion or the year following. In 1790 it contained 74 members.
This is the last account we have of it, except that it was soon
afterwards dissolved.

Joseph Craig is supposed to have been the first and only
pastor of the Separate Baptist church on the Head of Boones
creek. Mr. Craig, though a preacher of small gifts and marked
eccentricities, was a man of zeal and piety, was among the
early pioneers to the great West, and deserves to be remem-
bered by those who love the cause he aided in establishing in
the face of danger and death, in the savage-infested wilderness
of the Mississippi valley.

Joseph Craig was the seventh child, and fifth son, of Toli-
ver Craig, and a younger brother of the well-known Lewis and
Elijah Craig. He was born in Orange county, Virginia, about
the year 1747. In early life he, with all his father's family, was
converted to Christianity, and was baptized under the ministry
of Samuel Harris and Dutton Lane. He commenced exhorting

■For the facts of Mr. Bailey's life the author is indebted to bis grand-
son, Judge W. G. Bailey.

82 Histoty of Kentucky Baptists.

sinners to repent soon after his conversion. With other Bap-
tist ministers of his day, he was called on to endure hardness for
the Master's cause. At one time, he, with several other
preachers, was arrested at Guinea's Bridge church, in Spottsyl-
vania county, Virginia, by virtue of a warrant issued by a
magistrate. On his way to the magistrate's house, in custody
of an officer, "Mr. Craig, thinking it no dishonor to cheat the
divil, as he termed it, slipped off the horse and took to the
bushes. They hunted him with dogs, but Asahel like, being
light of foot, he made good his retreat."* Chasing Baptist
preachers with dogs, as our sportsmen chase toxes now, seems
tohavebeen a favorite amusement of the Episcopalian Vir^
ginians of the last century. Speaking of Joseph Craig, his bio-
grapher says: "I do not recollect, though a zealous preacher,
that his persecutors ever got him into prison. He had a method
to baffle them. He was once preaching at a place, and the
officers came after him. Stepping out at a back door he ran
into a swamp, supposing he was safe, but they took his track
with a gang of dogs. To evade the dogs, he betook himself to a
tree, from which his pursuers shook him down as if he was a
wild beast, and demanded his going with them to court. After
reasoning with them awhile he refused to go. But they forced
him on a horse, and perhaps tied his hands. On the way he
reasoned thus: Good men ought not to go to prison, and if
you will put so good a man as Jo Craig in prison, I will have
no hand in it, and threw himself off the horse, and would neither
ride nor walk; behaving perhaps as David did, before Achish,
King of Gath. — 1 Sam. xxi: lo. They let him go."f

Joseph Craig came to Kentucky at a very early date — per-
haps with his brother Lewis and his traveling church, in 1781.
He was never more than a moderate exhorter, but he maintain-
ed an unblemished reputation, and was zealous and diligent in
his calling, "No man in the bounds of our acquaintance,"
says his biographer, ' 'manifested more zeal in the cause of religion
than Joseph Craig. At times his zeal seemed intemperate, as
if the man had not common sense, and yet there was some-
thing in him more original than was found in other men."
He was unsuited to the pastoral office, and probably occu-

*Semple's His. Va. Bap., p. 156. tHis. Ten Ch's, p 281.

Joseph Craig. 83

pied but little time in that position. But he was a faithful
"helper to the truth" according to his ability. He labored in
the ministry about fifty-nine years, and, at the age of about
eighty years, went to receive his reward.

Mr. Craig avoided speculation, but was prudent and dili-
gent in his temporal business, and acquired a good property.
He raised six sons and four*daughters, and "taught them
all the laudable habit of industry. Find a child of his where
you may, he is surrounded with affluence, and is of respect-
able standing among men. Nearly all of them have also a
place in the church of Christ."*

Many anecdotes, some of which are still familiarly re-
peated, have been related of the eccentric Joseph Craig, of
which the following appear to be well authenticated. On
one occasion when pack-saddles were in much demand for
conveying goods along the narrow traces through the wilder-
ness, on pack-horses, Mr. Craig was preaching to a congre-
gation assembled in the woods, when casting his eyes up-
ward he said: "Brethren, there is a fork that would make
a good pack-saddle, " and then continued his discourse with-
out making a pause. Once, after crossing a stream in a
ferry-boat, and offering to pay the ferryman, the man of the oar
said, "I will charge you nothing but to pray for me. " Mr. Craig
invited him ashore. "Not now," said the ferryman, "I am
busy — pray for me at some other time." "No," replied Mr.
Craig, "I will not go away indebted to you." The ferryman
yielded, and Mr. Craig offered up a fervent prayer for the sal-
vation of his soul.

After Mr. Craig had been trying to preach about a score
of years his brother Lewis, fearing that he would only injure
the holy cause he was advocating, attempted to dissuade him
from making any further effort to preach, saying to him: "You
have been trying to preach twenty years, and I have never
known of your being instrumental in the conversion of but one
person." "Thank God," said Mr. Craig, "if Christ has
saved one soul by me, in twenty years, I am ready to labor
twenty more for the salvation of another." Being called to
see a sick niece, after offering a fervent prayer for her recovery,

History of Ten Churches, p. 282.

84 History of Kentucky Baptists.

he took her by the hand and said: Now, Hannah, don't die.
You have a good husband and many fine children, some of
them yet to raise. If you die now it will be the meanest thing
you ever did in your life." When Mrs. Graves recovered she
asked her uncle what he meant. "Well," said he, "I was
afraid you would become willing to die, and I feared if you did
the Lord would take you away, %nd I did not want you to die
and leave your husband and children."

CHAPTER VIII.

GREAT CROSSING AND TAXES CREEK CHURCHES.

Great Crossing Church was the third organization of the
kind on the north side of Kentucky river. It was located in
what is now Scott county, near the present site of Georgetown.
Colonel Robert Johnson, who had moved from Bryan's Station,
in the Spring of 1784, was probably the chief mover in procur-
ing the organization of a church at this point. There, were at
this time, several active preachers living north of the Kentucky
river, and it is probable that different ones preached in Colonel
Johnson's fort, before the church was organized : so that the
gathering of this body can not be attributed to any one preach-
er. We may be sure, however, that Lewis Craig, John Taylor
and William Hickman were always at the front.

Great Crossing church was constituted. May 28, 1785, by
Lewis Craig and John Taylor. The following persons went
into the constitution : Wm. Cave, James Suggett, Sr. , Robert
Johnson, Thomas Ficklin, John Suggett, Julius Gibbs, Robert
Bradley, Bartlett Collins, Jemima Johnson, Susannah Cave,
Sarah Shipp, Katy Herndon, Jane Herndon, Hannah Bradley,
Betsy Leeman and Betsy Collins. The next year after this
church was constituted, Elijah Craig came from Virginia, and
settled on the ground now occupied by Georgetown. He was
immediately called to the partoral care of Great Crossing church.
This position he occupied for a period of about five years, when
a difficulty arose in the church, which resulted in his exclusion.
The church was divided in this affair, which grew out of a con-
tention between Mr. Craig and Joseph Redding, a very popu-
lar preacher, who had recently come from South Carolina, and
settled near Great Crossing. After causing much disturbance
in that and the surrounding churches, the difficulty was finally
adjusted. Mr. Craig was restored, and entered into the con-

[85]

86 History of Kentucky Baptists.

stitution of a new church, then called McConnel's Run, but
since known as Stamping Ground.

In 1793, Joseph Redding was chosen pastor ot Great Cross-
ing church, and continued in that office till 18 10. During this
period the church had general prosperity, though it had some
seasons of coldness. During the great Revival of 1800 — 3 Mr.
Redding baptized,, for the membership of this church, 361
converts,

In 1 8 10 James Suggett became pastor of the church. The
church continued to prosper under his ministry, about fifteen
years, during which it enjoyed several precious revivals. Jacob
Creath succeded James Suggett, but preached for the church
only one year, when he was succeded by Silas M. Noel.

Mr. Noel took charge of the church the first Saturday in
January, 1827. There were twenty-seven additions to the
church by experience and baptism, that year. During the year
1 828, a very remarkable revival occurred, under the preaching
of the pastor, Ryland T. Dillard, and others. During the year
Mr. Noel baptized for the fellowship of this church, 359 mem-
bers. Among them were seventeen Indians, students in the
Choctaw Academy at Blue Spring. After this revival, the
church numbered 588 members. From this time to the pre-
sent, it has had many pastors, and has enjoyed a good degree
of prosperity. It has been served by many able ministers,
among whom maybe named John L. Waller, John Bryce, Wm.
F. Broadus, James D. Black, Howard Malcom, Duncan R.
Campbell, and Basil Manley, Jr.

Great Crossing has been a leading church in Elkhorn As-
sociation from the constitution of that old fraternity to the pre-
sent. It has, since the disturbance between Craig and Redding
in its early years, had fewer troubles from factions, than most
of the old mother churches. During the stormy period that
gave birth to Campbellism, out of a membership of nearly 600,
it only lost sixteen by that turbulent faction. Its numerous
daughters now cluster around it, and it is not so strong as in
the days of yore.*

"•••For the facts in the history of this ancient fraternity, the author is in-
debted to Professor J. N. Bradley's excellent "History of Great Crossing
Church."

Great Crossing and Taics Creek ehurehes. 87

Elijah Craig was the first pastor of the "Old Crossing"
church, and, while he was not as useful to the cause of Christ
in Kentucky as many others of the pioneers, he deserves to be
remembered for his eminent services among the early Baptists
of Virginia. He labored and suffered much amid the fiery per-
secution that tried men's souls in the old mother State, and few
preachers in the Old Dominion were more laborious and useful
than he,

Elijah Craig was the son of Toliver Craig, and a brother of the
famous Lewis and the eccentric Joseph Craig. He was born in
Orange county, Virginia, about the year 1743, was raised up
in his native county, and like his brothers, received but a limited
education. He was awakened to a knowledge of his lost con-
dition, under the preaching of the renowned David Thomas,
in the year 1764. The next year, he and others were encour-
aged, by Samuel Harris, to hold meetings in his neighborhood,
for the encouragement of the young converts, and their mutual
edification. Elijah Craig's tobacco barn was their meeting
house. Here Mr, Craig began his ministry, as did several
other young men, who afterwards became valuable preachers.
As has been related elsewhere, Elijah Craig traveled into North
Carolina to get James Read to come and baptize the young
converts, himself being one of them. Mr. Read returned with
him, and baptized as many as were approved for that ordinance.
Elijah Craig was among those baptized : this was in the year
1766, and a year after Mr. Craig began his ministry, He now
devoted himself to preaching with great zeal. He was ordain-
ed, in May, 1771, at which time he became the pastor of Blue
Run church. Some time after this, the sheriff came to where
he was plowing, arrested him, and carried him before a magis-
trate, on the charge of having preached the gospel contrary to
law. He was committed to jail, where he was fed on rye bread
and water. He preached to the people through the grates dur-
ing his imprisonment. It was during the trial of Mr. Craig,
that a certain lawyer, advising the Court to release him, said in
substance : "The Baptists are like abed of camomile ; the more
they are trodden the more they spread." This proved true;
their preaching through prison grates enkindled their own en-
thusiasm, and produced a greater effect on the people than if
the preachers had been at liberty. After remaining in Culpeper

88 History of Kentucky Baptists.

jail one month, Mr. Craig was released. After this he was ho-
nored with a term in Orange county jail, for a similar breach of
the law. His constant labor in the ministry, and his close ap-
plication to the study of the Bible, in a few years, developed
the tobacco-barn exhorter into one of the most popular and in-
fluential preachers in Virginia.

During the fierce and long continued struggle for religious
liberty, Mr. Craig was frequently sent by the General Associ-
ation, and General Committee of the Virginia Baptists, as their
delegate to the Legislature, to aid in forwarding that object.

Another, and perhaps the greatest evidence of his popula-
rity, was evinced in electing him to a singular and exalted office,
among modern Baptists. In the year 1774, the question was
sprung in the General Association of Virginia Baptists, as to
whether all the offices mentioned in Ephesians4: 11; were
still in use in the churches of Christ. After a long and heated
debate, the question was decided in the affirmative, and the As-
sociation proceeded at once to elect and consecrate two Apostles
for the north side of James river ; the lot fell on John Waller
and Elijah Graig. Samuel Harris was appointed an Apostle for.
the south side of James river. Tiiese Apostles exercised no
real authority, and their office was about equivalent to that of
an Evangelist, appointed by our modern General Associations.
It had however a pretentious name, and found so little favor
among the churches, that it was discontinued at the end of one
year's experience. These three men were the only Baptist
Apostles who have lived since the death of the original twelve.
Elijah Craig continued a career of eminent usefulness till 1786,
when he removed to Kentucky. This move was unfortunate,
both for the cause of Christ and himself. He was an enterpris-
ing business man. The new country offered excellent facilities
for profitable speculation. The temptation was too strong.
He was soon overwhelmed in worldly business. He bought
one thousand acres of land, and laid off a town on it, at first
called Lebanon, but afterwards, Georgetown. The speculation
succeeded. He erected a saw and grist mill, then the first full-
ing mill, the first rope works, and the first paper mill in Ken-
tucky. It seems that he had no intention to abandon the min-
istry, but vainly imagined tnat he could serve God and mammon
both. He became irritable, and indulged a spirit of fault find-

Great Crossing and Tates Creek cJiurcJi. 89

ing. He wrote two pamphlets, one to prove that a settled pastor
of a church is not entitled to any compensation for his services
in that capacity. The other was titled "A Portrait of Jacob
Creath." They were both written in a bad spirit, and the latter
is said to have been exceedingly bitter. This not only involved
him in much trouble, but threw the whole of Elkhorn Associa-
tion into confusion, and resulted in much harm to the cause of
Christ. But it would be unprofitable to follow him through
his varied and annoying conflicts. He continued to preach
till near the time of his departure. He was accused of no im-
morality except his petulant fault finding ; and it is confidently
believed that he was a child of God, and a sincere man ; but he
allowed satan to take advantage of the weakness of the flesh,
and do him much harm. After saying he was considered
the greatest preacher of the three brothers, John Taylor pro-
ceeds to speak of him as follows :

"In a very large association, in Virginia, Elijah Craig was
among the most popular, for a number of years. His preach-
ing was of the most solemn style, his appearance, as a man who
had just come from the dead, of a delicate habit, a thin visage,
large eyes and mouth, of great readiness of speech, the sweet
melody of his voice, both in preaching and singing, bore all
down before it ; and when his voice was extended, it was like
the loud sound of a sweet trumpet. The great favor of his
preaching, commonly brought many tears from the hearers,
and many, no doubt, were turned to the Lord by his preaching.
He was several times a prisoner of the Lord for preaching.
He came to Kentucky later than his brothers. His turn for
speculation did harm every way. He was not as great a peace-
maker in the church as his brother Lewis, and that brought
trouble on him. But from all his troubles he was relieved by
death, when perhaps he did not much exceed sixty years of age,
after serving in the ministry, say forty years."*

Joseph Redding was the second pastor of Great Crossing
church. He came to Kentucky in the prime of life. An orator
of no mean ability, possessing great force of character, and in-
spired with a zeal that never flagged, "he at once," it has been
said, "became the most popular preacher in Kentucky."!

*Hi8tory of Ten churches.
tHistory of Great Crossing church.

7

go History of Kentucky Baptists.

Joseph Redding was born in Germantown, Fauquier county,
Virginia, about the year i750. His father was of Welsh extrac-
tion, and his mother a native of Germany. His parents both
died when he was young, and left seven children to be raised
by their uncle, William Redding. This uncle being poor, could
afford them but little opportunity to obtain an education
When Joseph arrived at manhood, he could barely read a little
"by spelling the words as he went." He could also write
some. He was raised an Episcopalian, and was intensely
bigoted. At the age of about eighteen years, he married Anna
Weakly, "a prudent, sensible and very industrious woman."
Although so young, he weighed about two hundred pounds,
and was ready and willing to defend his religion with his fist.
Not far from the time of Mr. Redding's marriage, the Baptists,
then derisively called Newlights, began to preach in Fauquier.
Mr. Redding held them in great contempt, and would by no
means go to one of their meetings. "But God had marked the
young man for his own," and found means to reach his heart,
in an unexpected way. Mr. Redding lived on a public road.
On a stormy night, about the time of which we speak, a young
wagoner, named Joseph Baker, obtained leave to stay over
night at Mr. Redding's- As the young man started out after
supper to look after his team, he was heard to groan. Isaac
Redding, an older brother of Joseph, remarked that the young
•wagoner was a Baptist, and that he intended to confute him
when he came in. As Isaac was regarded the better scholar
of the two, it was arranged that he should conduct the argu-
ment, and, as Joseph was much the larger man, he was to do
the fighting, if this became necessary. Wholly unconscious
of the arrangement, Baker came in, and Isaac began the assault.
Baker meekly responded, and the argument continued to a late
hour. Isaac was so much worsted in the argument, that Joseph
became irritated, and, to avoid insulting his guest, went to bed.
Isaac and Baker continued the argument till the former was
silenced, and began to weep and tremble ; for the spirit of the
Lord found way to his heart. The disputants went to bed, but
Isaac could not sleep, for the pungency of his conviction. Jo-
seph's anger was so hot that he could not sleep, and he resolved
to whip his brother Isaac, in the morning, for not defending his
religion better. When the brothers got up in the morning, the

Great Crossing and Tates Creek cJnurhes. 9 1

wagoner was gone on his way, and Joseph only assaulted his
brother with bitter words, to which the latter gave no response,
but continued to weep and tremble. That day the brothers,
went to a log-rolling. Joseph resolved to have some fun at his
brother's expense. He soon told the workmen that a Newlight
wagoner had converted Isaac last night. The men became hi-
larious, and presently three or four of them, of which Joseph
was one, seized Isaac, carried him to a charred log, and black-
ed his face. Isaac made no resistance, but the tears rolled
down his blackened cheeks, and he trembled in all his joints,
like Belshazar. The men were struck with awe, and one of
them cried out in alarm. Joseph was pierced to the heart and
became alarmed about his soul.

Isaac Redding was soon converted, and at once began to
preach. He was eminently a good man. His zeal for the sal-
vation of men never seemed to abate. So watchful was he for
the interest of his church, that he seemed to be able to antici-
pate any revival of religion, with almost unerring certainty.
"He came the nearest to possessing the spirit of prophecy, "
says John Taylor, "of any man I ever was acquainted with."
He was well versed in the scriptures, and was wise in council ;
but his capacity for communicating was poor, and he probably
never was ordained. He came very early to Kentucky, and
aided in building up the first churches. He died a member of
Old Clear Creek church in Woodford county, about the year
1805.

Joseph Redding, after the frolic of blacking his brother's
face, became so alarmed about his soul, that he sent for William
Marshall to come and preach at his house. He was soon after-
ward converted, and was baptized by Mr. Marshall. This was
in the year 17? I. He was then twenty-one years old, and had
a wife and two children. He at once began to preach with
flaming zeal. He and his brother Isaac labored together among
their neighbors. The effect was wonderful. The surrounding
country was soon ablaze with religious enthusiam. "How
marvelous are the works of God's grace," says John Taylor.'
"A sigh or a groan from a poor illiterate wagoner produces
this dispute with the Reddings, which resulted in their conver-
sion, and, within six months time under their ministry, the

p2. Histoiy of Kentucky Baptists.

neighborhood is aUve with zealous saints. "'■' It was of this time
that the seh'-righteous John Taylor said , "under the preaching
of the Reddings, the poor rags of my own righteousness took
fire and soon burned me to death." Mr. Taylor was soon con-
verted, and became a co-laborer with the Reddings. Of Joseph
Redding, Mr. Taylor says: "His gifts at that time were small,
but his soul was in the work. He had the spirit of preaching,
and would be warning or persuading sinners, in his sleep. Per-
haps no man exceeded him in zeal, both in making and filling
appointments. He considered an appointment to preach too
sacred a thing to neglect. I will give an instance or two. V,'Ith
myself, he had a meeting appointed, about fifteen miles from his
house, I went to his house the over night for an early start.
He lived in the woods, and had neither stable nor pasture. Of
course we belled our horses and turned them in the woods.
The night proved rainy and the next morning very wet. We
searched for our horses till eight or nine o'clock, and failed to
find them. We did not hesitate a moment to go on foot, a
rough mountainous road, then raining. And a most heavy day
of rain it proved. We had to travel in a half run to reach the
place, and met not more than twenty people. At another time
we had appointments for a week or ten days. I got to his house
the over night. The first meeting was twenty miles distant.
The weather was hot. We did not hesitate to go on foot. We
set off at sunrise, and got to meeting in time. And a blessed
meeting we had ; for the Lord seemed to much bless the peo-
ple. The next day we traveled on foot, over mountainous
ground, thirty-eight miles, before and after meeting, and both
of us preached to the people. After this our stages were
shorter. The whole tour was about a hundred and fifty miles,
about the head waters of the Potomac river. I give these inst-
ances of zeal as a sample of Mr. Redding's whole life in the
ministry, which, from beginning to end, was upwards of forty
years, "f

In 1772, only about nine months after he began to preach,
Mr. Redding moved to South Carolina, a distance of five or six
hundred miles. While there he became associated with aTun-

*Iu substance.

tJohn Taylor's Life of Joseph Redding, abridged.

Great Cfossing and Tatcs Creek cimrches. 93

ker preacher of the name of David Martin, a man of consider-
able talent. Under Martin's [influence, he became tinctured
with Arminianism. Not being satisfied with the religious
society of South Carolina, he returned to Virginia the following
Spring. With his Arminian views, he soon encountered his
pastor, William Marshall, who was an extreme predestinarian.
The dispute became unpleasant, and Mr. Redding moved to
Hampshire county, which was then the frontier settlement of
Virginia. He was the only preacher in this county. But he
strove to spread the gospel all over his vast field. While the
revolutionary war was raging, and destroying some of the
churches in the older settlements, he built up a number of
flourishing new ones on the frontier.

Up to the time of his removal to Hampshire county, he
had associated his ministry with that of any preacher he hap-
pened to fall in with, and had thought but little about the differ-
ences of doctrines. But now, perhaps for the first time, he fel]
in wuth the Methodists. Some of them were skillful in dispute.
Mr. Redding, who had naturally a strong, discriminating mind,
discovered in their teachings and practices, what appeared to
him great inconsistency. He then thought of his own incon-
sistency in laboring with them, in building up these errors.
He now became a close student of the Bible, studying sys-
tematic theology from its sacred pages. His progress was rapid,
notwithstanding his many disadvantages. He soon became a
systematic preacher, and ultimately an able theologian.

In the Fall of 1779, with a company of emigrants, princi-
pally members of the churches he had built up, he started to move
to Kentucky. The company took a boat at Redstone. They
had not proceeded far before they wrecked their boat. One of
the company cried out ; "Mr. Redding, what shall we do ?" He
replied, "Throw me overboard," by which he meant to inti-
mate that he had erred in leaving his field of labor, to go to a
new country. The company had to remain till Springs when
they induced Mr. Redding to continue the journey with them.
They arrived at Bear Grass, in March or April, 1780, after
remaining out during the hardest winter that had ever been
known in the climate. The Indians were unusually troublesome
at this time. The people at Bear Grass were all shut up in the
forts. Mrs. Redding was probably the first preacher's wife that

9^ History of Kentucky Baptists. •

pressed the soil of Kentucky with her feet. But she did not
long grace the new country. She buried one of her children at
Bear Grass, and set out with the rest of her family to return
through the great mountain wilderness, to the home they had
left the Fall before. In June the broken family entered the
same house they had vacated the preceding Autumn. Mr.
Redding could find.no opportunity to preach in Kentucky, at
this time, on account of the fierceness of the Indian war. For
this reason he hurried back to his former field of labor. "Hamp-
shire county was probably a hundred miles square, and Mr.
Redding the only Baptist preacher in it. There were many
Methodists, against whose doctrines he was now a mighty war-
rior." He was pastor of four or five churches, and mission-
ary for the whole region of destitution around him. He con.
tinued to occupy this field, with his usual zeal and diligence,
about four years, when again, in the Spring of 1784, he moved
to South Carolina. Having become well established in the
doctrines of grace, thanks to the Arminian Methodists, he was
cordially received by the South Carolina Baptists, and at once
entered upon a course of great usefulness. He was one of the
several preachers who supplied the pulpit of the Charleston
church, till Mr. Furman became its pastor. Here his useful-
ness continued, till 1789, when once more he set out for thg
West, He arrived in Kentucky in October of that year, just in
time to attend the sitting of Elkhorn Association. "He was
appointed to preach on Sunday, with others," says an eye-
witness, "and as a new broom sweeps clean. Redding swept all
before him. Gano himself was not his equal." Whether
Redding became a little puffed up by the extravagant laudations
of the people, or whether the manifest preference for his
preaching excited some jealousy in the other preachers, it is
evident that there was not the most cordial harmony existing
between him and his colaborers in the ministry, for a consider-
able length of time. Disregarding this, he entered the ample
field of labor with the same indefatigable zeal and energy that
had characterized his whole ministry, and met with the same
success that had followed his labors elsewhere. He was im.
mensely popular with the churches. The unfortunate difficulty
between him and Elijah Craig has already been referred to.
After this was adjusted. Redding became pastor of Great Cros-

The Johnsons. 95

sing church, in 1793. Here he preached with abundant suc-
cess, until April, 1810, when he resigned and was succeeded by
James Suggett, whom he had baptized, and who had married
his daughter.

On resigning the care of Great Crossing church he took
charge of Dry Run, in the same county. Here he continued
to labor the remainder of his earthly life. He took an active
part in the formation of Licking Association, of which Dry Run
church became a constituent member. He continued to labor
incessantly, till a third stroke of paralysis terminated his earthly
course. He passed away from earth in 181 5, aged about 65,
years.

"Joseph Redding," says John Taylor, "was a prodigy
among men." He was self-raised, self-educated, and self-reli-
ant. Although not unsocial, he seemed not to need the sym-
pathy or advice of his race. He planned and executed for him-
self, as if he alone was responsible for every care with which he
was connected. He formed and advanced his own opinions as if
they were incontrovertible. From the hour of his conversion
he consecrated his life to one object, and, without regard to the
surrounding circumstances, steadily pursued it to the end.
His work done, he went to give an account to Him, in whose
service he had spent his life with a single heart.

The Johnsons deserve to be remembered in connection
with Great Crossing church. Colonel Robert Johnson emi-
grated to Kentucky at a very early period. For a time he
lived at Bryants Station, but in the spring of 1784, he moved on
his farm near the Great Crossing. Here he went into the con-
stitution of Great Crossing church, of which he remained a
member till his death.

He was an active church member, and was prominent in
the affairs of the State, both in its legislature and in its wars
with the Indians. James Johnson was a son of Colonel Rob-
ert Johnson, and came with his father to Kentucky in early
childhood. He united with the church, September i, 1800, and
was baptized by Joseph Redding. He was clerk of the church
about twenty-five years. He served as lieutenant colonel, in the
British war of 18 12, and was in the battle of the Thames. He
was elected to Congress, in 1825, and died while serving in
that body, in December, 1826.

g6 History of Kentucky Baptists.

John T. Johnson, another son of Colonel Robert Johnson,
joined the same church, in 1825, and served as its clerk two
years, when he was carried off with the faction led by Alexan-
der Campbell. He was licensed to exercise his gift, in Great
Crossing church, but was not ordained. He served a term in
Congress, and became a prominent preacher among the Camp-
bellites. He died December 17, 1856.

Richard M. Johnson, another son of Colonel Robert
Johnson, was born in Kentucky, in 1781. He was one of the
most distinguished citizens, not only of Kentucky, but of the
United States, of his generation. He was a colonel in the war
of 1812, was a member, at different times, of both houses of
Congress, and was Vice-President of the United States during
Martin VanBuren's first Administration. He died a member
of a Baptist church, in I850.

William Johnson, another son of Colonel Robert John-
son, was born in Orange county, Virginia, in 1778, and came
with his parents to Kentucky, in 1781. He served as a major
under General Harrison in the last British war. He died at
his home in Scott county, in i8i4, leaving two sons, George
W. and Madison C. The former was Governor of Kentucky
under the Confederate government, and fell in the battle of Shi-
loh. The latter is a distinguished lawyer and banker.

Tates Creek church of Regular Baptists was located in
Madison county, between Boonesboro' and the present town of
Richmond. It was probably gathered by John Tanner, and
was constituted in the year 1785.* It was a small body, at
the beginning, and was of so slow a growth that, in 1790, it
contained only thirty-nine members, while the Separate Baptist
church of the same name, and in the same neighborhood, con-
tained a membership of two hundred and ten. It was one of
the six churches that formed Elkhorn Association, the same
year in which it was constituted. In 18 ii, it embraced a mem-
bership of only forty-seven. But small as its membership was
it split in two, and the smaller faction, containing only nine
members, was acknowledged by Licking Association, of which
it became a member. It is probable that both of these factions
were dissolved.

* Some say two years earlier.

John Tanner. g^

John Tanner was early a member of Tates Creek church
of Regular Baptists, and was probably its founder and first pas-
tor. Of the time and place of his birth, we have no certain
knowledge. The earliest account we have of him is that, in
1773, he raised up a small church in Rocky Swamp, in Halifax
county, North Carolina. He was soon after this pastor of a
church of Separate Baptists, in Edgecomb county, of the sam^
State. Here he was engaged in a laudable enterprise, of which
a brief account may be interesting to the reader.

As early as 1695, and a number of years before we have
any direct historical account of any Baptists in Virginia, there
were many individual Baptists, scattered along the eastern coast
of North Carolina, supposed to have been driven out of Virginia
by the intolerant ecclesiastical laws of that colony. They were
General Baptists, and very ignorant of the true nature ot Chris-
tianity. They had something of the form of godliness, but
knew little of its power. By the year 1752, sixteen churches
had been gathered, which met annually in "a yearly meeting. "
About this time, they were visited by John Gano, and, a year
afterwards, by Benjamin Miller and Peter Vanhorn,* from
Philadelphia Association. These eminent ministers found them
in a deplorable condition. They preached among them. Many
of them confessed that they knew nothing about experimental
religion. They " openly confessed they were baptized before
they believed, and some of them said they did it in hope of
getting to heaven by it. Some of their ministej's confessed that
they had endeavored to preach, and administer the ordinance
of baptism to others, after they were baptized, before they
were converted themselves ; and so zealous were they for bap-
tism (as some of them expected salvation by it) that one of
their preachers confessed, if he could get any willing to be bap-
tized, and it was in the night, that he would baptize them by
fire-light, for fear they should get out of the notion of it before
the next morning, "f Many of these people, however, could
give a good account of their conversion before their baptism ;
and some of their preachers were pious, evangelical men. Of
these, the missionaries formed Regular Baptist churches. Such
as had been converted after baptism, were required to be re-

* Benedict, Vol. 2, p. 99.

tBurkitt and Read's His. Kehukee Asso., pp. 49, 47.

98 History of Kentucky Baptists.

baptized. Some ot them dissented, and were refused member-
ship in' the new churches. After this renovation, there were
three or four churches, and as many preachers, that refused to
submit to the reformation, and remained on their old grounds.
Their doctrine and practice seem to have been substantially the
same that are now held by the Campbellites. In a few years
they became extinct.

The new churches, formed by the missionaries, on the doc-
trines of the Philadelphia Association, united with four other
churches, one of which, at least, was under the pastoral care ot
John Tanner, and formed the present Kehukee Association of
United Baptists. At the time of this union, 1777, the associa-
tion contained ten churches, with an aggregate membership of
1,590.* Mr. Tanner traveled and preached extensively, not
only in the bounds of this association, but also in Virginia.
He endured much persecution, and at one time came very near
losing his life for his faithfulness in the gospel of Christ. Elder
Lemuel Burkitt, who was present when the surgeon dressed
Mr. Tanner's wound, relates the circumstance as follows :

"A certain woman by the name of Dawson, in the town
of Windsor, N. C, had reason to hope her soul was converted,
saw baptism to be a duty, and expressed a great desire to join
the church at Cashie, under the care of Elder Dargan. Her
husband who was violently opposed to it, and a great persecu-
tor, had threatened that, if any man baptized his wife, he would
shoot him. Accordingly, the baptism was deferred for some
considerable time. At length, Elder Tanner was present at
Elder Dargan's meeting, and Mrs. Dawson applied to the
church for baptism, expressing her desire to comply with her
duty. She related her experience, and was received ; and, as
Elder Dargan was an infirm man, he generally, when other
ministers were present, would apply to them to administer the
ordinance in his stead. He therefore requested Elder Tanner
to perform the duty of baptism at this time. Whether Elder
Tanner was apprised of Dawson's threatening or not, or whether
he thought it his duty to obey God rather than man, we are
not able to say. But so it was, he baptized Sister Dawson.
And, in June following, which was in the year 1777, Elder

* lb. p. 51.

John Tanner. pp

Tanner was expected to preach at Sandy Run meeting house,
and Dawson, hearing of the appointment, came up from Wind-
sor to Norfleet's ferry, on Roanoke, and lay in wait near the
banks of the river. When Elder Tanner, in company with
Elder Dargan, ascended the bank from the ferry landing,
Dawson, being a few yards from him, shot him with a large
horseman's pistol, and seventeen shot went into his thigh, one
of which was a large buckshot that went through his thigh. In
this wounded condition, Elder Tanner was carried to the house
of Mr. Elisha Williams, in Scotland Neck, where he lay some
weeks, and his life was despaired of But, through the good-
ness of God, he recovered."*

Besides the rude persecutions Mr. Tanner endured in North
Carolina he took his turn in a Virginia jail, with his co-laborers.
Mr. Semple says: "In Chesterfield jail seven preachers were
confined for preaching, viz : William Webber, Joseph Anthony,
Augustine Eastin, John Weatherford, JoJm Tanner, Jeremiah
Walker and David Tinsley. Some were whipped by individ-
uals, and several were fined, "f Speaking of the same circum-
stances, Burkitt and Read say: "The people were so desirous
fer hear preaching that they would attend at the prison, and
^^tbe ministers would preach to them through the grates. In
ofder to prevent their hearing, Colonel Cary had a brick wall
J erected ten or twelve feet high before the prison, and the top
^ thereof fixt with glass, set in mortar to prevent the people from
'"^sitting on the top of the wall to hear the word. "|

Previous to the year 1785, Mr. Tanner moved to Ken-
tucky, and, in that year, was a member, and we have suppos-
ed, the founder and pastor, of Tates Creek church, in Madi-
son county. Not long after this he was the preacher of
Boone's Creek church (now Athens) in Fayette county. Like
William Marshall, Mr. Tanner entered deeply into the investi-
gation of God's eternal decrees, and growing morose in his
temper, he seemed to arrive at the conclusion that none were
converted, unless they were "sound on the decrees," from
his standpoint. About the year 1786, or the year following,

* Burkitt and Read's His. Kehukee Asso., pp. 59, 60.

t His. Va. Bap., p. 207.

J History Kehukee Asso. p. 269

lOO Histojy of Kent7icky Baptists.

there was a general revival among the young churches in Ken-
tucky. Indeed, this work began as early as the winter and
spring of 1785, and continued some three years. During the
same period, there was a glorious work of grace spreading ex-
tensively over the land in Virginia and North Carolina. Some-
time during this precious season, William Hickman was with
Mr. Tanner at Boones Creek. About twenty persons were ap-
proved for baptism in one day. Such a work had not been
seen before, in Kentucky. It was a time of great rejoicing.
The news had just reached Kentucky, that a similar work was
in progress among the churches in Virginia and North Car-
olina. Mr. Tanner preached, but otherwise, and perhaps in
his preaching also, he endeavored to discourage the revival,
saying he feared it v/as "the work of the devil." He refused
to examine the candidates for baptism before the church, and
when they were received, he refused to baptize them* How-
ever, it is probable that he would not have absolutely nefused
these offices if there had been no other minister present to dis-
charge them. How far will even good men be led astray,
when they turn av/ay from the simplicity of the gospel, to
weary themselves and their hearers with vain attempts to dis-
cover, and unfold, the secret mysteries of God's eternal de-
crees?

About the year 1795, Mr. Tanner moved to Woodford
county, and settled in the neighborhood of Clear Creek
church. By this time, he had come to the conclusion that all
the existing churches in Kentucky were too corrupt for a chris-
tian to live in. He soon induced his aged father-in-law. Elder
James Rucker, to adopt his opinion. Elder John Penny had
recently moved from Virginia, and settled on Salt river. He
was induced to enter into Mr. Tanner's scheme. They found
a few Baptists in Mr. Penny's neighborhood, suited to their
purpose, and they constituted "the Reformed Baptist church
on Salt River," of ten members, three of whom were ordained
preachers. Their plan was to receive members only by ex-
perience, and these must be of known good character. None
were received by letter from other churches. Their intention
was to have a very pure church. As Mr. Penny lived among

\

*Hickman's Narrative pp. 23, 24.

John Tanner. lOI

them, he was chosen pastor. The fact soon developed itself
that human nature was the same in the "Baptist Reform"
church, that it was in Clear Creek church. The members of
this "pure body" soon fell into contentions among themselves.
Mr. Penny called helps and constituted the present Salt River
church, on the old plan. Mr. Rucker returned to Clear Creek
and shortly afterwards moved to the lower end of the state.
The "Baptist Reform church" was dissolved in two years after
it was constituted. Mr. Tanner soon moved to Shelby
county, * from whence, after a brief period, he emigrated to
Missouri, and settled near New Madrid. From this settle-
ment most of the people were frightened away by a series of
violent earthquakes which occurred in i8li. Mr. Tanner mov-
ed to the neighborhood of Cape Gerrardeau, where he died, in
1812.

♦History ten ch's pp. 80, 81.

CHAPTER IX.

REGULAR AND SEPARATE BAPTISTS TWO ASSOCIATIONS FORMED.

We have now followed the Baptists in their labors in Ken-
tucky, during a period of ten years. We may make a brief
pause, look over the field, and see what has been done. The
first settlement was made at Boonesboro in the summer of 1775-
As far as we can learn, all the first families in this settlement
were of Baptist persuasion. The Boones, Galloways and
Frenches were known to have been Baptists. The first mar-
riage ceremony was performed, August 7, 1776, between Sam-
uel Henderson and Betsy Calloway, by Squire Boone, (a young-
er brother of Daniel) who was a Baptist preacher. * In the
spring of 1776, Thomas Tinsley and Wm. Hickman preached
at Harrodsburg ; in 1779, John Taylor visited the infant settle-
ments ; the following spring, Joseph Redding conducted a col-
ony, principally of Baptists, to the present site of Louisville,
and, during the two years last named. Baptist ministers began
to settle with their families, in the new country. In 1781,
three Regular Baptist churches were organized. At the close
of the year, 1785, there had been constituted in Kentucky,
eighteen churches — eleven of Regular Baptists, and seven of
Separate Baptists. There were in the new country, at the
same period, at least nineteen Regular Baptist preachers, viz:
Squire Boone, Joseph Barnett, James Garrard, John Whitaker,
Augustine Eastin, Wm. Taylor, Wm. Marshall, John Tanner,
George Stokes Smith, William Edmund Waller, Richard Cave,
John Taylor, John Dupuy, Lewis Craig, Elijah Craig, Wm,
Hickman, Wm. Wood, John Price and James Rucker, There
were also seven Separate Baptist preachers, viz. : Benjamin
Lynn, James Skaggs, James Smith, John Bailey, Joseph Bled-
soe, Joseph Craig and Robert Elkin.

s^Collins His., Vol. I, p. 511.

[102]

Regular and Separate Baptists. 103

These churches and preachers occupied the whole of the
country then settled. Wherever there was a settlement
formed, some of these valiant soldiers of Christ hastened to oc-
cupy it in the name of the Master. If we would appreciate the
true character of these noble men of God, we must not forget
the circumstances that surrounded them. With a single excep-
tion, they were poor men, and most of them had "large and
growing families." They were compelled to live in small, rude
cabins and wear coarse, rough clothing. To procure a supply of
coarse food for their families, required much care and labor.
Besides this, perpetual danger beset them and their families.
The wily, vindictive savages attacked them when they were
asleep, and spared neither age nor sex. They lurked in am-
bush along every trace the preachers had to travel over. They
drove off their stock and wasted their growing crops. The}-
burned their buildings, and slaughtered and scalped their wives
and children, or carried them away into captivity. There was
no hour in the year, day or night, when these hardy settlers
could feel secure from attack by the relentless foe. Yet their
zeal for the glory of God and the salvation of men was such as
to make them despise every toil, and dare every danger, not
■even counting their lives dear, if they might finish their course
with joy.

Most of the pioneer preachers lived and labored till the
land was well peopled and subdued ; when the savages had re-
tired far towards the setting sun, the broad, dark forests had
given place to green, fruitful fields, and their sons and daugh-
ters had entered comfortable homes of their own ; when the
people of God met to worship in commodious houses, God had
raised up strong young men to lead his people in right ways,
and point the rising generation to the cross of Christ, and green,
flowery church yards waited to receive the worn out bodies of
the faithful old veterans of the Cross. But we are anticipating
the day of peace and rest. They still had the harness on, at
the time of which we write, and most of them had yet many
years of toil and danger before them.

The year 1785, was one of great interest, and much activity
among the Baptists of Kentucky. Hitherto each little church
had stood isolated from its sisters. No organization existed
.through which the churches could work together in harmony.

I04 Histojy of Kentucky Baptists.

But under the influence of the first revival that occurred in the
country, they began to feel the need of a bond of general union.
Early in that year, the brethren began to discuss the propriety
of forming an association.* But a grievous obstacle presented
itself. Some of the churches were Regular, and others Sepatate
Baptists : They were all essentially Baptists, and their differen-
ces were comparatively trifling. But they were sufficient to
prevent cordial fellowship; and, as these differences were the cause
of the first general confusion among the Baptists of Kentucky,
it will be appropriate to give a brief account of their origin.

Congregationalism was the established religion of all the
colonies in New England, except Rhode Island, and conformi-
ty to the established religion was enforced by the civil law.
To worship God publicly, in any way, except according to the
rules and regulai"ions of the Congregational churches, was so
great a crime in the eye of the law that it was punished by fines,
imprisonment, whipping, and banishment. The Baptists had to
endure all these penalities, in New England, during a period of
about one hundred and seventy-five years.

In early days, in New England, the Congregationalists re-
quired candidates, for membership in their churches to relate an
experience of grace, as Baptists do now. After a while, they
allowed applicants to relate their experiences in writing, and,
finally, abandoned "the giving in of experiences, " altogether.
Their churches, which, at first, were very spiritual, rapidly
declined in piety, till it was believed that a majority of their
preachers were unconverted. This state of affairs continued
till about 1740, when vital godliness seemed almost banished
from the land.

At that period, George Whitfield of England, was one of
the most eloquent and renowned preachers in the world. He
was an Episcopalian, and, for a time, was associated with John
and Charles Wesley. But they became Arminian in doctrine,
and he, being a decided Calvinist, soon parted company with
them. In December, 1737, he came from England to Georgia,
and remained in America nearly a year. He embarked for
America a second time, in August, 1739. This time, he
traveled and preached as far north as New York, from whence

*His. Ten. ch's p. 55.

Two Associations For>ned. 105

he returned to South Carolina. Being invited to visit New
England, he sailed from Charleston, and landed at Newport,
Rhode Island, September 14, 1740. He preached in New
England about two months, and a most wonderful revival fol-
lowed. Multitudes of church members and a number of preachers
professed to be converted. Some of the ministers of the estab-
lished churches, and among them the great and pious Jonathan
Edwards, favored the revival, and labored to promote it ; but a
majority of them opposed it, and were supported by the colo-
nial governments. This caused great confusion. Many per-
sons, both men and women, were fined and imprisoned for la-
boring to promote the revival. Some of the Congregational
churches divided on the subject Those who favored the revi-
val, and split off from the churches, were called Separates, be-
cause they had separated from the established churches. These
formed themselves into bodies, and were called Separate
churches. The old organizations were called Regular chur-
ches, because they were established by law. In this manner,
the terms Regular and Separate first came to be applied to
churches. At this time, neither of these terms had ever been
applied to Baptist churches, in any part of the world.

When this great revival first commenced, the Baptists
were confused about it, and, as it progressed, became divided
on the subject. Some opposed, and others favored the work.
At that time, there were only forty Baptist churches on the
American continent, and most or all of them were very small.
Of this number, nine were in Massachusetts, thirteen in
Rhode Island, three in Connecticut and no other in the remain-
der of New England. The pastor of the Baptist church in
Boston, Massachusetts, opposed the revival. This caused a
small faction to split off from that body, in 1742, which was
constituted a church, the next year. The new organization
was called a Separate Baptist church, while the old one was de-
nominated Regular Baptists. This was the first application of
these terms to Baptist churches, and was an inappropriate
imitation of the Congregationalists. Other Baptist churches
followed the example of that at Boston, a number of Separate
Congregational organizations submitted to believers' baptism
and identified themselves with the Baptists, and the Separate
Baptists became quite numerous in New England.

io6 History of Kentucky Baptists.

It will readily be seen that the division of the Baptists
into these two parties was not caused by any doctrinal differ-
ences, but solely on the ground of one party's favoring "the
Whitfield revival, " while the other opposed it. But Mr. Whit-
field was strongly Calvinistic in doctrine, and it soon became mani-
fest that the Separates were much clearer in the doctrines of
grace than the Regulars. The distinguished John Gill was so
much pleased with the views of the Separate Baptists, that he
made a present to the church at Boston, consisting of a com-
munion set and a valuable collection of books.

During "the Whitfield revival," two men in Connecticut,
of moderate gifts and acquirements, were converted to the faith of
the Separate Congregationalists. These men were destined to ex-
ert a wonderful influence for the^cause of Christ, in the South.
Their names were Shubal Stearns and Daniel Marshall, the lat-
ter having married the sister of the former. Marshall went to
preach among the Indians. Stearns joined the Separate Bap-
tists, and began to preach with flaming zeal. After a short
time, he became strongly impressed with the conviction, that
there was a great work for him to do, far to the south. Under
this impression, he took his family and started southward,
without any definite idea as to where he was going. He made
his first stop in Berkley county, Virginia, in 1754. Here he
met Daniel Marshall, who had been compelled to leave the In-
dian country on account of a great war that had broken out
among the savages. There was a small Baptist church where
Mr. Stearns stopped, under the care of John Garrard. Mar-
shall became convinced of the duty of submitting to believers'
baptism, and was soon baptized. Stearns became restless, in
Virginia, and soon he and Marshall, with their families and a
few others who had come with Stearns from Connecticut, set
out to the southward. After traveling about two hundred
miles, they stopped on Sandy creek, in Guilford county,
North Carolina, November 22, 1755. Here they formed, of
sixteen members, the first Separate Baptist church south of
New England. This church grew so rapidly that it soon num-
bered six hundred and six members, and from it, sprang all
the Separate Baptists of the whole South. When these zeal-
ous Separates spread like a flame over nearly the whole of Vir-
ginia, the few Baptists in the northern part of that colony.

Two Associations Formed. 107

most of whom originated from Pennsylvania, were called Reg-
ular Baptists, to distinguish them from the Separates. The
Pennsylvania Baptists, and those of Virginia who originated
from them, had adopted the Philadelphia Confession of Faith.
At first the Separates were even more Calvinistic than the
Regulars. But they refused to adopt any formulated creed,
and soon, some of their leading preachers began to differ wide-
ly in their interpretations of the Scriptures. John Waller, one
of the ablest ministers among them, adopted the Arminian
theory, and made a determined effort to convert the General
Association to his new views. Failing in this attempt, he and
his church withdrew from that body. At another time, the
General Association was divided into two nearly equal parts,
on the same question of doctrine. Finally, the brilliant and
popular Jeremiah Walker drew off a party to the Arminian
theory. These breaches were all healed, and union was re-
stored, at least, to outward appearance. "But they were far
from being uniform in doctrine." It was while in this confus-
ed state of doctrinal sentiment, that they began to emigrate to
the West.

Of the first twenty-five Baptist preachers that settled in
Kentucky, twenty are known to have been Separate Baptists
in Virginia and North Carolina ; of the other five, only Joseph
Barnett is known to have been a Regular Baptist. Yet, after
they settled in Kentucky, eighteen of the twenty-five subscrib-
ed to the Philadelphia Confession of Faith, and identified
themselves with the Regular Baptists. The names of the sev-
en who retained the appellation of Separate Baptists, have al-
ready been given. They organized most of the churches on
the south side of Kentucky river, constituted previous to the
year 1786, and two, on the north side of that stream. The
Regulars had two churches on the south side of the Kentucky
river.

This was the attitude of the Baptists in Kentucky, when,
in the spring of 1785, they began to consider the propriety of
an association. Preparatory to the accomplishment of this ob-
ject, a meeting was appointed for the purpose of attempting to
consummate a union of the Regular and Separate parties. All
the churches were requested to send messengers to the meet-
ing. According to this appointment, a convention met at

io8 History of Kentucky Baptists.

South Elkhornin Fayette county, June 25, 1785. The follow-
ing Regular Baptist churches, the names of whose messengers
are annexed, were represented :

South ElkJiorn, Lewis Craig, William Hickman and Benj.
Craig.

Clear Creek, John Taylor, John Dupuy, James Rucker
and Rich. Cave.

Big Crossing, William Cave and Bartlett Collins.

Tatcs Creek, John Tanner and William Jones.

Gilberts Creek, George Stokes Smith and John Price.

Some of the Separate churches were also represented, but
their names have not been ascertained. Lewis Craig was
chosen moderator of the meeting, and Richard Young, clerk.
James Garrard, Augustine Eastin and Henry Roach were in-
vited to seats. It was agreed that the meeting should be gov-
erned by a majority, in any matter that should come before it.
The first question that came before the body was worded as
follows :

"Query, — Whether the Philadelphia Confession of Faith,
adopted by the Baptists, shall be strictly adhered to, as the
rule of our communion, or whether a suspension thereof, for
the sake of society, be best?"

If there were serious hopes of effecting a Union between
the Regulars and Separates, this was the grave question of the
meeting. It was known that the Separates had persistently re-
fused to adopt any Confession of Faith. If the pending ques-
tion was decided in favor of the Confession of Faith under ad-
visement, the Separates must unequivocally abandon their
ground, or reject the proffered Union. The query was an-
swered in the following explicit terms : 'Tt is agreed that the
said recited Confession of Faith be strictly adhered to." The
proffered Union was rejected, and the breach made wider.
The contention between the parties became more distressing.
The Separates succeeded in drawing off factions from a num-
ber of their rival churches, and constituting them into Sepa-
rate organizations in the immediate neighborhood of the bodies
from which they had withdrawn. By this means, within the
next five years, Tates Creek, Boones Creek, Hardins Creek
and Forks of Elkhorn had, each, formed from its members,
another church bearing its name, and adhering to the Separate

Regular Baptist Association. 109

Baptists. This state of confusion continued about fifteen years
after this attempt to form a Union between the Separates and
Regulars, and doubtless did much to stir up strife among
brethren, and retard the progress of religion.

The next subject, discussed by South Elkhorn Conven-
tion, was the propriety of forming an association. This was
decided in the affirmative, and a time was appointed for its
consummation. Accordingly messengers from six churches met
at the house of John Craig* on Clear creek in Woodford
county, September 30, 1785, and Elkhorn Association was
constituted, f

The Baptists of the more westerly settlements were separa-
ted from those on the waters of Kentucky river, by a broad
belt of unsettled country, much infested by Indians. Commu-
nication between them was infrequent at the time of which we
write. A journey from Loufsville to Lancaster was performed
by that most energetic pioneer, John Taylor, in six days, and,
during the very year of which we now treat, a little church,
planted in Shelby county, was so beset by the prowling sava-
ges, that it held no meeting for two or three years after its
constitution. Under these circumstances, the little churches
in the western settlements were ignorant of what their breth-
ren were doing on Elkhorn. They were fewer in numbers
of both members and preachers, than their brethren in the up-
per counties. But, like them, they appreciated the advan-
tages, and felt the need of an association, in which they might
meet at least once a year,' and devise means for the advancement
of the great cause that was dearer to them than all besides,
and which afforded to them their only solace in the wilderness
of toil, danger and wearying care.

On Saturday, October 29, 1785, four Regular Baptist
churches met, by their messengers, on Cox's creek. Nelson
county, Kentucky, for the purpose of forming an association.
A sermon suitable for this occasion was preached by Joseph
Barnett, from John 2. 17.

Joseph Barnett was chosen moderator, and Andrew Paul,
clerk.

*Hickman's Narrative p. 22.

tSee History of Elkhorn Association, in vol. ii.

no Histofy of Kentucky Baptists.

Letters from four churches were read and the following
facts recorded :

Severns Valley, constituted June l8, 1781. Members 37.
No pastor.

Cedar Creek, constituted July 4, 178 1. Members 41.
Joseph Barnett, pastor.

Bear Grass, constituted January, 1784. Members 19.
John Whitaker, pastor.

Cox's Creek, constituted April, 1785. Members 26.
William Taylor, pastor.

This was the second Regular Baptist Association organiz-
ed west of the Alleghany Mountains. It was constituted only
twenty-nine days later than Elkhorn Association, and evident-
ly had not heard of the existence of the latter organization.
For, after adopting the "Philadelphia Confession of Faith, and
the Treatise of Discipline thereto ^annexed" they proposed cor-
respondence with the Philadelphia, Ketocton and Mononga-
hela Associations, without mentioning Elkhorn.*

The fraternity thus formed assumed the name of Salem
Association of Regular Baptists, and comprised all the Regular
Baptist churches in Kentucky, west of Frankfort, the church
on Brashears Creek having been dispersed by the Indians. It
had but three preachers within the bounds of its immense ter-
ritory, and it received but few accessions to its ministry, till it
raised them up in its own churches. This body was very small at
the beginning, and its growth was very slow till the great re-
vival of 1800-3, when it received very large accessions, and
has since maintained a prominent position among the associa-
tions of the State.

The Separate Baptists, 'who had seven churches in the
country, did not deem it expedient to form an association till
two years later. The revival, to which reference has been
made as the first that occurred in Kentucky, continued to
spread slowly in every direction, till it not only reached all
the churches in the new country, but extended its benign in-
fluence to the Atlantic coast, and continued about three years.
"It was a memorable time indeed," says Mr. Semple, "almost
throughout the state of Virginia."

'See History of Salem Association in vol. ii.

Separate Baptists. ill

There had been such an utter deadness in rehgion from
the time the first settlement was made in the country, that the
shedding of a tear under preaching was as surprising as it was
new, in Kentucky, John Taylor gives the following account
of a meeting he held soon after the revival commenced :
"Soon after the awakening of Mrs. Cash, I had a meeting at
Hillsboro, at John Whitaker's. It being in the spring of the
year, I took a text from the Canticles, about the winter being
past, and the flowers appearing, and the voice of the turtle be-
ing heard in our land. The people being affected, when I
stopped speaking, two men and their wives, as if they had pre-
viously consulted, rose up, and, with trembling, came forward
and asked me to pray for them, they being strangers to me.
The thing being so new to the people, it spread a heavenly
blaze through the assembly. They all soon afterwards obtain-
ed hope in the Lord, and were baptized."

CHAPTER X.

BRYANTS, TOWN FORK, BOONE CREEKS AND TATE CREEK CHURCHES.

The year 1786 came in with better prospects for rehgious
prosperity in Kentucky than any previous year. The regular
Baptist churches had all united in two associations, and were
strengthened by the union. The revival which had commenced
nearly a year before, had reached most or all of the young
churches, and considerable accessions were made to them dur-
ing the year, by experience and baptism. Both ministers and
churches were much encouraged. Three regular Baptist churches
all in Fayette county, and one of Separate Baptists, in Madison
county, were gathered during the year.

Bryants Station, sometimes written Bryans, was the
first church, so far as known, gathered this year. It was
located near the fort or station from which it derived its name,
about five miles northeast from Lexington. This station was
first occupied by three brothers of the name of Bryant, from
North Carolina, in 1779. William Bryant was killed by the
Indians, the other brothers returned to North Carolina, and the
Station was occupied by Col. Robert Johnson and others. It
was an outpost for a number of years, and was at one time be-
seiged by 600 Indian warriors.

The church at this point was probably gathered by Au-
gustine Eastin, and was constituted by Lewis Craig and other
"helps," on the third Saturday in April, 1786. The following
eight persons were in the constitution. Augustine Eastin,
Henry Roach, Wm. Tomlinson, Wm. Ellis, sr. , Joseph Rogers,
Ann Rogers, Elizabeth Darnaby and Elizabeth Rice.

Ambrose Dudley arrived in the country about the time the
church was constituted, and became its first pastor. Under his
care it was, for a number of years, one of the most prosperous
churches in Kentucky. In 1801 it numbered 561 members.

[112]

Bfyants Station. 1 1 3

During the great revival of 1800--3, it received 421 members.
On the 26th of August, 1801, David's Fork church was consti-
tuted of 267 members dismissed from the church at Bryants.
This left the church still large, and it continued to prosper till
about the year 1809, when it became involved in a difficulty
with Town Fork church, which resulted in its division. Both
parties claimed the name and prerogatives of Bryants church,
and the majority party entered into the constitution of Licking
Association of Particular Baptists. The minority was after-
wards recognized by Elkhorn Association, of which it still re-
mains a member. Both churches have continued to occupy the
the same house to the present time. They are both small and
weak now. The Particular Baptist church at Bryants, though
now (1885) ninety-nine years old, has had but two pastors,
Ambrose Dudley and his son, Thomas P. Dudley. The latter
is still living.

Ambrose Dudley was born in Spottsylvania county, Vir-
ginia, in 1750. At the commencement of the American Revo-
lution he entered the Colonial Army with a captain's commis-
sion. While stationed at Williamsburg he became interested
about the salvation of his soul, about the same time that the
church in the neighborhood of his residence was making special
prayer to God to send it a pastor. As if in answer to its prayer
Mr. Dudley returned home a child of grace. Uniting with the
church he expressed a desire to spend the remainder of his life
in the gospel ministry, and was soon afterwards set apart to
that holy calling. After preaching with much acceptance
several years he moved with his young family to Kentucky, ar-
riving at his destination, six miles east of Lexington, May 3,
1786. Within a few weeks after his arrival he took charge of
the church at Bryant's. Here and at David's Fork church, and
perhaps at other points, he ministered till the Master took him
to himself. He was always prominent among the pioneer
preachers of Kentucky. His fine natural gifts, his superior
education, and his clear, practical judgment made him a leader
in the business affairs of the churches and associations. He
was a preacher of much zeal, but his zeal was tempered by
wisdom. He was often moderator of the two associations of
which his church was a member at different periods, and was
one of the committee that arranged the terms of general union

114 History of Kentucky Baptists.

between the Regular and Separate Baptists of Kentucky, in
i8oi. From the time he came to Kentucky, in 1786, till 1808,
few preachers in the State baptized more people than he. Dur-
ing this period his church belonged to Elkhorn Association, and
he was among the leaders in all its transactions. But, in 1809,
that body split,, and Mr. Dudley, with a large majority of
Bryant's church, entered into the constitution of Licking Asso-
ciation, formed of one of the divisions. He was a leader in this
body, as he had been in Elkhorn, but he was now advanced in
life, the association itself gradually decayed, and he was not so
useful after his connection with it as he had been before. He
continued to labor faithfully, however, till the Lord called him
to the better country, Jan. 27, 1825, aged 73.

The cotemporaries of Mr. Dudley unite in ascribing to him
a most excellent character. Elder James E. Welsh, who was
raised up under his ministry, says of him: "His manners and
general habits seemed to indicate that he was born for discipline.
The very glance of his piercing eye was often sufficient to awe
into silence. In his personal appearance he was unusually erect
and neat, so that once when a stranger asked, in Lexington,
where he could be found, he was told to walk down the street,
and the first man he met having on a superfine black coat, with-
out a single mote upon it, would be Ambrose Dudley. And
but few men have ever lived and died in the ministry who kept
their garments more unspotted from the world. He was highly
calvinistic in his sentiments, and of unbending firmness where
he thought truth and duty were involved. Whenever it was
known that he had an appointment to preach, the universal
declaration was, 'whether it rain or shine, Brother Dudley will
be there.' He never disappqinted any engagement he made,
unless sickness or some equally unavoidable providence pre-
vented. In family discipline he was very decided. He never
spoke but once. In political or worldly matters he took but
little interest, except within the limits of his own plantation.
He was a man of God, whose praise is in all the churches
throughout the region where he labored. He died at the ' 'horns
of the altar." A writer in Rippon's Register*, supposed to be
Samuel Trott, says: "Ambrose Dudley 'has been preaching

*6f Apr. 1795, p. 202.

Ambrose Dudley. 1 1 5

about fourteen years, is well established in the doctrines of
grace, a good natural orator, warm and affectionate in preach-
ing, a persevering man whose labors the Lord has abundantly
blessed, an example of piety and self-denial, and his praise is in
the churches."

Mr. Dudley was married in youth to Miss N. Parker, in
his native State. He raised eleven sons and three daughters.
At the time of his death he had nearly 100 grand children.
Of his sons, Bemjamin Winslow Dudley was one of the most
distinguished surgeons in America. Thomas Parker Dudley,
who was still living (March, 1885) in his 95th year, has been
for many years the most distinguished preacher among the Par-
ticular Baptists in Kentucky, and the remaining nine were all
men of prominence in their various callings.

The Dudleys have been men of strongly marked charac-
teristics, bearing strong impressions of those of their reverend
ancestor. They have been men of strong symmetrical intellects,
of unflinching integrity and firmness, and of dauntless courage.
They have possessed practical intelligence rather than genius,
frankness and candor rather than suavity and blandishments, and
have been strong props rather than brilliant ornaments to so-
ciety. There have been among them preachers, lawyers, doc-
tors, bankers, soldiers and farmers, all prominent in their call-
ings. But there have been among them no poets, no painters,
no orators and no rhetoricians, on the one hand, and on the
other hand no dandies, no loafers and no mendicants, at least
till the blood of their noble ancestors has become much diluted
in the remoter generations. How hath God blessed, and made
a blessing, the numerous seed of his faithful servant and hand
maiden. Surely the promises of God are all yea and amen.

Town Fork church derived its name from a small tribu-
tary of Elkhorn, which flows through the city of Lexington,
and was located a short distaiice from that town. It was con-
stituted of about ten members, in July, 1786, by Lewis Craig,
John Taylor, Ambrose Dudley and Augustine Eastin.* Among
its early members were William and Edward Payne, Thomas
Lewis and William Stone. This church had a very slow growth.
In 1802 it reached a membership of 120, but soon after this it

*Cris. Rep., July, 1856, p. 392.

1 1 6 History of Kentucky Baptists.

began to decline, and continued to wither gradually till it be-
came extinct, and the church in the city of Lexington occupied
its territory.

This little church was remarkable, principally for its having
enjoyed the pastoral services of the distinguished John Gano,
and for its having been the occasion of dividing Elkhorn Asso-
ciation. Town Fork church united with Elkhorn Association
the same year in which the former was constituted, and re-
mained a member of that body till it dissolved. John Gano ap-
peares to have been its first pastor. It was happy under his
ministry, and enjoyed a slow, regular growth till near the time
of his death, which occurred in 1804. Jacob Creath, sr., suc-
ceeded Mr. Gano. He soon became involved in a personal dif-
ficulty with Thomas Lewis, one of the prominent members of
his charge, on account of a business transaction. The breach
between them widened, parties were formed, and finally the
whole association became involved in the quarrel. The church
withered under the blight of this fierce contention, factions were
created in the neighboring churches, Elkhorn Association be-
came divided. Licking Association was formed of one of the
factions, and Town Fork church soon perished.

John Gano was the most learned and distinguished of the
pioneer Baptist preachers of Kentucky. And, although he was
far advanced in life before he came to the West, and had but a
few years to labor among the Baptists of Kentucky, his matured
wisdom, long and varied experience, and eminent piety and
consecration, made him of incalculable benefit to the cause of
the blessed Redeemer, in the new country. He had spent his
youth and the prime of his life in building up the cause of
Christ along the Atlantic slope, from Rhode Island to South
Carolina, and few men were ever better fitted for the work of a
pioneer preacher. He was well educated and well skilled in the
gospel. He was easy and agreeable in conversation, his wit
and humor were rarely at fault, he could readily accommodate
himself to any grade of society, and any contingency, his cour-
age was dauntless, and, above all, he loved the cause of Christ,
his brethren in the Lord and the souls of men, with an un-
quenchable ardor. He brought all these excellent gifts and
graces into requisition among the pioneers of Kentucky, accord-
ing to the measure of physical strength, which still remained to

John Gano. Wj

him. He visited and encouraged the young churches and
preachers, hastened to adjust difficulties among the brethren,
went far to attend the new associations, guided their counsels
and corrected the crudities of their doctrines, and pushed out
into the very remotest settlements in the midst of fierce Indian
wars, to lift up and establish the feeble infant churches. It is
not wonderful that he was greatly loved and much lamented
by the Baptists of Kentucky.

John Gano was born at Hopewell, New Jersey, July 22,
1727. His father was of French extraction. His great-grand-
father, Francis Gano, fled from France in the night, to avoid
martyrdom. On his araival in America he settled at New
Rochelle, a few miles above New York City, where he lived to
the age of 103 years. His son, Stephen Gano, raised six sons
(Daniel, Francis, James, John, Lewis and Isaac) and three
daughers. Daniel married Sarah Britton, by whom he raised
five sons, (Daniel, Stephen, John, Nathan and David), and three
daughters. Of these parents, both of whom were eminently
pious, the father being a Presbyterian and the mother a Baptist,
John was the fifth child and third son.

In early life John Gano professed conversion, and was
strongly inclined to unite with the Presbyterian church; but,
doubting the scriptural authority for infant baptism, he entered
into an elaborate investigation of the subject. He read many
books on the subject, and had many conversations with Presby-
terian ministers. He only became more and more convinced of
the truth of Baptist principles. Finally he had an extended con-
versation with the renowned Gilbert Tennant. At the close of
this interview, Mr. Tennant, seeing he was not convinced, said
to him: "Dear young man, if the devil cannot destroy your
soul he will endeavor to destroy your comfort and usefulness,
and, therefore, do not be always doubting in this matter. If
you cannot think as I do, think for yourself." Some time after
this, having obtained the consent of his father, who had had him
"christened" in infancy, he united with the Baptist church, at
Hopewell, and was probably baptized by Isaac Eaton, who estab-
lished the first school for educating young men for the Baptist
ministry in America, and whose descendants have been so
conspicuous as preachers and educators in this country.

Soon after he was baptized Mr. Gano became much exer-

Ii8 History of Kentucky Baptists.

cised in mind on the subject of preaching Christ to dying sin-
ners. His mind became so much absorbed on this subject that
he was almost incapacitated for his ordinary business. "One
morning after he began plowing in his field the passage, ' Warn
the people, or their blood will I require atyoiir Jiands,' came with
such weight upon his mind that he drove on till 1 1 o'clock ut-
terly insensible of his employment. When he came to himself
he found he was wet with the rain, his horses were excessively
fatigued, and the labor he had performed was astonishingly
great."

After becoming convinced that the Lord had called him to
the work of the ministry, he applied himself with great diligence
to study, preparatory to entering upon this duty. Before he
had been licensed to preach he accompanied Benjamin Miller
and David Thomas, who were among the most eminent ministers
of their day, on a missionary tour into Virginia, whither they
had been sent by the Philadelphia Association. The principal
object of this mission was to visit and set in order a little church
on Opecon Creek, which had been constituted by the notorious
impostor, Henry Loveall.* On reaching the place, and visit-
ing this little church, the ministers found it in a deplorable con-
dition. Only three of its members could give a satisfactory ac-
count of their conversion. These were constituted a new
church, and the rest of the members of the old church were ex-
horted to seek the salvation of their souls, Mr. Gano, in his
Autobiography, gives the following account of the part he took
in this work:

"After the meeting ended a number of old members went
aside and sent for me. They expressed their deplorable state,
and asked me if I would meet with them that evening and try
to instruct them. They were afraid the ministers blamed them.
They had been misled, but it was not their fault, and they hoped
I would pity them. I told them I would with all my heart, and
endeavored to remove their suspicion of the ministers. They
met and I spoke to them from these words: ' ' They, being ig?io-
rant of God's righteousness, and going about to establish their
qw7i righteousness, have not submitted themselves to the righteous-
ness of God." I hope I was assisted to s.peak to them in an im-

*This Loveall was from New England. His real name was Desolate
Baker. He was excluded from Opecan church for licentiousness.

John Gano, 119

pressive manner; and they to hear, at least some of them, so as
to live. They afterwards professed conversion and became
zealous members and remained so, I believe, until their deaths."

This occurred in 175 i. This was the first time Mr. Gano
attempted to preach, and this, it will be remembered, was before
he was licensed by his church. The attentive reader will also
remember that William Hickman commenced his ministry in a
similar manner, at Harrodsburg, Kentucky, just twenty-five
years later.

Before Mr. Gano returned home the news reached Hope-
well that he had been preaching in Virginia. Some of the
brethren deemed it disorderly, and were aggrieved about it. As
in the case of Peter's preaching at Ceasarea, when John (Gano)
was come up to Hopewell the brethren that were offended said
unto him, "Thou didst go in unto the Virginians, and didst
preach unto them, without authority from the church." John
demanded evidence to sustain the accusation. They informed
him that they had only heard it from travelers, but desired him
to give them a relation of the matter. He replied that it was
the first time he had known the accused called on to give evi-
dence against himself, but that he was willing to give them an
account of his conduct. Then John rehearsed the matter from
the beginning. They then asked him what he thought of his
conduct. He replied that he thought this question more extra-
ordinary than the former. He had given evidence against him-
self, and was now called on to adjudge himself guilty. This is
a specimen of that self-possession, readiness of mind, and inge-
nuity which characterized him through life. At length he in-
formed the church that he did not mean to act disorderly or
contrary to their wishes. That the case was an extraordinary
one, that was not likely to occur again. But if it should, he
would probably act in the same way. The church now appointed
a time to hear him preach. He gave satisfaction, and was soon
licensed to exercise his gift. About this time he moved his
residence to Morristown. Up to this period he had, with brief
interruptions, devoted himself to close, systematic study. But
the calls on him to preach became so frequent that he entered
regularly into his holy calling. There being a call on the Phil-
adelphia Association for a missionary to go to Virginia, he was
ordained for that work in May, 1754, and soon afterwards set

1 20 History of Kentucky Baptists.

out on his mission. On this journey he went as far as Charles-
ton, S. C. The following extracts, giving some account of this
missionary tour, condensed from Mr. Gano's journal, will give
some insight into the character of that good and great man :

On the frontier of Virginia this zealous missionary, while
conversing with some people where he lodged, in an affection-
ate manner, respecting their religious concerns, overheard one
of the company say to another, "This man talks like one of
the Joneses ! " On inquiring who the Joneses were he was in-
formed that they were distracted people, who did nothing but
pray and talk about Jesus Christ, and that they lived between
twenty and thirty miles distant on his route. " I determined,"
said he, " to make it my next day's ride, and see my oivn like-
ness." When he arrived at the house he found there a plain,
obscure family, which had formerly lived in a very careless
manner, but a number of them had lately been changed by
grace, and were much engaged in devotional exercises. As he
entered the house he saw the father of the family lying before
the fire, groaning with rheumatic pains. He inquired how he
did. " O," said he, "I am in great distress." " I am glad of
it," replied the stranger. The old gentleman, astonished at
this singular reply, raised himself up and inquired what he
meant. "Whom the Lord loveth he chasteneth, andscourgeth
every son he receiveth," answered Mr. Gano. From this they
proceeded to religious conversation, and he soon found that this
pious family, whom the world accounted mad, had been taught
the words of truth and soberness. They asked him many ques-
tions, and were much pleased to find one who was acquainted
with the things they had experienced.

From this place he proceeded on toward North Carolina,
having a young man with him, who chose to bear him company.
" We arrived at a house just at dusk, the master of which gave
us liberty to tarry. After we had conveyed our things into the
house, the following dialogue occurred: "

Landlord- — "Are you a trader ? "

Mr. Gano—"Y&s."

L. — " Do you find trading to answer your purpose ? "

G. — " Not so well as I could wish."'

L. — " Probably the goods do not suit."

G. — "No one has complained of the goods."

John Gano. 1 2 1

L. — '* You hold them too high."

G. — "Any one may have them below his own price."

L. — "I will trade with you on these terms."

G. — " I will cheerfully comply with them. Will not gold
tried in the fire, yea, that which is better than the fine gold,
wine and milk, durable riches and righteousness, without money
and without price, suit you ? "

L. — " Oh, I believe you are a minister."

G. — "I am, and I have a right to proclaim free grace
wherever I go. "

' ' This, ' ' says Mr. Gano, ' ' laid the foundation for the even-
ing's conversation, and I must acknowledge his kindness,
though he was not very desirous of trading, after he discovered
who I was."

Our itinerant continued southward till he arrived at Charles-
ton, and there, and in its vicinity, he preached to good accept-
ance. His account of his first sermon for Mr. Oliver Hart, at
that time pastor of the Baptist Church in Charleston, is as fol-
lows: "When I arose to speak, the sight of so brilliant an
audience, among whom were twelve ministers, and one of whom
was Mr. [George] Whitefield, for a moment brought the fear of
man upon me ; but blessed be the Lord, I was soon relieved
from this embarrassment ; the thought passed my mind, I had
none to fear and obey but the Lord."

On his return from Charleston to the northward he visited
an island where he was informed there never had been but two
sermons preached. The people soon collected, and he preached
to them from these words : " Behold, the tJmdtime I am ready to
come to you, and I ivill not be burdensome to you. "

When he arrived at Tar River, in North Carolina, he found
that a report had gone forth that some of the principal men in
the county had agreed that if he came within their reach they
would apprehend him as a spy ; for, by his name he was judged
to be a Frenchman, and this was in the time of the French war.
Some of these people lived on the road he was to travel the next
day. His friends urged him to take a different route, but he
replied that God had so far conducted him on his way in safety,
and he should trust Him for the future. When he got near the
place where the men who had threatened him lived, he was ad-
vised to go through it as secretly as possible ; but that by no
9

122 History of Kentucky Baptists

means accorded with his views. He repHed he should stop and )
refresh himself in the place. He stopped at one of the most
public houses, and asked the landlord if he thought the people
would come out to hear a sermon on a week day. He informed
liim he thought they would ; but observed, that on the next
Monday there was to be a general muster for that county. He
therefore concluded to defer the meeting till that time, and re-
quested the landlord to inform the colonel of the regiment, who,
he had learned, was one of those who had threatened him, of
his name, and desire of him the favor of preaching a short ser-
mon before military duty. The landlord promised to comply
with his request. " On Monday I had twenty miles to ride to
the muster, and by ten o'clock there was a numerous crowd
of men and women. They had erected a stage in the woods
for me, and I preached from Paul's Christian armor. They all
paid the most profound attention, except one man, who behaved
amiss. I spoke, and told him I was ashamed to see a soldier
so awkward in duty, and wondered his officer could bear with
him. The colonel, as I afterwards understood, brought him to
order. After service I desired a person to inform the commander
that I wanted to speak with him. He immediately came, and
I told him that, although I professed loyalty to King George,
and did not wish to infringe upon the laudable design of the day,
yet I thought the King of kings ought to be served first, and I
presumed what I had said did not tend to make them worse sol-
diers, but better Christians. He complacently thanked me,
and said if I could wait, he would make the exercise as short
as possible, and give an opportunity for another sermon, for
which he should be much obliged to me. I told him I had an
appointment some miles off to preach the next day. Thus
ended my chastisement and the fears of my friends.

"From hence I returned byway of Ketocton, on Blue
Ridge, where the inhabitants are scattered. On my road I ob-
served a thunder-storm arising, and rode speedily for the first
house. When I arrived the man came running into the house,
and, seeing me, appeared much alarmed, there being at that time
great demands for men and horses for Braddock's army. He
said to me, ^ Sir, are you a press-masta ?' I told him I was.
' But, ' said he, 'you do not take married men?' I told him
surely I did ; and that the Master I wished him to serve was

John Gano. 1 23

good, His character unimpeachable, the wages great, and that
it would be for the benefit of his wife and children if he enlisted.
He made many excuses, but I endeavored to answer them, and
begged him to turn out a volunteer in the service of Christ.
This calmed his fears, and I left him, and proceeded on my way
to Ketocton, where I spent some time, and baptized Mr. Hale."

Soon after Mr. Gano's arrival at home, after this tour, he
was married to Sarah, daughter of John Stites, of Elizabeth-
town, New Jersey, and sister of the wife of the celebrated James
Manning, the founder and first president of Rhode Island Col-
lege— now Brown University.

Mr. Gano remained at home but a short time before he set
out on another preaching tour through the Southern Colonies.
This trip occupied him eight months. He was rejoiced to learn
that his labors during the former tour had produced good fruits,
and many people had turned to the Lord. Many striking inci-
dents occurred on this tour, a few of which may be related :

Calling at a house on his route, he asked the man to have
his horse fed. The man ordered his son to go at once and feed
the horse. Meanwhile, ascertaining that his guest was a min-
ister, lie began to speak to him about baptizing his child. " I
have been waiting some time," said he, " for a priest to come
along, that I might have my child baptized, and now I wish to
have it attended to." Mr. Gano signified his willingness to
serve his host in any way that he could. The boy stood star-
ing at "the priest," and neglected feeding Mr. Gano's horse.
The father, observing this, said to the boy, "You son of a
b — h; why don't you feed that horse, as I told you?" The
boy started on his errand, and the father resumed his conversa-
tion about baptizing his child. " What are you going to call
it?" said Mr. Gano. "That boy, I perceive, is ndsa^^ son of
a b — //." After this singular reproof nothing more was said
about baptizing the child.

Preaching at a place in Virginia one day, where the people
were very wicked, two young men, believing that he was direct-
ing his censures against them, came forward at the close of the
sermon and dared him to fight. " That is not the way I defend
my sentiments, " said he, "but, if you choose it, I will fight
you, either both at once, or one after the other. But as I have
to preach again very soon, I prefer putting it off till after meet-

124 Historoy f Kentucky Baptists.

ing. To this they agreed. At the close of the meeting they
came forward to engage in the fight. " If I must fight," said
Mr. Gano, "I perfer a more retired place, and not before all
these people." With this he walked off, bidding the young
men follow him. When they were away from the crowd he
said : " Young men, you ought to be ashamed of your conduct.
What reason have you to snppose I had particular reference to
you ? I am an entire stranger here, and know not the character
of any. You have proved, by your conduct, that you are guilty
of the vices I have censured. If you are so much disturbed
at my reproofs, how will you stand before the bar of God ? " "I
beg your pardon," said each of the young men. "If you are
beat, gentlemen, we will go back," said Mr. Gano. Thus ended
the fight.

On another occasion, hearing that there had .been a revival
at a certain place on his route, he made an effort to reach it that
night. It was after dark when he reached the place. Knocking
at the door of a house, with which he was unacquainted, and a
woman answering the call, he said to her : "I have understood,
madam, that my Father has some children in this place, and I
wish to learn ^^•here they are, that I may find lodgings for the
night." " I hope I am one of your Father's children," said the
woman ; " come in, dear sir, and lodge here."

In this manner, with his apparently exhaustless resources,
did this eminent man of God find his way to all homes and
hearts, and then, with equal wisdom and readiness, apply the
blessed truth of the Gospel. After spending a few years in the
manner above related, he was waited on at Morristown , N. J.
by some messengers who came a distance of about eight hundred
miles, to solicit him to take charge of an infant church in North
Carolina. After a brief consideration, he accepted the call, and
moved his family thence. At the "Jersey settlement" in North
Carolina, he remained about two years. The church grew to be
large, and his labors were abundantly useful throughout an ex-
tensive region of country. But a war breaking out with the
Cherokee Indians, he moved back to l^ew Jersey.

June 19, 1762, the first Baptist church in the city of New
York was constituted by Benjamin Miller and John Gano, and
the latter, who had recently moved from North Carolina to New
Jersey, immediately became its pastor. He also accepted the

John Gano. 125

pastoral care of the church in Philadelphia, and for a number of
years was pastor of all the Baptists in the largest two cities on
the American Continent.

At the breaking out of the war between England and the
American Colonies, Mr. Gano warmly espoused the cause of the
latter. In 1776, he entered the army as chaplain, and continued
in the service till the close of the war. In this position he
maintained the same purity of character, and the same zeal and
energy in the cause of Christ, that he exhibited on th'e mission-
ary field and in the pastoral office. Some specimens of the
many incidents related concerning him, while in the army, may
be interesting.

On one occasion, the General informed him, on Saturday,
that the army would move on the following Monday, but re-
quested him not to speak of it till after religious services next
day. On Sunday morning he preached from the words : Being
ready to eicpart on the viorrozv. Immediately after the sermon,
orders were given to prepare for the march. On another occa-
sion, as he was going to pray with the regiment, an officer, who
did not observe him, was swearing profanely. Saluting the
officer cheerfully and politely, he said to him : "You pray early
this morning." "I beg your pardon, sir," said the officer.
"Oh I cannot pardon you," replied the chaplain; "carry your
case to your God."

One day, standing near where some soldiers were disputing
as to whose turn it was to cut wood, he heard one of them say
he would be d — nd if he would cut it. Soon, however, the
profane soldier was convinced that the task was his, and took
up the ax to perform it. Immediately Mr. Gano stepped up to
him and said : "Give me the ax." "Oh no," said the soldier,
"the chaplain shall not cut wood." "Yes, I must," said Mr
Gano, "But why," said the soldier. "Because," said Mr.
Gano, "I just heard you say you would be d — nd if you cut it ;
and I would rather take the labor off your hands than that you
should be miserable for ever."

At the close of the war, Mr. Gano resumed his labors as
pastor of the church in New York city. He continued in this
position till about the year 1786. At this time William Wood,
pastor of Limestone church in Mason county, Ky., visited New
York, and made such flattering representations of the western

126 History of Kentucky Baptists,

Country, both for ministerial usefulness, and temporal advantage,
as induced Mr. Gano to call a church meeting, and consult the
church about his going to Kentucky. Mistaking his motive,
and supposing that he only desired them to increase his salary,
they treated the matter with apparent indifference, leaving him
to the free exercise of his own judgment. He at once deter-
mined to go. Learning this, the church offered to raise his sa-
lary, and made an earnest effort to retain him. But it was now
too late. He had formed his resolution, and could not be
changed. He soon sold his small possessions, paid off some
debts that had been embarrassing him, and started to Kentucky.
He came to Redstone in wagons, and there took a boat. There
was still much danger to be apprehended from the savages along
the Ohio river ; and, on the way their boat was partially
wrecked. However, Mr. Gano and his family landed in safety
at Limestone, June 17, 1787. He proceeded to Washington,
where he preached his first sermon in Kentucky from the words :
''So they all got safe to land.'' Some time after this, his son
Stephen, then pastor of the Baptist church in Providence, Rhode
Island, paid him a visit, on which occasion he preached from
the words : / am glad of the coming of Stephanas, After
remaining a short time at Washington, Mr. Gano moved to the
neighborhood of Lexington, and became pastor of Town Fork
church. Here he became the colaborer of Craig, Taylor, Hick-
man, Dudley, and others of that noble band that were in Ken-
tucky before him. Among these brethren who recognized him
as a father in the gospel, he labored with faithfulness and effi-
ciency, about ten years, when, in 1798, he had his shoulder
broken by a fall from his horse. Before he recovered from this,
he had a paralytic stroke, which deprived him of the power of
speech. From this he so far recovered as to be able to preach.
During the "Great Revival," it is said, he preached in an "aston-
ishing manner." While Elkhorn Association was much agitat-
ed by the appearance of Arianism in some of the churches
about the year 1803, Mr. Gano was carried to Lexington, and
assisted into the pulpit, where he preached a masterly discourse
on the Deity of Christ, which was thought to have a salutary
effect in checking the spread of that baleful heresy. The next
year, August 9, 1804, this venerable servant of Christ departed

John Gano. 127

this life at his home near Frankfort, Kentucky, in the 78th year
of his age.

This great and good man had some marked eccentricities ;
but they were such as heightened his efficiency, without de-
tracting from his piety, and illustrate the important truth that
God adapts all the means he uses in the accomplishment of his
purposes, to the ends they are designed to subserve. The fol-
lowing observations from the pen of his personal friend, Rich-
ard Furman, long the distinguished pastor of the Baptist church
at Charleston, South Carolina, will appropriately close this
sketch of Mr. Gano :

"The late Rev. John Gano will be long remembered with
affection and respect in the United States of America. He was
a person below the middle stature, and, when young, of a slen-
der form ; but of a firm vigorous constitution. His mind was
formed for social intercourse and friendship. His passions were
strong, and his sensibilities could be easily excited, but so
chastened and regulated were they, by the meekness of wisdom,
that he preserved great composure of spirit and command of his
words and actions.

"As a minister of Christ, he shone like a star of the first
magnitude in the American churches, and moved in a widely
extended field of action. For this office, God had endowed
him with a large portion of grace and excellent gifts. 'He
believed and therefore spoke.' His doctrines were those contain-
ed in the Baptist (Philadelphia) Confession of Faith, and are
commonly called Calvinistic.

"Like John the harbinger of our Redeemer, he was a
burning and a shining light, and many rejoiced in his light.
Resembling the sun, he rose in the church with morning bright-
ness, advanced regularly to his station of meridian splendor
and then gently declined with mild effulgence, till he disap
peared without a cloud to intercept his rays or obscure his
glory."

BooNES Creek Church, located in the eastern part of Fay-
ette county, was constituted of fourteen members, on the
second Sunday in November, 1785, by John Taylor and John
Tanner, and received into Elkhorn Association, in August of
the next year. It reported to the Association, in 1788, a mem-
bership of thirty-seven. David Thompson was among its mes-

J 28 History of Kentucky Baptists.

sengers, and was probably its first pastor. For a long time, its
growth was slow, and it had many dissentions, in consequence
of differences of doctrinal views among its members. Boggs
Fork church in an adjoining neighborhood, probably originated
from these dissensions, about the year 1798, but was again
merged into the mother church, some years afterwards. At a
much earlier day, the church now called East Hickman origin-
ated from Boones Creek, and has been, and still is, quite a
flourishing church.

Boones Creek church is now located at Athens, in Fayette
county, is a member of an Association bearing its name, and is
the oldest, except Providence, and largest, except Mt. Olive,
in that fraternity.

David Thompson was a native of Virginia, and began his
labors in that State at an early period of Baptist operations there.
He was a member of the General Association of Virginia, from its
formation in 1771, and was, at this date, pastor of a church in
Louisa county, known as Thompson's or Goldmine. He came
to Kentucky at an early period, and was, for a short time, a
member, and probably the pastor of Boones Creek church.
From this point, he moved to Madison county, and probably
succeeded John Tanner as Pastor of Tates Creek church. The
time of his death is not known.

Tates Creek church of Separate Baptists was gathered
by Andrew Tribble, in i786. Mr. Tribble was immediately
chosen its pastor, and continued to serve in that capacity till
near the time of his death. Tates Creek church was very
prosperous, from the beginning. Among its early members
were 'Squire Boone and Thomas Shelton, both preachers. In
1790, this church embraced a membership of 210, and was, at
that time, one of the largest churches in Kentucky. It united
with South Kentucky Association, and remained in that body
till 1793, when it, with four others, drew off and formed Tates
Creek Association of "United Baptists." This was the first
application of the term United Baptists, in Kentucky. For a
long period, Tates Creek church was very prosperous. Its
membership is now small, but the 'church seems to be in a
healthy condition.

Andrew Tribble, was a son of George Tribble, a respect-
able farmer of Caroline county, Virginia. The father was of

John Gano. 129

Welsh extraction, and it is not known that he ever made any
profession of religion.

Andrew Tribble was born in March, 1741. He was
among the first converts to the Baptist faith in his part of the
State ; and was often heard to remark that he was the fifty-third
Baptist on the north side of James river. He commenced
preaching soon after he was converted, and about the same time
that the Craigs, Waller, Childs and others began their meetings
in Elijah Craig's tobacco barn. He was probably baptized by
James Read, and at the time that Elijah Craig and others went
to North Carolina and induced him to come to Orange and
some of the neighboring counties to baptize the first converts to
the Baptist faith in that part of Virginia. He was, for a time,
a member of Goldmine church in Louisa county, from which he
was sent as a messenger to the first Meeting ot the General As-
sociation of Virginia, in May, 1771. After this he accepted the
pastoral care of a church in Albemarl county. It being near
the residence of Thomas Jefferson, that statesman frequently
came to Mr. Tribble's meetings. The Virginians, and especi-
ally the able and learned R. B. C. Howell, assert that Mr.
Jefferson conceived the idea of a popular government for the
American States, while observing the business transactions ot
the little Baptist church, of which Mr. Tribble was pastor.

Mr. Tribble moved to Kentucky, and settled on Dix river,
in 1783, but soon afterwards moved to what is now Clark coun-
ty. Here, in January, 1786, he united with Howard Creek
(now Providence) church, of which Robert Elkin was pastor.
During this year Mr. Tribble gathered Tates Creek, and became
its pastor. Some three years after this, a personal difficulty
occurred between him and his pastor, at Howard Creek, which
resulted in nearly an equal division of the church. Helps were
called from the neighboring churches, and the difficulty adjusted.
Mr. Tribble's party was constituted a new church, called Unity.
The Elkin party, at Howard's Creek, according to the terms of
adjustment, retained the old constitution and the church prop -
erty, but changed its name to Providence.

Mr. Tribble was constituted a member, and chosen pastor,
of Unity church. He soon became entangled in a law suit
with one of the members, of the name of Haggard, which dififi-
culty was settled by Mr. Tribble's making satisfactory acknow-

130 History of Kentucky Baptists.

ledgements. This seems to have resulted in severing his pas-
toral relation to that church. He, however, continued to serve
Tates Creek till the infirmities of old age made it necessary for
him to retire. He died in great peace, December 22, 1822.

Mr. Tribble was a preacher of good ability, and of com-
mendable zeal. His early labors were performed in Virginia,
where he endured the persecutions that were the common lot
of Baptist preachers, at that period. Like the Craigs, Shackle-
ford and a host of others, he endured his term in a Virginia
jail, for preaching the gospel contrary to law. He was a very
active and successful laborer, in Kentucky, for about thirty-five
years. His son, to whom the author is indebted for the prin-
cipal facts of his life, supposes that he must have baptized 2,000
persons, in Kentucky.

He married a Miss Sally Burrus in early life, by whom he
raised a large and respectable family, ol whom, his son Peter
became a Baptist preacher.

His last illness, caused by stricture of the bladder, was pro-
tracted and very painful. But his death was most triumphant.
A few hours before his departure he said to his son Peter and
another young preacher, standing at his bedside : " Boys, you
see me here now. In a few days I shall be gone. I give you
this charge. Play the man for your God."

CHAPTER XI.

;OWPERS RUN, LICK CREEK, BOONES CREEK, MARBLE CREEK
AND HANGING FORK CHURCHES, SOUTH KENTUCKY ASSOCIA-
TION.

The year 1787 commenced with only three churches more
n the State — or Territory, rather — than existed at the begin-
ling of the preceding year, for, while four morti churches had
Dean constituted, one had been dissolved. Gilbert's Creek, the
eldest church in Elkhorn Association, and the oldest in Ken-
:ucky, except Cedar Creek and Severns Valley, was reported
:o the Association in August, 1786, "dissolved." At the be-
ginning of 1787 there were, therefore, in Kentucky thirteen
Regular Baptist churches and eight of Separate Baptists. There
ivere at the same period at least seventeen preachers of the Reg-
ulars and eight of the Separates. There were two Regular Asso-
ciations. During this year there were one Separate and three
Regular churches added to the list. Marble Creek church was
:onstituted, but not recognized this year.

CowPERS Run (or, as it is sometimes written, Cooper's
R-un) church, was located in Bourbon county, not far from the
present site of Paris, and was most probably gathered by
Augustine Eastin and James Garrard. It was constituted of
less than twenty members, in 1787, and joined Elkhorn Associ-
ation in August ot the same year. Notwithstanding this was
a frontier settlement, and the Indians were so troublesome that
this little church lost five of its members* within its first year
by their cruelty, it enjoyed a regular course of prosperity from
its beginning, till 1795, when it reached a membership of 119.
After this it gradually declined, till 1803, when it was dropped
from the Association, on account of its having become heret-
ical in doctrine. After this it appears no more on the list of

'^Chris. Rep. 1856, p. 393.

[131]

132 Augustine Eastin.

Kentucky Baptist churches, though it continued to exist as an
independent body a number of years longer.

Augustine Eas-sin appears to have been the first and oniy
pastor of Cowpers Run church. He was a brilliant man, of
good social standing and irreproachable morals, but was un-
stable in his opinions. For a time he kept within such bounds
of recognized orthodoxy as to be tolerated by the churches, and
was useful in the ministry ; but his propensity to ape men of
distinction led him to such extremes in error that he was finally
cut off from the Baptist ministry.

Augustine Eastin was among the early converts to Christi-
anity in Goochland county, Virginia, under the ministry of
Samuel Harriss and others. He became a member of Dover
church, in that county, and soon afterward entered the minis-
try. His zeal in his holy calling procured him a term in Ches-
terfield jail. He was, however, in good company, for William
Webber, Joseph Anthony, John Weatherford, John Tanner,
Jeremiah Walker and David Tinsley, a noble, godly band of
Christian ministers, were incarcerated in the same prison for
preaching the gospel.

Mr. Eastin emigrated to Kentucky in 1784, and remained
for a time in Fayette county, but afterwards settled in Bour-
bon. He and James Garrard, then a preacher, and afterwards
Governor of Kentucky, gathered Cowpers Run church, in
1787. To this church Mr. Eastin preached with good success
until he embraced Arianism, when he and the church of which
he was pastor were cut off from the fellowship of the Baptist
churches. Mr. Semple speaks of him after this manner :
"Augustine Eastin, though a man of some talents, was never
any credit to the cause of truth. He appear.^ to have been
always carried away with the opinions of others whom he
wished to imitate. Sometimes he was a professed and positive
Calvinist. Then shifting about, he is a warm Arminian. Then
to the right about again, he is reconvinced that Calvinism is
the only true way. Having moved to Kentucky, he finds
some professors of high standing in civil life who lean to the
Arian scheme. Mr. Eastin soon becomes their champion, and
even writes a pamphlet in defense of Arianism. Mr. Eastin's
moral character has not been impeached. On this head both
he and his coadjutors are men of high respectability."

James Garrard. 133

James Garrard was a member and preacher, in Cowpers
Run church from its constitution. The purity of his character, his
eminent ability, and his great usefulness, both to church and
state, entitle him to a conspicuous place in the history of the
early Baptists in Virginia and Kentucky. The Garrards were
descended from an old Baptist family of Pennsylvania, from
whence they emigrated to Virginia, at an early period. John
Garrard was one of the first Regular Baptists that preached the
gospel in the Old Dominion, and was a principal laborer in rais-
ing up the first churches of which Ketocton Association was
formed.

James Garrard was born in Stafford county, Virginia, January
14, 1749. Of his youth we have no account. He was an offi-
cer in the Revolutionary War, While in the army, he was
called to represent his county in the Virginia Legislature. In
this body, he was very active in procuring the passage of the
famous bill, securing Religious liberty to the people of his state.
He was a member of Harford church of Regular Baptists, in
his native county, but it is not known at what period he pro-
fessed conversion. He was an early settler in the wilds of Ken-
tucky, where he endured the privations, and faced the dangers
common to the pioneers. He entered the ministry after he
came to Kentucky, and was zealous in aiding his fellow minis-
ters in building up the cause of Christ. But it may be doubted
that he was "called of God" to the gospel ministry. He had
not the gift of a ready speech, and was every way better quali-
fied to make laws, than to preach grace. From his early ac-
quaintance with the settlers, to his old age, he was said to be
the most popular man in Kentucky. He was sent from Ken-
tucky to the Virginia Legislature, was a member of most of the
many Conventions that Kentucky held, in arranging for a sep-
arate government, aided in forming the first constitution of the
commonwealth, and was elected to fill the office of Governor
two successive terms. This latter office was unfortunate for
his Religious Character.

^ He appointed to the office of Secretary of State, during
both his gubernatorial terms, Harry Toulmin, a polished and
scholarly Englishman, who was a Unitarian preacher. Before
the close of the second term, Mr Toulmin had converted the
Governor to his religious sentiments. Mr. Eastin, the pastor

134 History of Kentucky Baptists.

of Cowpers Run church, was soon converted to the same theory
and at once began to advocate it from the pulpit, and defend it
with his pen. An earnest effort was made by Elkhorn Associ-
ciation to feclaim their erring brethren, but all in vain. The
church was dropped from this Association, in 1803, and this
closed the ministry of Mr. Garrard, among the Baptists. It
should be remembered, however, that except this error in his
doctrinal views, the eminent purity of his character was un-
tarnished, to the last. His popularity among the citizens of
the state remained till death. One of the counties of the state
was named, in his honor, and the legislature ordered a monu-
ment to be erected to his memory, and on it engraved his he-
roic deeds, in defense of his country, the eminent services
he rendered as a statesman, and the spotless purity of his
life, as a citizen and a christian. He died at his residence in
Bourbon county, January 19, 1822, aged 73 years and 5 days.

Mr. Semple makes the following observations concerning
Mr. Garrard's career: "He continued to preach until he was
made Governor. For the honors of men, he resigned the
office of God. He relinquished the clerical robe, for the more
splendid mantle of human power. The prophet says to Asa — J
Tf ye forsake God he will forsake you.' It is not strange, "
that Colonel Garrard, after such a course, should fall into many
foolish and hurtful snares." Let it be tried a thousand times,
and in nine hundred and ninety-nine cases, it will be found,
that preachers who aim at worldly honors, will be completely
ruined, or greatly depreciated as preachers." "It is due to
Governor Garrard to say, that his conduct has been orderly,
and indeed gentlemanly ; and that he has honored every
character which he has ever assumed, except the one which,
of all others, he ought to have valued."

Lick Creek church was a small body, located somewhere
in Nelson county. It was probably gathered by James
Rogers, a member of Cedar Creek church, and was constitut-
ed, in 1787. Soon after its constitution, it was much agitated
on the subject of slavery. It appears to have first united with
the Separate Baptists, but in 1792, joined Salem Association, of
which it remained a member till 1812. After this, its name
disappears, proving that it either dissolved,or changed its name.

James Rogers. 135

However, it acted its part among the Kentucky churches, for
a period of at least twenty-five years.

James Rogers, who was early a preacher in this church,
was one of the first settlers of what is now Nelson county.
He and several others, among whom were two or three of his
brothers, built Rogers' fort, about four miles west of the pres-
ent site of Bardstown in 1780. He was quite a prominent citi-
zen of Nelson county, and served it in two of the Danville con-
ventions, which met to devise means for forming a government
for Kentucky.

James Rogers was born, either in Ireland, or of Irish
parents, in Maryland, about the year 17^2. He was a Baptist
preacher before he came to Kentucky, and was in the constitu-
tion of Cedar Creek church, July 4, 1781. When Lick Creek
church was formed, he became a member of that fraternity.
Whether he was ever pastor of that, or any other church, is
not known. He was not a fluent speaker, but possessed a
good intellect and a fair education, and was useful to the
churches of his generation, in defending their doctrine, both
from the pulpit, and with his pen. In a day when small pamph-
lets were much more rare than large volumes are now, he
published a small work in defense of Restricted Communion.
In his preface to this treatise, he says of the Baptists : "Their
aim is to keep virtue, and conform to the will of the Most
High as revealed in the law and testimony without adding to,
or diminishing from." In his premise, he assumes the order of
christian exercises to be "Repentance, Faith, Baptism and par-
taking of the Lord's Supper." His argument from this prem-
ise is clear, forcible, and was well adapted to the masses, at
the time he wrote. He published several other pamphlets on
controverted subjects, one of which was on the operation of
the Holy Spirit.

He lived near Rogers' Fort till his old age, when he mar-
ried for his second wife a Mrs. Flourney, and moved to what
is now Boyle county. Here he died peacefully, at home, in
the eighty-fifth year of his age.

Mr. Rogers raised five sons and two daughters. Of the
former, Evan Rogers was many years moderator of South Dis-
trict Association, and William Rogers served four successive
terms in the Kentucky Legislature. That eminently useful

[

136 History of Kentucky Baptists.

minister of Christ, Jacob Rogers, was a nephew of James
Rogers.

Boone's Creek church, of Separate Baptists, was formed
in 1787, in Fayette county, doubtless by a division of the Reg-
ular Baptist Church of the same name. It contained, in 1790,
thirty-six members, and was a member of South Kentucky
Association. The zealous and eccentric Joseph Craig was its
preacher at that time. He however removed his membership
to Hickman's Creek church, next year. We have no definite
account of this second Boones Creek church beyond the facts
already given, but some circumstances surrounding it, give
pretty good assurance that it grew out of a bitter spirit, gen-
dered by the unsuccessful attempt, in 1785, to unite the Reg-
ulars and Separates, and the intolerance of some of the old
ministers, who were exceedingly tenacious for a limited atone-
ment and a full recognition of God's eternal decrees, on the part
of the Regulars, and an overheated zeal for feet-washing and the
laying on of hands after baptism, on the part of the Separates.
The little church thus born of contention, was short lived and
probably accomplished little good.

A common and very serious evil is here illustrated. At
an early period, Elkhorn Association saw the impropriety of
constituting little feeble churches, so close together as to pre-
clude the possibility of their ever becoming strong enough to
support a pastor, or command respect. This evil practice,
which prevailed, even at that early period, was discussed and
condemned. But no remedy was found. The evil still ex-
ists. In many parts of the country, there are three or four
times as many churches as ought to exist. And the conse-
quence is, that, instead of having preaching every Sabbath,
they were unable to sustain preaching once a month. This re-
sults in the dissolution of nearly or quite half the churches
that are constituted, after a feeble, sickly existence of only a
few years.

Marble Creek Church, now called East Hickman, is lo-
cated in the southern border of Fayette county. It also was in
part at least, the offspring of Boones Creek church. It was
gathered principally by the labors of William Hickman, and
was constituted June i5, 1787, by George Stokes Smith and
Ambrose Dudley. The church consisted of nineteen mem-

• Marble Creek Church. 137

bers, among whom were William School, Robert Fryar, John
Hunt, Martin Stafford, Samuel Bryant and Flanders Callo-
way.*

The manner in which Marble Creek church originated
illustrates some of the difficulties, arising out of the doctrinal
differences, with which our pioneer fathers had to contend.
Boones Creek church, at its constitution, contained elements
of discord, that were not long in developing themselves.
Three parties were soon formed, and in a short time became
three churches. The party which retained the old name and
constitution, was headed by John Tanner, who though at first
a Separate Baptist, had become a "United Baptist," in North
Carolina, and after he came to Kentucky, allied himself with
the Regulars. From that he became a Hyper-Calvinist,
searching deeply into eternal decrees, and contending uncom-
promisingly for the eternal justification of the elect. Joseph Craig
lead the zealous Separates, which formed Boones Creek church
of Separate Baptists. About this time the revival that began
on Clear Creek, the year before, reached the Boones Creek set-
tlement. Tanner was pastor of the church, and opposed the
revival, calling it the work of the devil. William Hickman was
sent for, and when he came, zealously encouraged the revival.
This divided the church into two parties. Mr. Hickman mov-
ed the meetings to an adjoining neighborhood on Marble
creek, having previously baptized some twenty persons.
Here he continued to preach till Marble Creek church was con-
stituted, as related above. Boones Creek church which had
been constituted only two years before, had now become three
churches. Two of them, however, professed to be of the same
faith and order, both adopting the Philadelphia Confession of
Faith. Marble Creek petitioned for membership in Elkhorn
Association ; but some trifling objections being made by
Boones Creek, it was rejected, or, rather, final action on the ap-
plication was deferred till next year, when the church was re-
ceived. John Price was called to its pastoral care, and it en-
joyed a moderate prosperity under his ministry. During the
Great Revival, it received 133 members by experience and bap-

*Chris. Rep. Aug. 1856. p. 66. Calloway married a daughter of Daniel
Boone.

10

138 Histofy of Kentucky Baptists. *

tism, in one year and reached an aggregate membership of 188.
After this it became involved in the unfortunate contention be-
tween Town Fork and Bryants churches. Its membership be-
came so much diminished that it was nigh to dissolution. In
the division of Elkhorn Association Marble Creek church be-
came a member of Licking Association. But afterwards, un-
der the pastoral care of Ryland T. Dillard, it returned to Elk-
horn. Under Mr. Dillard's care, it grew to be one of the larg-
est and most reputable churches of that honored old Frater-
nity, and is still a large and prosperous body.

John Price, the first pastor of Marble Creek church was
raised up to the ministry in Shenandoah county, Virginia. He
was a minister for a short period, in old South River church,
and was there associated with William Marshall, Joseph Red-
ding, Lewis Corban and John Taylor, all of whom came to Ken-
tucky. Mr. Price raised up Water Lick church, in Ketocton
Association, to which he ministered for a time. "He acted
for many years as clerk of Ketocton Association, and was,
while in Virginia, considered a man of weight in religious con-
cerns. In Kentucky likewise he has been distinguished as a
man of zeal and parts."* For a number of years, he was ac-
tive and useful in building up the young churches and carrying
the gospel into new settlements. He was one of the com-
mittee that arranged the terms of General Union between the
Separates and Regulars, in 1801, and was a prominent man
among the ministers of Kentucky, at that time, and for a few
years afterwards. But the best and wisest men have their
weak points. During the unhappy contest in Elkhorn Asso-
ciation, which resulted in its division and the formation of Lick-
ing Association, most or a'l of the preachers in the Association
were more or less involved in the strife. "The most active
among them was John Price, a man of an unpleasant temper,
of great asperity of manners, and whose zeal on all occasions
has partaken too much of the nature of party spirit, "f

From this period Mr. Price's usefulness was greatly im-
paired. He was an active member of Licking Association,
and exerted the measure of his strength to build it up. But
there must have been something wrong in originating that

*His. Va. Bap., p. 319. tBenedict, Vol. II., p. 234.

John Price. 139

body. A few years after its constitution, it began to exhibit
indications of weakness and decay. It has continued to wither
until the present time, and is now a weak and inefficient
body. Mr. Price hved to a good old age, and maintained to
the end, an untarnished reputation for sincerity of purpose,
and devotion to what he believed to be the truth.

Ryland Thompson Dillard succeeded John Price in the
pastoral care of East Hickman church. He was a young
preacher at that time, but was well educated, full of holy zeal,
and possessed excellent gifts for the gospel ministry. He
preached to this church from the time of his ordination, till
the infirmities of old age compelled him to retire from the
pastoral office.

R. T. Dillard was born in Caroline county, Virginia,
November 17, 1797. His father, John Dillard, was a wealthy
farmer, and was of English extraction. His mother's maiden
name was Alice Duvall. She was of French extraction. They
were both Episcopalians. They raised eleven children — six
daughters and five sons of which Ryland Thompson was the
youngest. His father died when Ryland was about three years
old. He was raised up on a farm, and in the church of his parents,
and enjoyed the advantages of the best schools the country
could afford. At the age of fourteen, he entered Rappahan-
nock Academy, where he remained four years, and received a
diploma of graduation. Just about the time he returned home
from school, the British invaded Virginia. Young Dillard en-
tered the army as a volunteer, and remained in the service till
the war closed. In 18 17, he visited Kentucky, and was so
well pleased with the country, that he determined to make it
his future home. Accordingly, he came to Winchester, the
next year, and immediately commenced reading law in the of-
fice of Hubbard Taylor, Jr. After reading six months, he
was admitted to the bar, by a license from Judges James Clark
and Eli Shortridge. After practicing a short time, he entered
into a copartnership with Richard French, at Winchester. On
the 23rd of February, 1820, he was married to Amelia Ann,
daughter of William E. Dudley, and grand-daughter of that
eminent servant of Jesus Christ, Ambrose Dudley. He set-

*Benedict, Vol. II., p. 234.

140 History of Kentucky Baptists.

tied in Winchester, and continued the practice of law, about
four years, with brilliant success. His worldly prospects were
as flattering as a young rnan could reasonably desire. Wealth
and honor were before him, and he possessed all the means of
laying hold of them. But God had chosen him to occupy a
higher calling, and had set before him greater honors and more
durable riches.

He was at this time a member of the Episcopal church,,
but was so far from being a christain, that he openly avowed
his contempt for the christian religion. ' 'I prided myself, " said
he, "on my infidelity. I took great pleasure in trying to
prove to Elder Thomas P. Dudley, (an uncle of his wife) that
he was wrong in being a christian. I had studied Tom Paine's
Age of Reason thoroughly, and thought myself master of the
subject. But by some means I got to reading the Bible close-
ly, and became much interested in it. This I endeavored to
conceal, even from my wife. There was one text that greatly
puzzled me. It was this. — T will have mercy on whom I will
have mercy and I will have compassion on whom I will have
compassion : So then it is not of him that willeth nor of him
that runneth, but of God that showeth mercy.' My trouble
became very great. About this time my wife went on a visit
to her friends in Fayette county. I determined to drown my
troubles in amusements during her absence. The first night, I
and two other young men spent in gambling for watermelons.
At daylight, I dropped down on my bed and fell asleep.
When I awoke the sun was shining brightly. The thought oc-
curred to me with great power. — 'What if this were the Judg-
ment Day ?' I became more miserable than ever. I read the
Bible every opportunity, but carefully concealed this from
everybody around me. One day, about this time. Captain
Allen, an infidel, passing my office as I was sitting in the door,
slapped me on the shoulder and said'. — T hear that McClure (a
blacksmith and a Baptist) has converted you.' I replied. —
'There is not a word of truth in it. I would to God it were so.
I would give a world to have a hope in Christ. ' Allen burst
into tears, and said. — 'If I had known there was any truth in
the report, I would not have named it to you in this familiar
way, for any consideration.' The last of that week, I went to
see my wife, and on Sunday, went to hear old father Ambrose

Ryland Thompson Dillard. 141

Dudley preach at Bryants. His text was. — 'Who has dehver-
ed us from the power of darkness, and translated us into the
Kingdom of His dear Son.' I thought I could see how others
could be justified, and I felt different from what I ever had felt
before, but was not satisfied that I was truly converted."

Within the next month, Mr. Dillard gained such a degree
of assurance as enabled him to relate his exercises to the
church. The brethren, being satisfied of his conversion, gave
him the hand of christian fellowship. The next day he was
baptized in to the fellowship of the Particular Baptist church
at Bryants, by the venerable Ambrose Dudley. This was in
September, 1823. Mr. Dillard was the last individual that this
aged man of God ever baptized. Two years after this he
went to give an account of his stewardship.

Almost immediately after Mr. Dillard's conversion, he
felt impressed with the duty to preach the Gospel. The strug-
gle between duty and interest was felt, but did not long con-
tinue. He began at once to take an active part in the prayer
meetings ; and when the impression that God had called him to
preach took the form of conviction, he conferred no longer
with flesh and blood, but determined immediately to abandon
the practice of law, and devote his life to preaching the Gos-
pel of the Son of God.

Early in the year of 1824, the church at Bryants licensed
him to exercise his gift. The first attempt he made to preach
was from the text: "Seek ye first the Kingdom of God and
His righteousness and all these things shall be added unto
you." He was much discouraged at what appeared to him an
entire failure, and, before he was done speaking, resolved not
to make another effort to preach. The meeting was at a
private house near Winchester. When he was done speaking,
■ an old brother sprang up and exclaimed : — "I thank God that
the good Lord has cheated the devil out of another lawyer."
Mr. Dillard was soon encouraged to make another effort, and,
from that, he continued to make and fill appointments till the
fall of that year. At this time, the church, formerly called
Marble Creek, but now known as East Hickman, had become
reduced to twenty-seven members. Of these, only two were
males, and they were too old and feeble to attend to business.
The church met and invited Mr. Dillard to become its pastor.

142 History of Kentucky Baptists.

Two sisters were appointed a committee to inform him of the
call. He accepted, and was ordained to the full work of the
ministry, by Thomas P. Dudley and William Rash, in the fall
of 1824. To East Hickman church he preached about forty-
six years.

On the resignation of Jeremiah Vardeman, in 1830, Mr.
Dillard was called to the care of Davids Fork church, to which
he ministered twenty-six years.

Davids Fork Church was a branch, or "arm," of Bry-
ants, for about fifteen years. The mother church, which was
constituted in I786, occupied a large territory, and grew so
rapidly that it was deemed best to have two places of worship.
The church held its business meetings at Bryants Station, but
built another house on the head waters of a small stream
called Davids Fork of Elkhorn. To this point an arm of
Bryants was extended the next year after that church was con-
stituted. Ambrose Dudley preached alternately at Bryants
and Davids Fork.

On the 26th of August, 1801, the Arm on Davids Fork was
constituted an independent church, and, the following year, re-
ported to Elkhorn Association a membership of 297. Mr.
Dudley accepted the pastoral care of this young, but full-
grown, church, at the time of its constitution, and served in
that capacity till 1806, when he resigned in order to devote
more of his time to Bryants. He was succeeded by Robinson
Hunt, who presided over the church till December, 1808, when
he was removed by death. Jeremiah Vardeman was the next
pastor. He accepted the charge in February, 18 10. During
the first six months of Mr. Vardeman's partoral labors, at Da-
vids Fork, a hundred and seventy souls were added to the
church and among them, that valuable pioneer preacher of
Missouri, James E. Welsh. During this general revival of
1827—8, more than two hundred souls were added to this
church. Among these was the gifted evangelist, T. J. Fisher.
Soon after this revival, thirty-one members were excluded from
the church in consequence of their having embraced the heresy
of Alexander Campbell. This occurred in 1830. In August
of that year, Mr. Vardeman resigned his charge, to move to
Missouri. Mr. Dillard was his immediate successor. To Da-
vids Fork and East Hickman churches he devoted the principal

Ryland Thompson Dillard. 143

pastoral labors of his long and eminently useful ministry.
Under some urgent contingencies, he took the pastoral care of
several other churches, at different periods, and for short times.

In 1827, the Baptist church in Lexington was divided into
two parties by an attempt, on the part of its pastor, James
Fishback, to have its name changed from "the Baptist church,"
to "the Church of Christ." Fishback led off a faction of
thirty-eight members, and became their pastor. Jeremiah
Vardeman became pastor of the old church. After a few
years, Mr. Dillard succeeded in uniting the parties, and preach-
ed to them till harmony was restored ; when Silas M. Noel was
called to take charge of the church.

Mr. Dillard was pastor, for brief periods, of Providence
Ephesus, Paris and Clear Creek churches. While pastor of the
latter, during a period of two years, it enjoyed an extensive
revival. He related the following incident, which occurred
during the revival :

The mother of Henry Clay [the distinguished statesman,]
was a member of Clear Creek church. One night during the
revival, we had meeting at a private house. After preaching
commenced, a very gay young lady, a niece of Mr. Clay,' came
in. She was elegantly dressed, and wore, as an especial attrac-
tion, a new styled hat, adorned with a very fine ostrich feather.
She took a conspicuous seat on a piece of furniture in the room.
At the close of the sermon there was much feeling among the
people. Several came up and desired me to pray for them.
Just as we were about to kneel in prayer, the gay young lady
sprang from her seat, tore her fine hat from her head, dashed it
on the floor, exclaiming, 'My hat and feathers came well nigh
sending my soul to hell,' and rushed forward to join the peni-
tents in prayer. As we knelt in prayer, the venerable mother
of Mr. Clay, cried out, 'Brother Dillard, don't forget Henry.' "

Mr. Dillard was afflicted from his youth by a scrofulous
affection. It first attacked his lungs, in the nature oi tuburcido-
sts, and threatened to carry him off After he was relieved
from this, he was attacked with fistula. This refused to yield
to medical treatment. His physicians advised him to take a
sea voyage, as the only hope of obtaining relief. Accordingly,
in January, 1839, ^^^ sailed for Europe. During the first part
of the voyage, his health, already very feeble, seemed to de-

144 History of Kentucky Baptists.

cline rapidly, until he reached mid-ocean, when he despaired
of living through the approaching night. He described his
situation after the following manner :

"When night came on, I, and all on board, thought I
would die before morning. I knew how they disposed of dead
bodies at sea, by nailing them up in boxes and casting them
into the deep. My feeling, at the thought of being cast into
the ocean, was horrible beyond description. I thought of all
the grave-yards that I could remember, and felt great longings
to be buried in the humblest, among slaves, rather than be
thrown into the sea. I would have gladly given all I possessed
to be buried then in my own family grave-yard, near Lexing-
ton. But while I was suffering this inexpressible agony of soul,
this passage of Scripture came into my mind. 'And the sea
gave up the dead which were in it.' This gave me immediate
comfort. I felt that I would be as safe in the sea, as on the
dry land. In a few minutes I went to sleep, and inthe morn-
ing awoke, feeling much better."

After traveling over England, France, Scotland and a part
of Ireland, he returned home with his health restored, having
been absent about six months.

In 1843, he was appointed Superintendent of Public In-
struction for the State of Kentucky. He filled this position,
with honor to himself, and usefulness to the cause of education.
He lectured on education in all the counties in the state, except
three or four. But what seemed to give him most satisfaction
was, that he felt assured he had served the cause of Christ, dur-
ing this term of office, as successfully as during any similar per-
iod of his life. On one occasion, he lectured on education a
number of days in succession, and preached every night, at the
Forks of Dix River. An extensive Revival occurred, and sev^-
enty-two souls were baptized. He labored in a similar manner
at Covington, where about a hundred and fifty were baptized.
He endeavored to use his social powers for the honor of Christ.
The following incident will hardly fail to remind the reader of
some occurrences in the life of the distinguished John Gano.
"On one occasion, while riding through Casey county, " said
Mr. Dillard, "I was overtaken by three rough looking fellows,
one of whom offered to bet five dollars that he could beat me on
a quarter race. I objected, that the sum was too small, and the

Ryland Thompson Dillard. 145

road too rough. Presently we all came to the bank of Green
river. Here we stopped. One of the men said : 'This is the
road to run the race on.' 'Well,' said I, 'if you will agree to
my proposition, I will run a race with you. These men are
strangers to me. They may be honest, and they maybe rascals.
I do not like the judges, the track, nor the distance. But if you
will run over the course of time, for a crown of Righteousness,
and let Jesus Christ be the judge — go !' "

About 1859, Mr. Dillard was attacked with a cancer on his
face, which compelled him to relinquish his pastoral charges.
After some months he recovered sufficiently to engage in his
holy calling, and again took charge of East Hickman and two
other churches. In 1868, his health became feeble, and he
resigned all his pastoral charges. He, however, continued to
go among the churches, and preach as often as his failing
strength would permit. During this period, he often remarked
that he had his trunk already packed for his last jouj^ney.
When asked what he had in his trunk, he would reply: "Noth-
ing but the grace of God. " The cancerous affection in his face
continued to become more and more aggravated, till it exhaust-
ed his physical powers. He frequently expressed his will-
ingness, and even his anxiety, to depart. A few hours before
his departure, he expressed his reliance on Christ. On the 26th
of December, 1878, he passed quietly away to the home of the
blessed.

Mr. Dillard, whose wife went home some years before him,
raised five daughters and three sons, all of whom became Bap-
tists. His oldest son, William, commenced preaching, but had
to desist on account of failing health. Three of his daughters
married Baptist preachers. The oldest married W. M. Pratt,
the second, D. O. Yeiser, and the third, George Hunt.*

The Baptists of Kentucky have had few ministers of more
value to the Denomination and the cause of Christ, than Ryland
T. Dillard. He was a man of good intellectual and social cul-
ture, was dignified and gentlemanly in his bearing, frank and
open in conversation, and possessed the capacity to make the
humblest feel easy in his company. His social popularity was

*"Most of the facts in the foregoing sketch were taken from Mr. Dillards
lips, by the author, at his home, Julj' 7, 1869.

146 History of Kentucky Baptists.

evinced in the fact that he married 845 couples. As a speaker,
he was chaste, forcible, and eloquent. In his prime, he was
one of the first orators in the Kentucky pulpit.

He was a farmer and a good business man, and accumula-
ted a comfortable property. He used his business talent for
the cause of Christ as he did any other grace which God had
afforded him, and was among the foremost in all the enterpris-
es of the Denomination. Both as a pastor and an evangelist,
he was eminently successful. He labored in many great revi-
vals, besides those in his own immediate charges. During his
ministry, he baptized about 2,500 with his own hands. The
two churches to which he ministered so long, and faithfully,
grew to be large, strong bodies. At one time they contained
nearly a thousand members, and are now among the leading
churches of Elkhorn Association.

Hanging Fork of Dix River [now New Providence]
church was most probably gathered by William Marshall. It
was constituted of something less than twenty members, on a
small stream from which it derived its name, in 1787. It was
located in Lincoln County. Among its early members were
William Marshall, Maurice Hansberry and William Gaines. It
united with Elkhorn Association the same year in which it was
constituted, and, in the following May, reported an aggregate
membership of twenty. It was a prosperous little church, un-
der the pastoral care of Mr. Marshall, till 1791, when it
reached a membership of sixty-five. During that year a
church of thirteen members was constituted out of its member*
ship, in Mercer county. This new church was first called Cove
Spring, but afterwards took the name of Stony Point, and has
long been dissolved. Hanging Fork church remained a mem-
ber of Elkhorn Association till the general union, after which
it united with South Kentucky, and on the division of that body
it fell in with South District Association, of which it is still a
member. About the year 1832, it moved its location to a
point about three miles east of Danville, in Boyle county, and
took the name of New Providence. Among the preachers
raised up in this church are John L. Smith, Strother Cook,
James P. Kincaid and J. M. Bruce. In 1848, it reported a
membership of 236. In^i877, it reported only 73.

William Marshall its first pastor, probably continued to

Kentucky Association of Separate Baptists. 147

preach to it about ten years, when he moved to Shelby county
where he raised up Fox Run church.

Joel Noel appears to have been the second pastor. Of
this good old preacher, little is known. Some of the old
people remember him as a quiet, dignified old preacher of small
gifts and an excellent christian character. Among the early
settlers of Lincoln county, he had been very useful in helping
to build up the young churches. He died at his home, in what
is now Boyle county, in the fall of 18 15. His youngest son
was a Cumberland Presbyterian preacher of fair abilities.

The Separate Baptists had now gathered eleven churches,
and beginning to recognize the need of some bond of union, re-
solved to form an Association. Accordingly, messengers from
these churches met at Tates Creek meeting house in Madison
county, on the first Friday in October, 1787, and proceeded to
constitute a fraternity, to which they gave the name of South
Kentucky Association of Separate Baptists. Of the eleven
churches of which the confederacy was constituted, only the fol-
lowing names are certainly known :

Boones Creek. Joseph Craig, Minister.
Head of Boones Creek.
Howards Creek. Robert Elkin.
Forks of Dix Rivet. James Smith.
Gilberts Creek. Joseph Bledsoe.
Rush Branch. John Bailey.
Tates Creek. Andrew Tribble.
Lick Creek. James Rogers.
Pottengers Creek. Benjamin Lynn.

It appears most probable that the other two churches
were.

Head of Salt River, and
South Fork of No-Lynn. James Skaggs.
The book of records has been preserved, and is now in the
possession of Elder William Rupard of Clark county. But it
was so awkwardly kept, that only fragmentary items of the
proceedings of the Association can be ascertained from its
pages. The record states that the Association "was constituted
on the Bible." No written constitution, confession of faith,
abstract of principles, or even rules of decorum were adopted,
at this, or any subsequent period. The organization does not

148 History of Kentucky Baptists.

appear to have been considered complete till the following May
for it is stated in the records of the annual meeting of the body,
in 1 79 1, that, "The Association agrees to abide by the plan
upon which the churches of our union were constituted [an as-
sociation,] in October, 1787, and May, 1788."

Tlie churches of this fraternity were intermingled with
those of both Elkhorn and Salem Associations. Some of its
preachers adopted very loose doctrinal views, and their vague
teachings gave rise to frequent altercations between them and
the ministers of the Regular Associations. Asa consequence,
a number of the churches were divided on the different subjects
of controversy. Various attempts were made to unite the con-
tending associations ; but, for a period of about thirteen years,
these efforts all failed, and each successive failure made the
breach wider, and the altercations more bitter. This unpleasant
state of affairs continued till I801, when the great revival of
that period so softened the hearts of God's people, that they
found it easy to bury all their differences, and form a union of
all the Baptists in the State. A fuller account of this happy
transaction will be given in its appropriate place.

CHAPTER XII.

FORKS OF ELKHORN, SHAWNEE RUN AND OTHER CHURCHES CON-
STITUTED IN 1788.

At the beginning of the year 1788, there were two Regular
Associations and one Separate ; sixteen Regular and eleven
Separate churches ; twenty-five Regular and ten Separate ordained
preachers, and several licensed preachers of both orders. During
this year, three Regular and three Separate churches were formed.
Like those which had been gathered before, some of these were
permanent and valuable churches, and others of them soon
perished.

Forks of Elkhorn church was gathered by that famous
old pioneer, William Hickman. The following account of its
origin, written by Hickman, shows the manner in which our
fathers followed the settlers to the frontiers, and erected the
standard of the cross among them. It must not be forgotten
that they were still exposed to the fury of the blood-thirsty sav-
ages, who constantly prowled around the settlements and em-
braced every opportunity to destroy the new occupants of their
favorite hunting ground. There were already eight little churches
in Fayette, one in Bourbon, one in Clark, and one in Woodford,
all under the protection of the forts, before there was any settle-
ment at the Forks of Elkhorn, in what is now Franklin county.

During the year 1787, a precious revival was prevailing in
most of the settlements in Fayette and the surrounding counties.
Mr. Hickman gathered Marble Creek church, and, for a time,
supplied it with stated preaching. The revival influence was fol-
lowing the settlers, as they advanced into the wilderness to form
new homes, and contend with new trials and dangers. Of this
period. Elder William Hickman writes as follows :

' ' About that time, the Forks of Elkhorn began to be settled.
Mr. Nathaniel Sanders, old brother John Major, brother Daniel
James, old William Hayden, old Mr. Lindsay and a few others

[149]

150 History of Kentucky Baptists.

had moved down. As there was a prospect of a large settle-
ment, Mr. Sanders named to his neighbor, Major, that it would
be right to get some minister to come down and live among
them. This pleased Major, he being an old Baptist. They con-
sulted as to whom they should get. Mr. Sanders, who had a
slight acquaintance with me, mentioned my name. This seemed
strange, as he was a very thoughtless man about his soul. How-
ever, they agreed between themselves to make me a present of a
hundred acres of land. This was unknown to me at the time.
On a very cold night, brother Major, came to my cabin about
twenty miles from his residence. When he came in, upon being
asked to sit down, he said : ' No, like Abraham's servant, I will
not sit down till I have told my errand.' He then told me what
had brought him to see me, and gave me till the next morning to
return him an answer. We passed a night of prayer. It was a
night of* deep thought with me for I wished to do right. I was
halting between two opinions, and when I reflected that the Forks
of Elkhorn was exposed to the savages, there being no settle-
ment between there and the Indian towns, I thought it would
frighten my wife and children. However, I consulted them about
what I should do. They being willing to go, in the morning I
answiered brother Major thus : ' I have an appointment at Marble
Creek. I will name the matter to the brethren there. If they
will give me up, I will write to you or come and see you, and we
will decide upon it.' I went to Marble Creek, and stated to the
brethren the circumstance. They were for awhile very unwilling
to let me off. But at length they said, if it was my wish, and
for my advantage, they would submit. I then felt free and went
down instead of writing. I first went to brother Major's, and
from' there to Mr. Sanders. I was astonished to find that his
wife was an old professor of religion. Mr. Sanders walked with
me -to the very spring I now live at, on his own land, and showed
me where I was to settle. I said to him: 'Sir, you don't care
about religion; I want to know why you wish me to come.' His
reply was : ' If it never is any advantage to me, it may be to my
family. ' It started tears from my eyes, not knowing what Pro-
vidence had in view. I, however, concluded to move as soon as
possible, and my son, William, being married, came down and
built a cabin, between Christmas and New Year, 1787. Between
this and my moving I visited my old church (South Elkhorn),

Forks of Elkhorn Church. 1 5 1

Marble Creek and other churches, and I do hope my labors were
not in vain. On the night of the 17th of January, we arrived at
my son William's cabin. I had sent down an appointment to
preach on Sunday at brother Major's. Almost the whole of the
inhabitants came out. I suppose there were about thirty whites,
besides a few blacks. I hope I was looking to the Lord. I took
this subject: ' Let me die the death of the righteous and let my
last end be like his. ' It was a blessed day. I think four or five
experiences came from that day's labor, and among the rest, Mr.
Sanders. The sword of the spirit pierced him to the heart. For
weeks he could find no rest. But at length he found peace in the
Lord. I was by when he met with his deliverance. We held
meetings day and night. About this time there was a great fall
of snow, and the balance of February and all of March was very
cold, but did not hinder our meetings. In the course of ten
months, twenty or thirty obtained hope in the Lord. Among
them were some of old sister Cook's family and brother Major's
children, and several of their blacks. Scarcely any weather
stopped us, and we thought but little about the Indians. When
April came it brought a fine spring, and we began to talk of be-
coming an organized church. Several brethren moved down
that spring. Brother [John] Taylor hearing of the work came
down from Clear Creek to preach to us, and help us on. As
well as my recollection serves me, there was a number baptized
before the constitution of the church, for brother Lewis Craig
was with us, at times. We sent for helps from Clear Creek.
South Elkhorn, and I think Marble Creek. We got together,
and after due examination were constituted a church of Christ.
This took place the second Saturday in June, 1788. They were
pleased to call me, to go in and out before them. The dear man
I so much dreaded (Mr. Sanders) I baptized, and the church chose
him as one of her deacons. I think, in the course of a year, I
must have baptized forty or fifty. I baptized nine of old sister
Cook's children, and among them the well known Abraham, now
the minister of Indian Fork in Shelby county. The same year I
baptized Philemon Thomas and his brother, Richard, the latter
a minister of the gospel, the former a statesman."

Forks of Elkhorn church had a regular prosperous course
for many years. Eight years after its constitution it contained
123 members. During "the great revival" 216 souls were

I 5 2 History of Kentucky Baptists.

baptized for its membership in one year (1801). It united with
Elkhorn Association, in 1788, and remained a member of that
body till about 1821, when it united with Franklin Association,
of which it has remained a prominent member to the present
time.

William Hickman, the founder and first pastor of Forks of
Elkhorn church, was among the most active, courageous and use-
ful of that noble band of pioneer preachers that brought the Gos-
pel of Jesus Christ to the great Valley of the Mississippi. He
was, in the true sense of the term, a servant of Jesus Christ. He
made preaching the gospel the business of his life. He consci-
entiously avoided that worldly speculation which involved a num-
ber of our early preachers in much trouble, and greatly marred
their usefulness. Refusing to entangle himself with the affairs of
this world, he looked unto the Lord, and steadily pursued his
holy calling, from the time God called him into the ministry, until
he finished his course with joy, at a ripe old age. He served the
Lord with diligence and zeal, in his youth, and realized the ful-
fillment of the promise made to the righteous : ' ' They shall bring
forth fruit in their old age."

William Hickman was the son of Thomas Hickman. His
mother's maiden name was Sarah Sanderson. He was born in
King and Queen county, Va., February 4, 1747. His parents
died young, leaving him and one sister, their only surviving
children, to the care of their grandmother. He gives the follow-
lowing account of his youth and early manhood :

' ' My sister and myself were taken by a loving old grand-
mother, who did her best for us. She tried to impress our minds
with a solemn sense of eternal happiness and the torment of hell.
These things bore heavily on my mind, and more so on the death
of our parents. Thinking of my father, and fearing he was mis-
erable, deprived me of hours of sleep. I hoped my mother was
in glory. With these thoughts, I determined not to be wicked,
and especially to keep from evil words. My opportunity for
learning was very poor, having little time to go to school. I
could read but little, and barely write. My sister also had very
littl-e opportunity to learn, for we were two little orphans.

"At about fourteen years of age I was put to a trade. The
family I had lived with since the death of my parents were or-
derly, but without any real knowledge of true godliness. They

William Hickman. 153

all depended upon their works to save their souls. None of us
knew any better in those days. I had not lived long at my new
habitation before I fell in with the evil habits of the family, for
master, mistress, children, apprentices and negroes were all alike
in their wickedness. I left off saying prayers, and learned to
curse and swear; for sinning will make us leave off prayer, and
real prayer will make us leave off sinning. I lived at this place
seven years. I went often to church to hear the parson preach,
when he was sober enough to go through his discourse. To-
wards the last of the seven years I heard of a people called Bap-
tists, though at a great distance. I was told that they would take
the people and dip them all over in the water. I was sure they
were the false prophets. I hoped I never should see one of them,
nor did I for several years after that.

" In the ninth year of my apprenticeship I married my mas-
ter's daughter. Both of us were poor, careless mortals about our
souls. My wife was fond of mirth and dancing. In the year
1770 the Lord sent these Newlights* near where we then lived,
in Buckingham county, Virginia. Curiosity led me to go some
distance to hear these babblers. The two precious men were
John Waller and James Childs. When I got to the meeting the
people were relating their experiences. There was such a multi-
tude of people that I could not see the preachers till they were
done. At last they broke up. The two preachers sat together.
I thought they looked like angels. Both of them preached, and
God's power attended the word. Numbers fell, some were con-
vulsed and others were crying out for mercy. The day's worship
ended. The next day they were to dip, as they called it in those
days. I went home, heavy hearted, knowing myself to be in a
wretched'state. I informed my wife what I had seen and heard.
She was much disgusted, fearing I would be dipped. She begged
me not to go again ; but I told her I must see them dipped. I went,
and an awful day it was to me. One of the ministers preached be-
fore baptism. Then they moved on to the water, near a quarter
of a mile. The people moved in solemn order, singing :
* Lord, what a wretched land is this
That yields us no supply.'

Though it was a strange thing in that part of the world, I
think the people behaved orderly. A great many tears dropped

^Baptists were so-called then.
11

154 History of Kentucky Baptists.

at the water, and not a few from my eyes. The first man
brother Waller led in had been a dancing master, to whom brother
Waller said he had given a gold piece to teach him to dance. I
think eleven were baptized that day."

' ' In the fall of the next year I moved to Cumberland coun-
ty. There I shook off the awful feeling I have named above,
yoked in with a gang of ruffians and took to dissipation, but with
a guilty conscience. The Lord sent his servants in that part, and
pretty soon a number of our dear neighbors were converted to
God, and among the rest, my wife." *

On the conversion of his wife, Mr. Hickman's remorse of
conscience greatly increased. His wife offered herself to the
church, and was approved for baptism, when he was absent.
This greatly irritated him. He kept her from being baptized
several months. He persuaded her to attend the Episcopal
church, and strove to convince her of the validity of infant bap-
tism. For this purpose, he studied the New Testament closely.
This investigation led him to the conclusion that infant baptism
was not taught in the Bible. He finally consented to his wife's
being baptized. Under the preaching of David Tinsley — that
eminent and faithful witness for Jesus, and four times a prisoner of
the Lord, in Virginia jails — Mr. Hickman became deeply over-
whelmed with a sense of guilt and condemnation. He closes a
relation of his experience as follows :

' ' I saw sin enough in my best performances to sink me to
hell. When I heard the truth preached, it all condemned me.
I often wished that I had never been born, or that I had been a
brute that had no soul to stand before the holy God. For
months I tried to pray, but thought I grew worse and worse, till
all hopes of happiness were almost gone.

"One cold and gloomy afternoon, the 2ist of February,
1773, I went over a hill to try to pray. When I got to the place,
I put myself in every position of prayer. I must have been an
hour in that dismal condition. It was so cold that I returned to
the house and sat awhile before the fire. I thought hell was my
portion. About the setting of daylight I got up and walked out
about fifty yards. All at once the heavy burden seemed to fall
off I felt the love of God flow into my poor soul. I had sweet

^'Hickman's Life and Travels, pp. 1-3 — Slightly Revised.

I

William Hickman. 155

supping at the throne of grace. My sins were pardoned through
the atoning blood of the blessed Savior. I heard no voice, and
no particular Scripture was applied. I continued there some-
time, and then went back to the house. I made no ado for fear
of losing the sweet exercise. That was one of the happiest
nights I ever experienced. The next morning when I rose and
looked out, I thought everything praised God, even the trees,
grass and brutes. In the month of April, I was baptized by
that worthy servant of God, Reuben Ford, who had baptized
my wife the fall before. We both joined the church after I was
baptized.*

The young converts composing this church, having no
preacher near them, kept up meetings themselves, as was the
custom of the early Baptists of Virginia. Among those who
took an active part in the public exercises were William Hick-
man, George Smith, George Stokes Smith, John Dupuy, James
Dupuy, Edward Maxey and Jeremiah Hatcher. All of these be-
came useful preachers, and the first five were among the early
preachers of Kentucky.

In 1776 Mr. Hickman came with a small company to Ken-
tucky. Some account of this visit has been given in the first
chapter of this work.

Several incidents which occurred under Mr. Hickman's
ministry during the eight years that he preached in Virginia,
after his first visit to Kentucky, will serve not only to exhibit
the zeal of the preacher, but will also show something of the
spirit of the times in which he lived.

Near where Mr. Hickman lived was the boundary line of an
Episcopal parish, the minister of which was a Mr. McRoberts.
The Virginia Legislature passed an act in 1776, by which the
parish ministers were deprived of their salaries, which they had
hitherto drawn from the public treasury. Most of them aban-
doned their parishes as soon as their salaries were cut off. Par-
son McRoberts had left his parish. The Methodists had seized
upon the opportunity to gather a large society in the vacant
parish. Congress proclaimed a general fast to be held on the
23d of April, 1777. M^- Hickman preached the fast day ser-
mon in his neighborhood. An immense crowd of people at-.

*Life and travels, pp. 5-6 ; slightly revised.

156 History of Kentucky Baptists.

tended. The Spirit of the Lord was present, and a number of
people were deeply convicted of sin. Among these was a mid-
dle-aged man named John Goode. He was so deeply wrought
upon that he thought he was going to die, and applied to Col.
Haskins to write his will. He continued some days in great
agony. For three days and nights he did not eat, drink or
sleep. When he obtained relief he went to see Mr. Hickman,
and related to him his experience. He concluded by saying:
" You need not mention baptism to me. Blessed be God, I
am baptized with the Holy Ghost and fire, and I need nothing
more." Mr. Hickman told him to search the Scriptures and
they would teach him his duty. ' ' I had an appointment the
next Sunday week," says Mr. Hickman, "at Muse's school-
house. I asked Mr. Goode if he would go to meeting with me,
if I would come by and take breakfast with him. He said he
would with pleasure. When I went he was sitting on his porch
with the Bible in his hand. He commenced conversation by
saying : ' You need not say anything about baptism; my Holy
Ghost and fiic baptism will do for me.'" Mr. Hickman ad-
vised him, as before, to search the Scriptures. "When the
meeting was dismissed that day," says Mr. Hickman, "I
missed Mr. Goode till the people were nearly all gone. At
last he came out of the woods. I asked him where he had been
all that time. He told me that Mr. Branch, one of his neigh-
bors, a church warden, had taken him out to give him some
good advice, and that the advice was to take care of the Bap-
tists, for they preached damnable doctrines, and that they will
not rest till they dip you. Mr. Goode replied that Mr. Hick-
man had not persuaded him, he only advised him to read the
Scriptures. 'Ah,' said Mr. Branch, 'that is their cunning.' ''

At another time Mr. Hickman preached at the funeral of
an old lady. After the service a friend of the deceased made
him a present of the value of five dollars. It was soon reported
that he charged five pounds for preaching a funeral sermon.
This was used to prejudice the people against the Baptists. Mr.
Hickman soon afterwards preached another funeral discourse
at the parish grave-yard, but was compelled to go off the church
lot, or, as it was called, "the church acre." Mr. Hickman re-
marks: "The Baptists in those days were much despised."
This was especially the case in Chesterfield county. ' 'A little

{

William Hickman. 157

before this date, about eight or nine ministers were imprisoned
at different times. But to stop the work of the Lord was not
in the power of the devil. The word was preached through
iron grates, and God blessed it to the conversion of hundreds."
It will be remembered that, ' 'in Chesterfield jail seven preachers
were confined for preaching, viz: William Webber, Joseph An-
thony, Augustine Eastin, John Weatherford, John Tanner,
Jeremiah Walker and David Tinsley. Some were whipped by
individuals, and several were fined." * "They kept up their
persecutions," says Semple, "after other counties had laid it
aside." Mr. Hickman, though not imprisoned, came in for his
share of rude persecution.

The following affecting circumstances show something of
the bitter feeling that was entertained against the Baptists, only
a hundred years ago. A revival was in progress in Skinquarter
church. Many people were interested about their souls.
Among these were the wife, son and daughter of an old man
who was a fierce opposer of the Baptists. The young lady was
the first to find peace in the Savior. Despite the father's op-
position. "Nothing would do but she must follow the foot-
steps of her dear Master. After she was baptized," continues
Mr. Hickman, "She never dared to put her foot in her father's
house. He cursed and swore and wished her in hell. But
she had friends and homes enough. One day her poor old
mother came to my house and asked rne what I would do if
she told me an experience that satisfied me, and demanded
baptism. I told her I should have to baptize her. She said : T
expect to put you to the test, in a short time. But my hus-
band must not know it. If he does, I know he will kill me.'
I told her I did not think so. She replied : T know him bet-
ter than you do. ' A short time after this, the old man went
from home, and the old lady came to my house with her bun-
dle under her arm. The expelled daughter was at my house at
that time. The old lady related her experience. It was satis-
factory. My wife, the old lady and myself went alone to the
water. Her daughter would not go, for fear she would be in-
terrogated on the subject. The old lady came up out of the
water praising and glorifying God. I informed the church what

•'His. Va. Baptists, p. 207.

158 History of Kciituckv Baptists.

I had done, and they were pleased with it. I directed the dea
cons to convey the elements to her when administering the sup-
per, she being in some bye-corner covered with a large hand-
kerchief. The old man did not find it out for four years. The
worst of his rage was then over. The son, a young man grown,
had been converted. But he lived with his father, and was
afraid to be baptized. One night at a meeting the members
became very lively under religious exercises. Abram — for that
was his name — came forward and related his experience. Like
Paul, I took him the same hour of the night and baptized him.
I saw his mother next morning. She said to me : 'Brother
Hickman, did you baptize Abram last night ?' 'Why do you
ask that ? ' said I, for I was sure none could have told her.
'Why, I dreamed so: I thought I stood by and saw it.' I told
her I had, and she appeared much rejoiced. Some one told
Abram's father of his baptism on Monday morning. The old
man drew his cane on him and ordered him off, but did not
strike him."*

John Goode, who was at first so well satisfied with his Holy
Ghost and fire baptism, after studying the Scriptures sometime,
demanded zvatc}^ baptism, and ultimately succeeded Mr. Hick-
man as pastor of Skinquarter church.

Mr. Hickman relates the following incident, which occurred
under his ministry, while he was pastor of Tomahawk church.
There was a man living near the meeting place, "who was
thought to be a christian," says Mr. Hickman, "but had not
joined society. I said to him one evening going from meeting:
' Mr. Flournoy, when I come again, I intend to have meeting at
your house, on Saturday night, hear your experience and baptize
you the next day.' He asked me if I was in earnest. I told
him I was. The same week there was preaching at the meeting-
house by a strange minister. The preacher and myself went to
Mr. Flournoy's to dinner. After dinner he said to me that he
could not wait till next meeting to be baptized. I told him he
had waited seven years, and asked him if he could not wait an-
other month. I told him I should do as I had promised. The
next morning he came to my meeting, ten miles off, bringing his
family and friends, and also his clothes to be baptized in. I told

"'Life and Travels, pp. 15-16; revised.

William Hichnaii. 159

him I should do as I had first told him. The next monthly meeting-,
I baptized him, according to my first arrangement. When I
came to Kentucky I left him the minister of Tomahawk church."

Another circumstance will illustrate the strictness of dis-
cipline among Baptists, at that period. A young lady, the
daughter of Colonel Haskins, was arraigned before the church at
Skinquarter, ' ' for wearing stays, they being fashionable at that
time. She was truly a meek and pious young lamb," continues
Mr. Hickman. " I plead her cause and saved her. She after-
wards became the wife of Edward Trabue, and died in Ken-
tucky."

On the 1 6th day of August, 1784, Mr. Hickman started to
move to Kentucky. He arrived at George Stokes Smith's, in
what is now Garrard county, on the 9th day of November. "The
next day," says he, "which was Sunday, there was meeting at
brother Smith's, and unprepared as I was, I had to try to preach,
though there were three other preachers present. I spoke from
the fourth psalm : ' The iJprd hath set apart him that is godly
for himself " This was his second attempt to preach in Ken-
tucky. It was now more than eight years since he began his
ministry at the head of the spring at Harrodstown. Thomas
Tinsley was present when he made his first effort. Speaking of
the second, he says : ' ' Old brother William Marshall was there,
and invited me to go where he lived, at a place called the Knobs.
He appeared to set some store by me, but thought I was tinc-
tured with Arminianism. I thought he was strenuous on eternal
justification. There was a church at Gilbert's creek, but I had
no inclination to join so soon after I moved there. Brother
John Taylor came from the north side of Kentucky river, and
preached at brother Robertson's. William Bledsoe was there.
Brother Taylor's text was : ' Christ is all in all.' I fed on the
food. It was like the good old Virginia doctrine." Thus, in a
few days, Mr. Hickman was brought in contact with nearly all
the preachers in " Upper Kentucky." There were at that time,
only two Regular and two Separate Baptist churches in that part
of the State; and the first revival did not occur till the following
winter.

The 5 th of the following April, Mr. Hickman moved to the
north side of Kentucky river, and settled near Lexington. The
fourth Saturday in the same month, he and his wife handed in

i6o History of Kentucky Baptists.

their letters, and were received into the fellowship of South
Elkhorn church. Here he and Lewis Craig became yoke-fellows
in the ministry, and John Taylor was near by. Than these, a
nobler trio of gospel ministers has seldom blessed any one com-
munity on our planet. They, with a few others perhaps equally
pious, but less active and zealous, raised up, in a few years,
churches enough to form a large and influential association, and
their names were familiarly known over this continent, and in
Europe.

Mr. Hickman's labors at Boones Creek, Marble Creek,
Forks of Elkhorn and Brashears Creek, in Shelby county, have
already been spoken of. He became pastor of Forks of Elk-
horn, at its constitution, and sustained that relation till it was
severed by death. He supplied Brashears Creek near the present
town of Shelbyville, about a year, when he had to be attended
by a band of soldiers between Frankfort and that point, to guard
him against the hostile Indians. He then induced Joshua Morris
to move to Brashears creek, and take charge of the little
church. In 1791, he paid a short visit to his old churches in
Virginia. On his return to Kentucky, he commenced preaching
in Mr. Ficklin's barn, on McConnells Run, in Scott county.
Here he raised up a church, at first called McConnells Run, but
now known as Stamping Ground. To this church he ministered
about fourteen years. A few brief quotations from his Life and
Travels will give, in a narrow compass, some idea of his abun-
dant labors and great success in Kentucky. Speaking of the great
revival of 1800—3, ^^^ says : "I suppose I baptized more than five
hundred in the course of two years, though in different places.
Our church (Forks of Elkhorn) increased to three or four hun-
dred in number. About this time the churches began to branch
off. We dismissed members to constitute Glen's Creek, South
Benson, North Fork and Mouth of Elkhorn (Zion) churches. I
attended all those young churches at that time, they being desti-
tute of ministers, and baptized a number of members in each,
till they were supplied. In those days I went down and visited
my friends on Eagle creek, and baptized a number there. Soon
after that a large and respectable church arose there. Brother
John Scott moved among them, and has long been their pastor. "
' ' I am now in my eighty-first year, and have a greater charge
on me than ever I had. I am called upon to attend three other

William Hickman. i6l

churches, besides our owrii This takes up all my time. But I
want to spend my latter moments to God's glory. I enjoy com-
mon health through the goodness of God."

' ' I have, after my poor manner, to serve Mt. Pleasant,
North Fork and Zion churches. Our regular meetings at the
Forks of Elkhorn, have been on the second Saturday and Sun-
day in each month for nearly forty years. This church I hope
to serve till I am laid in the dust, for they have ever manifested
their love and esteem to me. They lie near my heart, I wish to
live and die with them ; and I hope to spend a blessed eternity
with them where parting is no more."

Some two years after he wrote the paragraphs just quoted,
this venerable servant of God, still in ordinary health visited
south Benson church, of which his son William was pastor.
After preaching, and then eating a hearty dinner, he complained
of feeling uncomfortable. He started to go home, accompanied
by his son. When he reached Frankfort he was unable to pro-
ceed further. He stopped at the house of a friend and re-
quested a pallet to be made on the floor. On this he lay down
to rest. As he lay there, talking of his trust in Christ, on a
mild evening in the fall of 1830, he grew weaker and weaker,
until his voice was silenced. A few moments afterwards he
passed away to the eternal home. So ended a long life of ac-
tive labor and prominent usefulness in the cause of Christ. Of
this remarkable man of God, John Taylor wrote in the follow-
ing quaint style, while Mr. Hickman was living:

' 'This man had a great range in Kentucky, for here he has
been a faithful laborer nearly forty years. He is truly a '76
man, for in 'jG he paid a visit to Kentucky, and here, the same
year, he first began to preach. In early times, and in the face
of danger, he settled where he now lives, for a number of years,
at the risk of his life, from Indian fury. He preached to the
people in Shelby county, and other frontier settlements. So
that he is one of the hardy, fearless sons of 'jG. For upwards
of thirty years he has served the church at the Forks of Elk-
horn, in which congregation he has, perhaps, baptized more than
five hundred people. He has statedly served a number of other
churches. Perhaps no man in Kentucky has baptized so many
people as this venerable man. Though now about seventy-six
years old, he walks and stands as erect as a palm tree, being at

1 62 History of Kentucky Baptists.

least six feet high, rather of a lean texture, his whole deport-
ment solemn and grave, and like Caleb, the servant of the Lord
of old, at four score years of age, was as capable of going to war
as when young. This '']6 veteran can yet perform a good part in
the Gospel Vineyard. His preaching is in a plain, solemn style,
and the sound of it like thunder in the distance ; but when in his
best mood his sound is like thunder at home, and operates with
prodigious force on the conscience of his hearers."*

Mr. Hickman was twice married and raised many children.
His oldest son, William, was long pastor of South Benson
church. Captain Paschal Hickman who fell in the battle of
River Rasin, and in whose honor Hickman county was named,
was another of his sons. The venerable Elder Paschal Todd,
of Owen county, is a grandson.

Hustons Creek church was a small body of Separate
Baptists, gathered in Bourbon county in 1788, by Moses Bled-
soe. It contained, in 179O, fifty-six members. After this its
name disappeared from the records.

Moses Bledsoe was a preacher of considerable prominence
among the pioneers of Kentucky. But little is now known of
his life and labors. He was most probably a son of Elder
Joseph Bledsoe, the founder and first pastor of Gilberts Creek
church of Separate Baptists, in Garrard county, and brother of
Elder William Bledsoe and the brilliant but erratic. Judge Jesse
Bledsoe.

Moses Bledsoe was a native of Virginia. He came to Ken-
tucky at a very early period, and was active among the Sepa-
rate Baptists, in raising up the early churches of that order. He
was pastor of Hustons Creek, Bethel and Lulbegrud churches,
and was one of the committee which arranged the "terms of
general union." He had the reputation of being a good
man.

Rolling Fork church was located in the southern part of
Nelson county. It was constituted in 1788, and united with
Salem Association the same year. It reported to the Associa-
tion seventeen members. It was probably gathered by Joshua
Carman, an enthusiastic Emancipationist. This church sent
with its letter to the association, the year after it obtained ad-

*His. Ten Ch's., pp. 48-49.

Joshua Carman. 163

mission into that body, the following query: "Is it lawful in
the sight of God for a member of Christ's church to keep his
fellow-creatures in perpetual slavery?" "The association
judge[d] it improper to enter into so important and critical a
matter at present." This answer was unsatisfactory. The
church continued to agitate the subject of slavery till, in 1796,
it withdrew from the Association. It returned to the Association
in 1802, but was disturbed by a factious spirit, and a disorderly
preacher of the name of William Downs, and continued to wither
till 1825, when it dissolved. ^^

Joshua Carman, who appears to have been the founder and
first pastor of Rolling Fork, was probably a native of Western
Pennsylvania. He was among the early settlers of Nelson
county, Kentucky. For a number of years he was an active
minister in the bounds of Salem Association, and was several
times appointed to preach the introductory sermon before that
body. He was regarded a man of good ability, and was much
beloved by the brethren. But, becoming fanatical on the sub-
ect of slavery, he induced Rolling Fork church to withdraw
from the Association, in 1796, and declare non-fellowship with
all slave-holders. He attempted to draw off Cedar Creek church,
of which, according to tradition, he was pastor at that time.
But, failing in this attempt, he collected the disaffected members
from that church, Cox's Creek and Lick Creek, and, with the
assistance of Josiah Dodge, constituted an Emancipation
church, about six miles north-west of Bardstown. This church
soon withered away, and Rolling Fork church returned to Salem
Association. The exact date of constituting this Emancipation
church, or the name it bore, is not now known, but it is sup-
posed to have been the first organization of the kind in Ken-
tucky. Mr. Carman, finding himselt unable to bring any con-
siderable number of Baptists to his views, moved to eastern
Ohio, where it is said he raised up a respectable church, and
preached to it till the Lord took him away.

William Downs was the next preacher in Rolling Fork
church. He possessed extraordinary natural gifts, and was
one of the most brilliant and fascinating orators in the Kentucky
pulpit in his day. But he was indolent, slovenly and self-in-

*Min. Sal. Asso.

. 1 64 History of Kentucky Baptists.

dulgent. This rendered him almost useless to society, and per-
haps worse than useless to the cause of Christ.

William Downs was a son of Thomas Downs, an early-
settler in what is now Ohio county, Kentucky. He was prob-
ably born in a fort where the county seat of Ohio is now located,
about the year 1782. His father, having moved to Vienna Fort,
on Green river, where Calhoun is now located, was killed by a
party of Indians, about the year 1790. He left two sons, Thomas
and William, both of whom became Baptist preachers — the
former, a man of great usefulness. William was brought to
Nelson county, and placed under the care of Mr. Evan Will-
iams, by whom he was brought up. He received a fair English
education, for that time, and adopted the profession of school
teaching. In early life he professed religion, and united with
Rolling Fork church. He commenced exercising in public soon
after he was baptized, and gave evidence of such extraordinary
gifts that the church too hastily had him ordained to the minis-
try. He had preached but a short time before he was sum-
moned before the church to answer the charge of being intoxi-
cated. To avoid the trial he sought membership in a Separate
Baptist church, and was received. Rolling Fork church, how-
ever, publicly excluded him, and requested Salem Association
to advertise him. This was done in the minutes of that body,
in 1805.

Mr. Downs, however, continued to preach among the Sepa-
rate Baptists till he raised up a large church of that order, called
Little Mount. It was located about three miles north-east of
Hodgenville, and contained a number of highly respectable citi-
zens. Mr. Downs was fond of controversy, and engaged in
several debates. His exceeding familiarity with the Sacred
Scriptures, his ready wit, keen sarcasm, and brilliant oratory
attracted the attention and won the admiration of the most in-
telligent and refined people within the limits of his acquaintance.
Hon. Benjamin Hardin, one of the leading lawyers and states-
men of Kentucky, greatly admired his oratory, and embraced
every opportunity to hear him preach. During an informal dis-
cussion with a Catholic priest, Mr. Downs' wit and sarcasm so
irritated the "reverend father" that he struck his troublesome
adversary in the face with his fist. This afforded Mr. Hardin an
opportunity to arrange the terms of a public debate between the

William Downs. 165

Driest and Mr. Dowhs. Mr. Hardin presented his friend Downs
,vith a handsome suit of clothes to wear during the debate. The
Driest opened the debate with an hour's speech. Not knowing
VIr. Downs' church relationship, he attempted to confound him
Dy proving conclusively that all the Protestant SQCis had received
:heir baptism from the Roman Catholic church. Mr. Downs
idmitted his proposition, but denied being a Protestant. The
Driest exhibited his disappointment and confusion by saying to
VIr. Hardin : " You have brought me an Anabaptist to contend
igainst : had I known this, I would not have debated with him. "
jreatly to the gratification of his honorable friend, Mr. Downs
gained a complete victory.

About the year 1830 Mr. Downs moved to Ohio county,
md again joined the United Baptists. Here an opportunity
A^as soon afforded for the display of his controversial powers.

A Universalist preacher, of the name of Mann, had been
or some months preaching at Hawesville, in Hancock county,
Dccasionally. At the close of each discourse he challenged his
ludience to furnish an orthodox preacher to debate with him.
Finally a gentleman present accepted the challenge. The terms
:Df debate were agreed on, and the time appointed for it to com-
mence. Punctual to the time Mr. Mann, who was a very hand-
some man, and dressed very elegantly, made his appearance.
Mr. Downs had worn out the suit of clothes which Mr. Hardin
had given him, and was now clad extremely shabbily. He had
Dn a pair of coarse, short, tow-linen pantaloons, an old wool
hat, with a piece of leather sewed in the crown and a pair of
coarse cow-skin shoes, without socks. He and Mr. Mann were
formally introduced. The latter expressed his astonishment
and disgust by asking the question: "Is this the man you
have brought here to debate with me?" Mr. Downs replied
promptly: " Never mind, Mr. Mann, I am only fit to do the
dirty work of the church." The debate proceeded. The
Universalist fop, in debate with the old experienced controver-
sialist, was as a pigmy in the hands of a giant. Mr. Downs
played with him as a cat plays with a wounded mouse. At the
close of each argument, presented with irresistible force, he
quoted from Paul, leaving out the word "every." " Let God
be true and man (Mann) a liar. " At the close of the debate

1 66 Histofy of Kentucky Baptists.

the crest-fallen Universalist beat a hasty retreat, and was never
afterwards seen in Hawesville.

In the split among the Baptists of the Green River country,
on the subject of missions, about the year 1835, Mr. Downs went
off with the anti-mission faction. After this he had a controversy
with a Campbellite preacher. But while he always displayed
splendid abilities in the pulpit, his moral character was so defec-
tive that he exerted little influence for good. He died in pov-
erty and obscurity, about the year i860.

Head of Salt River church was a small body of Separate
Baptists, constituted in Mercer county, in 1787 or 1788. In
1790 it reported to South Kentucky Association 57 members.
After this we hear no more of it ; it either dissolved or changed
its name.

Buck Run church was gathered by John and James Du-
puy. It was constituted October i, 1788, and was located in
Woodford county. It united with Elkhorn Association the
same month in which it was constituted, and the following year
reported 14 baptisms and a total membership of 34. This
church, like many others at an early period in Kentucky, prob-
ably had no stated pastor, but was supplied with preaching by
the ministers who were among its members. In 1793 it attained
to a membership of 70. After this it was rent by factions, and
rapidly declined, till 1799, when it dissolved.

John Dupuy was of French extraction. The history of his
ancestors is one of thrilling interest.

In spite of Papal vigilance, the Lutheran Reformation
spread from Germany over France, till the French Protestants
numbered hundreds of thousands. The contest between them
and the Catholics led to the Bartholomew massacre in 1572, in
which it was supposed thirty thousand Protestants were slain
within thirty days. This persecution continued till Henry IV
published a decree, in 1598, granting the Protestants certain
civil rights. This decree is commonly known as the Edict of
Nantes. After this the Protestants, who were called Huguenots,
enjoyed some degree of peace, till Louis XIV again deprived
them of their civil rights, in 1681, when another fearful persecu-
tion broke out, and the sufferings of the Huguenots became in- :
tolerable. Notwithstanding the borders of the Empire were

John Dnpuy. 167

guarded by armed soldiers, more than a half million of the
Protestants escaped to Switzerland, Germany, Holland and Eng-
land. In 1685 the Edict of Nantes was revoked, and the Protes-
tants were left wholly at the mercy of the Catholics. Such as
could get away fled from the Empire, while the remainder were
forced to recant or perish by martyrdom. Among the former
was a young man of large estate, of the name of Dupuy. He
had served fourteen years in the French army, and had been en-
gaged in as many pitched battles. On retiring from the army he
was married to Susannah Sevillian, a young countess, and settled
on his estate. Six months after this the Edict of Nantes was re-
voked. Dupuy secured a suit of male attire, dressed his wife in
the garb of a page, and, taking all the gold he had by him, they
mounted a pair of fleet horses and fled towards Germany. They
left the doors and windows of their house open, to prevent sus-
picion. But the wily zealots were soon aware of their flight, and
pursued them. Coming in sight of the refugees, they fired on
them, but with no other injury than the mutilating of a small
Bible,* which the countess carried on her person. As soon as
the refugees found themselves safe on the territory of Germany,
they alighted from their horses and worshiped God in solemn
prayer and a hymn of thanksgiving. After remaining in Ger-
many about fourteen years, the Dupuys, with many other
French Huguenots, emigrated to Virginia, about the year
1700, and settled at Manakin, an old Indian town on James
river.

Here John Dupuy, a son of Bartholomew Dupuy, and a
descendant of the bold Huguenot, was born in Powhatan county,
Virginia, March 17, 1738. He received a good education for
that time, and began in early life to devote himself much to re-
ligious exercise. He belonged to the Church of England, and
possessed a good estate. Being a good reader, and having a
pious disposition, he began to collect his neighbors, and read to
them from the church service the sacred scriptures, or printed
sermons. He was invited to hold meetings at the houses of his
neighbors. In a short time he had established three weekly ap-

"-■ This Bible and a short sword, carried at that time by M. Dupuy, are
said to be still kept in the Dupuy family, fn America. Miss Eliza Dupuy
has published a historical romance, entitled, "The Short Sword of the Hu-
guenots."

1 68 History of Kentucky Baptists.

pointments at the houses of three poor but pious old widows.
These people being too poor to furnish candles, he read by the
light of fires made of pine knots. He gradually fell into
the habit of exhorting the people, after reading the Scrip-
tures.

Much interest began to be manifested at young Dupuy's
meetings. Under his warm exhortations the people would groan
and weep, and give other indications of strong religious feeling.
At one of these meetings, while Mr. Dupuy was exhorting, and
the people were exhibiting much tenderness of feeling, a son of
the widow at whose house the meeting was held, rose up and cried
out angrily : "John Dupuy, you must stick to the rules of the
Church of England. You shall not preach here." Mr. Dupuy
now began to study the Bible, and soon became^convinced of the
duty of believer's immersion. At this time he had probably
never heard a Baptist preach. Some time after this, hearing that
Samuel Harris and Jeremiah Walker had an appointment to
preach, about forty miles from where he lived, he went to hear
them. He was so well pleased with their doctrine that he re-
lated to them his Christian experience, and was baptized, June
i6, 1771.

The seeds Mr. Dupuy had sown in his Bible readings
and exhortations were ripening for the harvest. He induced
William Webber and Joseph Anthony to visit the neighbor-
hood. The Lord blessed their labors. A church, called Pow-
hatan, was constituted the same year. This was the first Bap-
tist church in Powhatan county. Mr. Dupuy built them a sub-
stantial meeting-house, a part of the wall of which is still stand-
ing ; but the building has been greatly enlarged. Soon after this
church was constituted the famous John Waller and the Craigs
visited the neighborhood. A great revival ensued, and a large
number was added to the church.

David Tinsley was induced to settle among these brethren,
and became their pastor. The church prospered under his mis-
istry, till 1774, when he was thrust into Chesterfield jail for
preaching the gospel. During this year Mr. Dupuy was mar-
ried to Elizabeth Minter, and was soon after ordained pastor of
Powhatan church. This position he occupied till he moved to
the West. This church was a very prosperous one. Previous
to the year 1827, it had raised up fourteen preachers. Among.

James Dupuy. 169

these were John and James Dupuy, George and George
S. Smith and William Hickman, all of whom settled in
Kentucky.

Ill the fall of 1784 John Dupuy moved to Kentucky, and
settled in what is now Woodford county. In the following
spring he went into the constitution of Clear Creek church.
After remaining about three years a member of this church, he
and his brother James Dupuy, who had recently moved from
Virginia, constituted a church, on Buck Run, not far from where
Griers Creek meeting-house now stands. This church, as stated
above, was dissolved in 1799.

In 1801 Mr. Dupuy moved to what is now Oldham county,
and united with the church on Pattons creek. Here he re-
mained on his farm till about one year before his death, when
he moved to Shelbyville. The church on Pattons creek with
which he had labored about thirty-five years, wrote him a long
and affectionate letter after he moved to Shelbyville, begging
him not to move his membership from among them. This he
consented to, and died a member ot that church, October, 1837,
in the hundreth year of his age.*

Mr. Dupuy possessed very moderate preaching gifts. But
he was a good man, and in his younger days was active and ^
useful as an exhorter. He was much beloved for his ardent
piety and his munificent charity to the poor.

James Dupuy was a brother of John Dupuy, but nearly
twenty years younger than he. He was probably converted
under the preaching of David Tinsley. He commenced exer-
cising in exhortation in the little night meetings held by William
Hickman and others, about the year 1773, when he was only a
youth. There were seven of the young men, none of whom
were recognized as preachers then, but who were zealous in
holding meetings in that neighborhood till Skinquarter church
was raised up and Hickman was ordained its pastor. The seven
all became preachers, ultimately.

James Dupuy moved to Woodford county, Kentucky,
about the year 1788, and united with Clear Creek church. In

*Many of the facts in this sketch were obtained from Mr . Dupuy 's
daughter.

H 12

170 History of Kentucky Baptists.

October of that year he went into the constitution of Buck Run
church. After this body dissolved he moved to Shelby county,
not far from the year 1800. Here he united with Tick Creek
church, afterwards called Bethel. Of this church he remained
a member till at least as late as 18 15. Whether he was its
pastor or not during this period does not appear. He was
Moderator of Long Run Association at the time of it constitu-
tion, in 1803.

Stark Dupuy was a son of Elder James Dupuy. He ap-
pears to have been raised up in the ministry, in Bethel church.
He was a young preacher of ardent zeal and excellent promise.
But his health failed soon after he began to preach. He travel-
ed in the Southern States for his health, and finally settled in
Memphis, Tennessee. After his health became so feeble that
he was compelled to desist from preaching, he compiled a hymn-
book that attained great popularity in the Southern States, and
especially in Kentucky and Tennessee.

Shawnee Run church is located near a small stream from
which it derived its name, in the northern part of Mercer county.
It was gathered by John Rice, and constituted "the Separate
Baptist church of Jesus Christ, on Shawnee Run," Nov. 21,
1788. It united with South Kentucky Association, and re-
ported to that body in 1790 a membership of sixty. After the
general union of the Regular and Separate Baptists it became a
member of South District Association, where its membership
still remains. In 1807 it contained a membership of 155, and
at that time, and for many years afterwards, was the largest
church in the Association of which it is a member. It numbered
at one period over 500 members, but it excluded, in 1830,
about seventy for embracing Campbellism. Harrodsburg,
Unity and Mt. Moriah churches have been constituted of
its members, so that in 1876, it embraced a membership
of only ninety-seven. More recently it has been much
enlarged.

John Rice, the founder and first pastor of Shawnee Run
church, is believed to have been a native of North Carolina, and
was born in 1760. He was among the earliest settlers of Lin-
coln county, Kentucky. He was a member of Gilberts Creek
-church of Separate Baptists, where he was ordained to the gos-

i

John Rice. 171

pel ministry in 1785, and was probably the first preacher or-
dained in Kentucky. Soon after his ordination he settled on
Shawnee Run, in Mercer county. Here he preached to the
few settlers that occupied the beautiful valley of Shawnee Run,
till he gathered Baptists enough to constitute the first church
which had any permanence in Mercer county. He was im-
mediately installed its pastor, and continued to minister to it
more than fifty-four years. Besides Shawnee Run, Mr. Rice
preached statedly to Stony Point, Salt River (after the death of
John Penny), and several other churches, at different periods.
Besides his pastoral labors he traveled and preached much
among the destitute, and was abundantly blessed in leading
souls to Christ. He was often heard to say, in his old age: "I
have baptized hundreds, yea thousands of fine men and women,
and, I doubt not, many a sleek Simon Magus has passed
through my hands."

Mr. Rice was six feet and two inches high, very erect and
symmetrical in form, and had small hands and feet. His hair
was black and glossy, his eyes were dark and shaded by thick
black eyebrows. His nose was large, with high cheek bones.
His countenance was remarkably cheerful and winning. His
voice was clear, strong and very musical, and he was an excel-
lent singer. His social gifts were extraordinary. He intro-
duced himself to strangers in a manner that made them friends
at once, and it has been said that "he never lost a friend, except
by death." "I remember the first time I ever saw John Rice,"
said an aged minister to the author, some years ago: "It was at a
meeting of Green River Association, at old Mt. Tabor church,
in Barren county, about the year 181 2. There was a great
crowd of people around the stand in the woods. It was on
Sunday. Two sermons had been preached, and the people
were becoming restless. Mr. Rice rose up in the stand and
darted a rapid glance over the congregation. Then pointing*
his finger steadily, as if at a single individual on the outskirts
of the assembly, he said, with a voice and manner almost inim-
itably persuasive : * Methinks that gentleman is saying to his
neighbor, 'who is that ? '

"If he and the rest of the congregation will draw a little
nearer, I will tell them who I am, where I came from, and where
I am going." The congregation began to draw up around the

172 History of Kentucky Baptists.

stand. The speaker continued : " My name is John, a Baptist.
I came from the city of Destruction, and am bound for Mt.
Zion, the city of the living God, the heavenly Jerusalem, an in-
numerable company of angels, the spirits of just men made
perfect, and to the general assembly and church of the first
born." Before he closed a great crown gathered around him,
and extending their hands to him, expressed their desire to go
with him.

Mr. Rice was not only beloved by the people among
whom he preached the word, but he was esteemed and honored
by his brethren in the ministry. On one occasion, after set-
tling a difficulty among some brethren at David's Fork church,
in Fayette county, a number of the ablest preachers in the State
being present, the question was sprung as to who should preach.
Jacob Creath, sen., immediately nominated Mr. Rice, saying:
"Brother Rice has more skill in casting out devils than any of
us."

John Rice was the pioneer preacher of Mercer county; for,
although Tinsley, Hickman and perhaps several others had
preached in the county before he was ordained to the ministry,
none of them are known to have been residents. Mr. Rice
was a resident of this county previous to 1786, and, two years
after that date, a resident pastor on Shawnee Run. Few men
were more worthy of, or better fitted for, the responsible posi-
tion of a pioneer preacher. He enjoyed the smiles of God, and
the unqualified approbation of his brethren. After preaching
the Gospel of Christ nearly sixty years, he left the thorny walks
of mortal men, and went to join the General Assembly and
church of the first born, on the 19th of March, 1843. The
church he so long served erected a monument over his re-
mains in old Shawnee Run church-yard, at a cost of^;^300.
Mr. Rice was married but once. He raised six daugh-
ters and four sons, all of whom he baptized with his own
hands.

James T. Hedger is a grandson of Elder John Rice. He
has for many years been a valuable minister of Christ. He is
a sound, substantial preacher, well versed in the doctrines of
the gospel, and is a writer of no mean ability. He is probably
about sixty years of age, and is still actively engaged in the
ministry. His home is in Anderson county, in which, and all

James T. Hedger. 173

the surrounding counties, he has preached much and with good
success. He has contributed many articles to our periodical
literature, and, above all, has kept his garments unspotted
from the world.

CHAPTER Xm.

TRANSACTIONS OF 1 789 EMANCIPATIONISTS.

The year 1789, was a revival season in Kentncky, as it
was in most of the Southern States. The Virginia churches
were greatly blessed at this period, and most of the infant
churches in the western settlements were much enlarged. The
first baptisms reported to the Salem Association, were reported
at its meeting in October of this year. The aggregate member-
ship of all the churches in that Association, in 1788, was 188.
The following year, the letters from the churches reported
thirty-four baptisms, and an aggregate membership of 250.
This was, however, only the beginning of the first revival in the
bounds of that fraternity. The next year, 1 790, the baptisms
aggregated 112, of which nineteen were at Bear Grass, twenty-
one at Coxs Creek, and sixty-eight at Brashears Creek. The
revival continued in the bounds of this association about three
years, during which the aggregate membership of the churches
composing it was largely more than double d. This was indeed
a glorious work of grace, and came like a copious shower on
the thirsty land. The solitary place was made glad, at last,
and the wilderness rejoiced, and blossomed as the rose.

In the bounds of Elkhorn Association, this revival was
equally glorious. In 1789, the thirteen churches, composing
that body, reported 288 baptisms, of which ninety-seven were
at Bryants, thirty-seven at Boones Creek, forty-eight at Great
Crossing, 128 at South Elkhorn, and 148 at Clear Creek. The
revival continued here about five years, during which the aggre-
gate membership of the churches in Elkhorn Association in-
creased from 559, to 1,773.

The increase in South Kentucky was also large, especially
at Rush Branch, Tates Creek, and Gilberts Creek. It was
during this revival, according to the statement of Elder Theod-

[■74]

TJteodfick Bouhvare. 175

rick Boulware, in liis autobiography, that WilHam Bledsoe
practiced a most disgraceful deception, at Gilberts Creek meet-
ing house. Mr. Boulware was present during the meeting.
He relates the circumstances in language of the following
purport :

"My father moved to Kentucky, and settled at Craigs
Station in what is now Garrard county, in 1784. We suffered
much in the wilderness, from the fear of Indians, and the want
of bread. For a time the settlers lived almost entirely on wild
meat, without bread. In the year 1789, the inhabitants had
become sufficiently numerous to defend themselves against the
Indians. There was an Arminian Baptist church here, called
Gilberts Creek, under the ministry of Joseph Bledsoe and his
son William. Great excitement was produced by the follow-
ing sentence, written on each of two hen's eggs : 'The day of
God's awful judgment is near.' William Bledsoe read the
sentence aloud, from the eggs, in the audience of the people.
He professed to be alarmed, and the alarm was great among
the people. The excitement continued many months, and about
four hundred were added to the church."*

Theodrick Boulware was a Regular Baptist preacher of
high standing, and was well known, both in Kentucky and
Missouri, where he labored in the Gospel ministry, about sixty
years. And although he was only nine years old when he
witnessed the above proceedings, he was seventy-seven years
old when he wrote the account of them, in 1857. William
Bledsoe was, at that time, a young man, and possessed a bril-
liant genius ; but was of that singularly erratic cast of mind that
characterized the Bledsoe family of Kentucky at that period.
He may have been deceived by some joke-loving wag who
wrote the sentence on the eggs before they were taken from the
nest.

The Baptists in Kentucky, in 1789, having heard that the
Regular and Separate Baptists of Virginia had consummated a
happy union among themselves, and were now all walking in
fellowship, under the name of United Baptists, attempted to
effect a similar union here. The effort did not succeed, and the
breach was only widened, as it had been, from a similar cause.

*Boulware's Auto-Biography p. 8.

1 'j6 Histofy of Kentucky Baptists.

in 1785. The difficulties in the way of uniting the Regulars
and Separates in Kentucky, were constantly increasing. The
Regulars had adopted the Philadelphia Confession of Faith, with
some specified modification, as an expression of their doctrine.
The Separates refused to adopt "any creed but the Bible." The
consequence was, that they had adopted most of the popular
errors in doctrine, that were afloat in the land. Some of their
leading preachers adopted Universalism. Others were Hell-
Redemptionists, and most of them practiced "Open Commu-
nion." It might have been said of them, as it has been said of
a more modern sect, without much prevarication, ' 'They have all
kinds of preachers, preaching all sorts of doctrines." A nomi-
nal union between the two sects was afterwards effected. But
it will be seen in due time that it was only nominal, at least so
far as a large number of the Separates were concerned.

Hardtns Creek church was constituted in Nelson county,
in 1789. It was gathered by that famous itinerant, Baldwin
Clifton, who became its first pastor. It reported to Salem As-
sociation, in 1790, a membership of thirty-two. This church
was located in a Catholic settlement, and, for a long time was
very weak. In 18 15 it reported to the Association only ten
members, and was advised by that body, at its next session, not
to dissolve. It did not report to the Association again till 1826,
when it had twenty-one members. From this time it had a slow
growth till, in 1845, it reached a membership of loi. Since
that time it has had rather an even course.

Baldwin Clifton was very active among the pioneer
preachers of Kentucky. We find traces of his labors in nearly
all the older settlements of the State. But his movements were
so rapid, that he formed but a passing acquaintance with the
ministers of his generation. He appears to have gathered
Hardins Creek church, in 1789. He probably gathered Pitmans
Creek church, in 1791 ; for he represented it in Green River
Association, at its second anniversary. He remained a mem-
ber of Pitmans Creek church, till 1807. This year he was
Moderator of Russells Creek Association. Two years after this,
he was a member, and probably the pastor, of Mays Lick
church, in Mason county. He preached the introductory ser-
mon before Bracken Association, in 1809.

Smith Thomas was raised up to the ministry in Hardins

Smith Thomas. \'JJ

Creek church. He may be truly styled one of the great men of
his generation. He began his ministry in early life, and prose-
cuted it with great energy and extraordinary success till he was
enfeebled with a lingering disease, which terminated his earth-
ly career before he reached the age of sixty years.

Mr. Thomas was born in Washington county, Sep. 4,
18 10. In the seventeenth year of his age, he sought and
obtained hope in the Redeemer, and, was baptized into
the fellowship of Hardins Creek church, by that eminent
servant of Jesus Christ, David Thurman. Soon after his
baptism, he began to exhort sinners to repent and turn to
God. He was licensed to preach in his twenty-seventh
year, and, after a few months, was ordained. He was
invited to preach once a month at Cox's Creek church,
in Nelson county, Isaac Taylor being the pastor. Not long
after this, he was invited to preach once a month at Little
Union church, in Spencer county, of which the venerable
George Waller was pastor. This arrangement was not a happy
one. Mr. Waller was a firm defender of the doctrine taught
by the Philadelphia Confession of Faith, while Mr. Thomas
was, at that period, inclined to Arminianism. This caused
some unpleasant controversy in the church, and necessitated
the withdrawal of both the preachers. |t may be remarked here,
that the policy of having two ministers'to preach statedly to the
same church, is a very bad one. In almost every case, it de
velops party spirit in the church, and, in many cases, genders
bad feelings in the preachers, toward each other. When a
church desires more preaching than it has been accustomed to
have, let it demand more of the time and labor of its pastor.
But if a church is so desirous of hearing a new preacher as to
invite him to occupy her pulpit statedly, it would, in most cases,
be wise in the pastor to resign.

On the death of Mr. Taylor, in 1842, Mr. Thomas became
pastor of Cox's Creek church. During the same period, he
served the churches at Mill Creek and New Salem, in Nelson
county, and Mt. Washington in BulHtt. Under his ministry
at New Salem, P. B, Samuels was converted, and brought into
the ministry. In December, 1843, Mr. Thomas moved to
Shelby county, and took charge of Simsonville church, to v/hich
he ministered several years. He also preached to Long Run,

178 History of Kentucky Baptists.

Dover, Clear Creek and some others, at different periods. He
was a number of years moderator of Long Run Association.
In 1854, his wife died. After this, he seemed restless and
unsettled, and occupied but little time in the pastoral office.
Previous to this sad event, he was a good student of the Bible.
His sermons were well arranged, and no preacher in the State
could interest an intelligent audience more than he. But the
death of his wife was so severe a shock to his warm and sensi-
tive nature, that he never recovered from it. He ceased to study,
and was restless and unsatisfied, in any position. His social
balance was deranged. He sought relief from the achings of a
bereaved heart, in an untoward exuberance of social intercourse,
which presented the appearance of the abandonment of himself
to social pleasures, innocent in themselves, but having an
appearance of lightness and frivolity, that detracted from the
dignity of his holy calling, and injured his influence as a minister ;
especially in the last few years of his ministerial career. But
he was not less, but more active in the ministry, after the death
of his wife than before. He labored now, principally, as an
Evangelist, and with extraordinary success. He estimated that
he had baptized about thirteen hundred, while in the pastoral
office, and had been instrumental in bringing into the churches,
about two thousand who were baptized by other ministers. He
wrote down this estimate, at the request of his daughter, ten
years before his death. He probably added at least another
thousand to this number, before he was called away from the
field of labor. A peculiarity in Mr. Thomas' preaching was,
that he always reached the best classes of society. A multitude
of the best citizens of the country, were brought into the
churches under his ministry. In a conversation with the author
some years before his death, he called over the names of thirty-
four ministers of the Gospel, who had been brought into the
Church under his ministry, and proposed to the President of
Georgetown College to compare them with a like number of
preachers who had been educated in that institution.

Mr. Thomas spent a part of several years in holding pro-
tracted meetings in Missouri, where his labors were attended
with great success. . Having, by some means, aroused the
opposition of a Methodist minister, while engaged in one of
these meetings, the clerical gentleman publicly challenged him

Smith Thomas. 1 79

to debate. Mr. Thomas promptly replied: "No, I will not
debate with you ; for if I were to defeat you, Methodism would
suffer ; and if you were to defeat me, the cause of truth would
suffer."

During one of these meetings, Mr. Thomas was attacked
with hemorrhage of the lungs, which prostrated him for several
months, and from which he never entirely recovered. He so
far recovered, however, as to be able to preach several years
afterwards. But his health gradually declined till, after several
months of confinement, to his room, and much suffering from
disease of the lungs and stricture of the bladder, he fell asleep
in Jesus, at the residence of his daughter, in the city of Louis-
ville, March 27, 1869. Thus passed away one of the most
useful ministers Kentucky ever produced..

In person, Mr. Thomas was full six feet and two inches in
height, and well proportioned. His complexion was very fair,
his hair light, his eyes light blue, and his nose and mouth large.
His features were regarded homely, but he presented a stately
and commanding appearance in the pulpit.

As a preacher, he possessed extraordinary natural gifts.
He had a strong, clear intellect, excellent practical judgment,
well understood human nature, and possessed a voice full and
round; every tone of which was musical and persuasive. He
was not a classical scholar, but was thoroughly self educated in
his holy calling. He was an orator of a high order. He was
singularly original in his mode of thought and expression. His
manner combined clear, easily understood, logic, with much
tenderness of feeling, and almost irresistible persuasion. In
the social circle, he charmed alike the cultivated gentleman,
the practical business man, and the school girl of fifteen sum-
mers. His face was always wet with tears, in the pulpit, and
bright with smiles, in the social circle. But even his tears were
illuminated with smiles, while he described the beauties and joys
of Heaven. ♦

Henson Thomas, an older brother of Smith Thomas, was
raised up, a preacher in Hardins Creek church. His gifts were
very moderate. After preaching a few years in Kentucky, he
moved to Missouri. At the breaking out of the late civil war,
he came back to his native State, and remained a few years.

i8o History of Kentucky Baptists.

At the restoration of peace, he returned to Missouri, where he
is still living,

Elsey Threlkeld Hickerson was born in Virginia, January
27, 1807. His parents, who were both pious Baptists, and who
lived to a good old age, moved to Kentucky, in 1808, and settled
on Hardins creek, in Washington county. The father, William
Hickerson, was long clerk of Hardins Creek church. He died
in 1866.

Elsey T. Hickerson was baptized into the fellowship of
Hardins Creek church, while in his teens, by David Thurman.
He began to exhort in early life. He succeeded his father as
church clerk, and soon after his marriage to Miss ElenorSimms,
Dec. 12, 1832, was ordained to the deaconship. He continued
to exercise in prayer and exhortation, till June 1 1, 1842, when
he was licensed to the work of the ministry. He was ordained
by Joel Gordon, John Miller, John Duncan, and David Miller,
February 28, 1843. In the Fall of the next year he moved to
Mead county, and settled four miles from Brandenburg, where
lie spent the remainder of his life. He was pastor, at different
periods, of Brandenburg, Stephensport, Sandy Hill, Constan-
tine, Lost Run, Dorretts Creek, Concordia, Macedonia, and
Spring Creek churches. Besides his regular pastoral labors, he
preached at private houses, school houses, and, indeed, any
"where else, wherever he could get a few people together. He
was emphatically a laborer in the Lord's Vineyard. He followed
the Apostolic example of "warning every man publicly and
from house to house, with tears."

His last work was at Brashears school house, in Breckin-
ridge county, in the Fall of 1866. At the close of a series of
■meetings, he conducted at that place, he baptized thirty-three
happy converts. Shortly after he reached home, he was attack-
ed with some disease of the lungs, which terminated his life in a
few days. On the 21st of November, 1866, this good man of
God left the field of labor, and went to enjoy the rest that re-
mains for the people of God.

Mr. Hickerson was what is popularly denominated a dry
preacher. He seemed to have no idea of the utility of oratory.
His preaching consisted in a plain solemn statement of the doc-
trine contained in his text, without embellishment or illustration.
But this was done well. He was a close Bible student, and had

Jess a) nine Creek CJnach. i8l

a good understanding- of the plan of salvation. Above all, he
was a good man. Upon this subject, saints and sinners held
but one opinion.

Jessamine Creek churchappears to have been gathered
by Martin Haggard, Joseph Anderson and Elijah Summars,
all of whom were among its members. It was constituted in
1789, and united with South Kentucky Association, to which
it reported, in 179O, a membership of sixty-eight. In 1807,
its membership had decreased to forty-eight, and Elders Jas.
Rucker and Robert R. Hunt were among its members. It is
supposed to have been located in Jessamine county. It was
probably swept away by the Campbellite schism.

The laying on of hands after baptism, became a subject
of discussion and contention, during the year 1789. It was
an ordinance, practised among the early Baptists of Virginia,
and brought by the early settlers, to Kentucky. The author-
ity for the practice was deduced from Heb. 6:2. It seemed
to be doubtful whether or not the passage taught this ordi-
nance, as it had been practised heretofore, and some of the
preachers omitted it. This caused disturbance in the churches,
among those who supposed the Bible required it to be used,
as the omission of baptism, by some of our ministers and
churches, would cause disturbance among us now. The sub-
ject was introduced in Salem Association, in the form of two
queries:

1. "Whether any of the churches of this Association
practicing or not practicing the laying on of hands on church
members will be a bar to fellowship ?"

2. "Whether any church belonging to this Association
ordaining a minister that cannot, in faith, practice the laying
on of hands be a breach of cprnmunion ?"

Both of these questions were decided in the negative.
The practice soon fell into disuse, among the Regular Bap-
tists, and there appears to have been no attempt to revive
it. The following extract from John Taylor's History of South
River church, in Fauquier county, Virginia, will give the reader
a correct idea of how the ceremony was performed. In the
year 1770, a precious work of grace was wrought among the
people on South river. This work was under the ministry
of William Marshall, John Pickett and Reuben Pickett.

182 History of Kentucky Baptists.

"None of those preachers," says Mr. Taylor, "were ordained
for several years. The first baptism administered in South
river, was performed by the noted Samuel Harris, who traveled
two hundred miles for that purpose. And an awfully solemn
thing it was' to the thousands who had never witnessed such
a scene. I think fifty-three were baptized on that day. Sev-
eral young ministers came with Mr. Harris, as Elijah Craig,
John Waller, and a number of others. The rite of laying on
hands was practiced by the Baptists in those days. The prac-
tice was performed [on that occasion] as follows:" After they
were baptized, "those upwards of fifty stood up in one solemn
line, on the bank of the river, taking up about as many yards
as there were individuals. The males stood first, in the line.
About four ministers were together. They all laid their right
hands on the head of the person to be dedicated, and one of
them prayed. The prayer was offered with great solemnity
and fervor, and for that particular person, according to his age
and circumstances. "* In this manner they proceeded along the
line, solemnly dedicating each one to the service of the Lord,
till all had received the rite.

This ceremony must have been very solemn and im-
pressive, and as long as it was believed to be scriptural, it
was, doubtless, observed with reverence and holy delight. But
as soon as the preachers could no longer practice it in faith,
it was promptly abandoned.

But now another difficulty, and one that assumed much
larger proportions, began to afflict the young churches. This
also came with the pioneers from the Mother States, or followed
them to their new homes in the western wilderness.

The subject of abolishing slavery was first introduced in the
Baptist General Committee, at their meeting at Williams' meeting
house, in Goochland county, Virginia, March 7, 1788. The
subject was regarded of such importance as to demand calm
deliberation. It was, therefore, deferred till the meeting in
August of next year, that the churches might have time to
express their sentiments on the subject. The General Com-
mittee convened in Richmond, August 8, 1789. "The pro-
priety of hereditary slavery was taken up at this session," says

*History Ten Churches pp. 9, 10.

Abolition of Slavery. 183

Mr. Sample, "and after some time employed in the considera-
tion of the subject, the following resolution was offered by Mr.
[John] Leland, and adopted:

' 'Resolved, That slavery is a violent deprivation of the rights
of nature, and inconsistent with a Republican Government,
and therefore recommend it to our brethren, to make use of
every legal measure to extirpate this horrid evil from the land,
and pray Almighty God that our honorable legislature, may
have it in their power to proclaim the great jubilee, consistent
with the principles of good policy."*

Here it will be seen that the early Baptists of Virginia, in
their great general yearly meeting, declared their opposition to,
and abhorrence of slavery, in no ambiguous terms. They
viewed it as "a violent deprivation of the rights of nature," a
"horrid evil," "inconsistent with a Republican Government"
and ' 'the principles of good policy. " Whatever may be thought
upon this subject now, it cannot be denied that the Baptists
of ninety years ago were strongly opposed to slavery, and
ardently desired, and pledged themselves to make use of every
legal measure to secure its extirpation. They are entitled to
the honor, or reproach, of being the first religious society in the
South to declare explicitly in favor of the abolition of slavery.

The Baptist associations in Kentucky kept up a corres-
pondence with the General Committee of Virginia Baptists, by
letter and messengers, f and were thereby advised of all their
proceedings. The Baptists of Kentucky were too intimately
connected with those of Virginia not to sustain, with them, a
general harmony of sentiment. Very soon, therefore, after the
agitation on the subject of slavery commenced among the
Baptists of Virginia, a like agitation pervaded the churches of
Kentucky, which was, indeed, a part of Virginia, at that time.

The first reference to the unlawfulness of slavery, found on
the public records of Kentucky Baptists, is contained in the fol-
lowing queries, sent from Rolling Fork church, in Nelson coun-
ty, to Salem Association, convened at Cox's Creek church in

*His. Va. Bap. p. 79.

tElder Thomas Shelton was killed by the Indians while on his way from
Kentucky to attend the meeting of the General Committee, in 1794.
iClack's Annals of Salem Asso. p. 4.

184 History of Kentucky Baptists. '

the same county, on the 3d of October, 1789. "Is it lawful
in the sight of God for a member of Christ's Church to keep
his fellow creature in perpetual slavery?" The question was
answered thus : "The Association judge it improper to enter
into so important and critical a matter, at present."* This
answer gave no relief to the church. It soon afterwards with
drew from the Association, "all except three members," who
were advised to dissolve their organizations, and join other
churches. Lick Creek church became divided on the subject of
slavery, and was denied a seat in the Association, till the diffi-
culty should be settled. Mill Creek church in Jefferson county
sent up a query on the subject of slavery, in 1794, and, upon the
Association's refusing to answer it, withdrew from that body.
The preachers that headed the anti-slavery party, in this part of
the State, were Joshua Carman and Josiah Dodge. Finding
that they could accomplish nothing in the Association, they
withdrew from that fraternity, with Mill Creek and Rolling
Fork churches. They also constituted another church, six
miles north-west of Bardstown, of such members of Cox's Creek,
Cedar Creek and Lick Creek churches as had adopted their
sentiments. This was, probably, the first church of emancipat-
ors constituted in Kentucky. They appear to have made no
attempt to form an association at this time.

Meanwhile, Elkhorn Association, at its meeting, in August,
1 791, "appointed a committee of three to draw up a memorial
to the Convention to be held on the 3d day of April ^next, re-
questing them to take up the subject of Religious Liberty, and
Perpetual Slavery, in the formation of the constitution of this
District, and report at the 'Crossing,' on the 8th of September.
Eastin, Garrard and Dudley were the committee." At the
meeting, at Great Crossing, in September of the same year, the
"memorial on Religious Liberty and Perpetual Slavery was
read and approved." This action of the Association did not
meet the approval of the churches. Accordingly, the next
Association, which met at Bryants, in December of the same
year, and which was probably convened, in extra session, forj
this express purpose, '^Resolved, That the Association disap'^
prove of the memorial which the last Association agreed to sen(

*Clack's Annals of Salem Asso. p. 4.

\

Abolition of Slavery, 185

to the Convention, on the subject of ReHgious Liberty and the
Abolition of Slavery. "*

For several years after this, the associations made no refer-
ence to the subject. But it still continued to agitate the church-
es, and several preachers of a high order of ability and extensive
influence continued to preach against slavery. Emancipation
parties were formed in many af the churches, by which their
peace was much disturbed. The nnprudence of the abolition
preachers, in declaiming against slavery, in the presence of the
negroes, caused insubordination among the slaves, and thereby
disturbed the peace of society. This, however, was true only
of the ignorant and more excitable preachers among the eman-
cipators. The better class ' of these preachers were men of
wisdom and piety. The disturbance became so manifest that
Elkhorn Association, during its session at Bryants, in 1805,
again took up the subject and passed a resolution, that "this
Association judges it improper for ministers, churches or asso-
ciations to meddle with emancipation from slavery, or any other
political subject, and as such, we advise ministers and churches
to have nothing to do therewith, in their religious capacities."*

This resolution gave great offense to the emancipators.
They became much more active and determined in their opposi-
tion to slavery. Even the earnest and laborious William Hick-
man was carried beyond the limits of prudence. On a fast day
of that same year, he preached at Elkhorn church, of which he
was a member, and the pastor. Histextwas, Is. 58:6: " Is not
this the fast that I have chosen? to loose ihe bands of wickedness,
to undo the heavy burdens, and to let the oppressed go free, and that
ye break every yoke f ' ' 'This sermon, ' ' says Theodrick Boul ware,
"was disingenuous and offensive. The speaker declared non-
fellowship for all slaveholders. A few days afterwards, he
wrote a letter to the church, declaring his withdrawal."!
Whether he went into the constitution of an emancipation church
or not, does not appear. John Shackleford was called to the
pastoral care of Forks of Elkhorn church for one year. Before
his time was out Mr. Hickman returned and gave satisfaction

®Manly's Annals Elkhorn Asso. tManly's Annals,

iBoulware's Autobiography, p. 5.
13

1 86 History of Kentucky Baptists.

to the church, and, when the year was out, resumed its
pastorship.

About the same time, John Sutton led off a party from
Clear Creek church, which united with a faction of Hillsboro
church, under the leadership of Carter Tarrant, and formed an
emancipation church, called New Hope. This church was
located in Woodford county, and was the first abolition church
constituted in that region of the State.*

The excitement extended all over the settled portion of
the State. Several churches in Bracken Association fell in
with the emancipation scheme. Among these were Licking-
Locust, Lawrence Creek, Gilgal and Bracken. Among the
churches that united in the movement, from North District,
were Mount Sterling and Bethel. These and a number of other
churches effected an organization, in September, 1807, under
the name of ' 'The Baptized Licking-Locust Association, Friends
of Humanity. " At their next meeting they Resolved "that the
present mode of associations, or confederation of churches was
unscriptural. They then proceeded to form themselves into
an Abolition Society. '"\ We have no means, at present, of
knowing the number of churches or preachers that went into
this organization. Mr. Benedict estimates their number at
twelve churches, twelve ministers and 300 members. In 18I6,
they met at Lawrence Creek meeting house, in Mason county,
under the name of "The Association of Baptists, Friends of
Humanity." The following churches were represented : Brack-
en, Gilgal, Lawrence Creek, Mt. Sterling, Bullskin and Betheh
No account was received from New Hope in Woodford county.

The preaching was by Jacob Mahan, Moses Edwards and

Alexander. The Lord's Supper was administered by David

Barrow and Thompson. There is a manifest tendency to

"open communion" and other signs of decay, exhibited in the
meager journal of their proceedings. The body kept up a feeble,
withering existence till about the year 1820, when it was
dissolved.

The emancipation movement, doubtless, originated in the
honest convictions of sincere men. We cannot doubt the

"'■History of Ten Churches, p. 81.
^Benedict. Vol. 2. p. 248.

Abolition of Slavery. % 187 ■

integrity of such men as James Garrard, Ambrose Dudley, Wm.
Hickman and others who inaugurated the scheme, in Elkhorn
Association. It is true that these men soon discovered the
futihty of the scheme, and withdrew from a hopeless contest.
They were too wise to spend their strength in endeavoring to
accomplish an impossibility. But they went far enough to
place themselves on record, and thus proved that they only
tolerated slavery because they must. But we have no more
reason to doubt the sincerity of Joshua Carman, Josiah Dodge,
Carter Tarrant, John Sutton and David Barrow, who were
more hopeful of success, and continued to prosecute their
undertaking till God called them away from the field of labor to
the land of rest. But the sincerity of the m.overs did not
sanctify the movement. It was simply one of those unfortunate
mistakes that grew out of the weakness of human judgment.
The Emancipation movement accomplished little or no good,
and a vast amount of evil. It disturbed the Baptist churches in
Kentucky for a period of thirty years. It rent in sunder many
of the churches, stirred up the bad passions of the people,
gendered a spirit of insubordination among the slaves, and
almost entirely destroyed the influence and usefulness of a
number of excellent preachers.

Josiah Dodge was among the first preachers in Kentucky,
who refused to fellowship slaveholders. He was set apart to
the ministry, at Severns Valley church in Hardin county.
Joshua Carman, a brief sketch of whose life has been given,
was called to the care of that church in 1787. He was a zeal-
ous emancipationist, and under his ministry, doubtless, Mr.
Dodge imbibed his sentiments on that subject. Mr. Carman
preached but a short time to this church. When he resigned,
Josiah Dodge became its preacher, being a licentiate. In
1 791, Severns Valley church sent Mr. Dodge to Salem Asso-
ciation, at Cox's Creek, with a request that the Association
would appoint competent preachers to examine him, with re-
spect to his ministerial qualifications. For this purpose the
Association appointed James Garrard (afterward governor of
Kentucky), William Wood of Mason county, William Taylor
and Baldwin Clifton. These brethren reported that they were
entirely satisfied with his qualifications. The Association
"resolved that brother Josiah Dodge be ordained." This was

1 88 Histoyy of Kentucky Baptists.

a singular proceeding for a Baptist Association. But the scar-
city of ministers, at that time, rendered it expedient. The
Association was careful to state in their minutes that their ac-
tion in this case was at the request of the church of which Mr.
Dodge was a member.

Immediately after his ordination, Mr. Dodge became pas-
tor of Severns Valley church, at a salary of "thirty pounds a
year, to be paid in convenient trade." He continued to serve
this church till about the year I800, when he was succeeded
by Joshua Morris. It was not far from this time that he and
Joshua Carman commenced their Emancipation enterprise, in-
dependent of the churches and association of which they had
been members. Mr. Dodge and Mr. Carman, with their con-
gregations, according to Tarrant's History of the Emancipa-
tors, were the first who separated from the Baptists of Ken-
tucky on account of slavery.*

Josiah Dodge was the first preacher ordained in the
bounds of Salem Association, and appears to have been a
preacher of good gifts. He was much needed in that region,
at that period. But his emancipation sentiments destroyed
his influence, and he died young.

JoHM Sutton was the next preacher who agitatea the sub-
ject of emancipation with any considerable effect, in Kentucky.
He was a native of New Jersey. In early life he went to
Nova Scotia as a missionary. He was in that province, as
early as 1763. After remaining there till 1769, he started to
return to New Jersey. But on his way, he visited Newport,
Rhode Island. Here he accepted an invitation to preach to
the first church in that town. After remaining there six
months, he went on his journey to New Jersey. After his ar-
rival, he was called to succeed Samuel Heaton in the pastoral
care of Cape May church.

Here again, his stay was brief. After this he spent a
brief period in Virginia, and was pastor a short time, of Salem
church located 36 miles south-west of Philadelphia. Then he
spent a time in the Redstone country (southwestern part of
Pennsylvania), from whence he came to Kentucky. He set-
tled in Woodford county, and became a member of Clear

*Benedicts His. Bap. vol. 2. p. 246.

John Sutton. 189

Creek church, not far from the year 1790. Here he commen-
ced a warfare against slavery, and became so turbulent that
he was arraigned before the church for his abuse of the breth-
ren. But having won Carter Tarrant, pastor of Hillsboro' and
Clear Creek churches, to his views, they led off a faction from-
each of these bodies and formed New Hope church of "Bap-
tists Friends of Humanity." This was the first abolition
church within the bounds of Elkhorn Association. It was
constituted in Woodford county, about the year 1805. Soon
after this, Mr. Sutton became blind. He, however, continued
to travel and preach till near the close of his life. He died,
aged about 80 years.

John Sutton was one of four brothers, all of whom were
Baptist preachers. The others were named, James, Isaac and
David. James settled in Kentucky, about the time his brother
John did. Of John Sutton, Mr. Benedict says : "He was a
man of considerable distinction in his day." John Taylor
says: "In rich expositions from the Scriptures, he had but
few equals." "But great as was his preaching talent, " con-
tinues Mr. Taylor, "he scolded himself out of credit in the
church." He was a man of irascible temper, which greatly
impaired his usefulness. Yet there is no reason to doubt his
sincerity. He was exceedingly active and energetic in his
holy calling, and doubtless accomplished much good in the
early part of his ministry.

Carter Tarrant another active preacher among the
emancipators, was a native of Virginia. He was for a time,
pastor af Upper Banister church, in Pittsylvania county,
which was, in 1774, the largest church in Virginia. He was
one. of the early settlers in what was then Logan county, Ken-
tucky, and was very active and successful in gathering the
earliest churches in the Green River country, and in organizing
them into Green River Association. He afterward moved to
Woodford county, where he became the pastor of Hillsboro'
and Clear Creek churches, and, as already noted, joined John
Sutton in constituting New Hope church of emancipation Bap-
tists. For a few years, he was very active in promoting the
emancipation scheme. But becoming much reduced in his
worldly circumstances, he accepted a position as Chaplin in the
American Army, during the war with England, in 18 12-15.

190 History of Kentucky Baptists.

While discharging the duties of that office, he died at New
Orleans.

Carter Tarrant was regarded a good and useful man, and
a preacher of above medium ability, in his day. He published
a History of the Emancipationists in Kentucky.

Donald Holmes was a man of some brilliancy of intellect,
and sprightliness in speaking, but was "unstable in all his
ways."

Mr. Holmes was a native of Scotland, had a good English
education, and was raised a Presbyterian. He came to America
as a soldier, during the American Revolution. He was taken
prisoner, and paroled. While a prisoner at large, he engaged
in teaching school in Frederick county, Virginia. Here he
was baptized by John Taylor into the fellowship of Happy
Creek church, about the year 1780. He soon began to preach
and gave promise of usefulness. But there was in that church,
a'c the same period, a brilliant young preacher by the name of
Duncan McLean, who was also a British soldier. McLean
soon began to preach Elhanan Winchester's chimerical notion
of Universal Restoration. Holmes was led off by the same er-
ror, and they were both excluded from the church. McLean
became a great champion of the "Hell Redemption" theory,
preached it with flaming zeal in the large eastern cities, for a
time, then became an avowed Deist, if not an Atheist, moved
to Kentucky, and died near Bardstown, not far from 1820.
Holmes was restored to Happy Creek church, and soon after-
ward, moved to Woodford county, Kentucky, and united with
Clear Creek church. Here he was again set forward in the
ministry. But here again, he was led off by John Sutton, with
the emancipationists. He remained with this faction till it
came to nought, and then moved to Ohio, and died about the
same time that McLean did.

Jacob Gregg was among the emancipators. He was a na-
tive of England, and was educated at Bristol Academy.
Early in life he entered the Baptist ministry, and was sent as a
missionary to Sierra Leon, in Africa. Here he remained a
short time, and then sailed for America. He first settled at
Portsmouth, Virginia, where he preached for a time, and then
married a Miss Goodwin. After visiting Kentucky, and
spending the summer of 1796, he moved to North Carolina,

Jacob Gregg. 191

and took charge of the church at Northwest River Bridge.
Here he labored a few years and then moved to Kentucky. He
settled in Mason county, and took charge of May's Lick church
in 1802. Shortly after this he espoused the cause of the
emancipationists. To this cause he gave his splendid abilities
during a period of two or three years. But meeting with un-
surmountable opposition in this hopeless enterprise, he moved
to Ohio, and, after remaining there only a few months he re-
turned to Virginia, and settled in Richmond, in 1808. Here he
conducted a school several years. Here also it became appar-
ent to his brethren that he was indulging too freely in intoxi-
cating drinks. When called to account for this sin he acknowl-
edged his fault and promised amendment. But as he did not
wholly abandon the use of strong drink, he was afterwards fre-
quentl}^ overtaken in the same fault. About the year 18 16 he
moved to Philadelphia, and took the care of Market Street
church in that city. Subsequently he returned to Virginia, and
spent the evening of his life in itinerating. He died in Sussex
county, Virginia, after a few days illness, in 1836.

Elder J. B. Taylor says of Mr. Gregg: "It will not be a
departure from the truth to represent him as possessing extra-
ordinary powers of mind. Perhaps the most remarkable trait
in his intellectual character was a tenacious memory. It is said
that while on the ocean, after he left his native land, he
memorized the Old and New Testaments, and the whole of
Watts' Psalms."*

George Smith was born in Buckingham county, Virginia,
March 15, 1747. His parents were highly respectable, and
their son enjoyed the advantages of the best society. He was
married to Judith Guerrant, October 20, 1765. He was bred
an Episcopalian, and was clerk of the church, previous to his
becoming a Baptist. When the Baptists first visited his neigh-
borhood, he went to hear them preach, from vain curiosity.
But the Lord sent an arrow to his heart, and he found no peace
till he obtained it through the blood of a crucified Redeemer.
He was baptized into the fellowship of Powhatan church in
Powhatan county, by the famous David Tinsley. He soon com-
menced exhorting, and, according to Mr. Semple, became "an

*Lives of Va. Bap. Min., pp. 361, 362.

ig2 History of Kentucky Baptists.

excellent preacher." He was intimately associated with Wil-
liam Hickman, the Dupuys and his younger half brother,
George Stokes Smith, in spreading the gospel in Cumberland
and Chesterfield counties. During his life, he and William
Hickman were knit together in soul, like Jonathan and David.

When John Dupuy moved to Kentucky, in 1784, George
Smith succeeded him in the pastoral care of Powhatan church.
He also became pastor of Skinquarter and Tomahawk churches,
in Chesterfield county. These churches were prosperous and
happy under his ministry, till 1804, when he moved to Ken-
tucky, having previously visited it ten times. He first stopped
in Woodford county, but, shortly afterwards, bought land in
Franklin county, divided from that of his old yoke-fellow, Wil-
liam Hickman, by Elkhorn creek. Here the two old veterans
of the cross lived like brothers indeed, till they were separated
by death.

He arrived here just at the time the excitement on the
slavery question had reached its maximum height, warmly es-
poused the anti-slavery side, and gave his full strength to its
advocacy. This rendered him unpopular among the Kentucky
churches. He, however, continued to preach. At one time
there was an extensive revival under his preaching in his own
house. He departed this life on the 9th of August, 1820. |

David Barrow was much the most distinguished preacher
among the emancipationists in Kentucky. With the exception
of John Gano, he was probably the ablest preacher, and,
without any exception, the ablest writer among the Bap-
tist ministers in Kentucky, at the beginning of the pres-
ent century. Of his purity of life, devotion to the cause
of his beloved Master and constancy of zeal and piety, it
would be difficult to say too much. He began his ministry
with flaming zeal and dauntless courage, at an unusually early
period of life, and at a time that " tried men's souls," and la-
bored on through trials, suffering and persecutions, without ap-
parent abatement of zeal, faltering of courage, or a visible spot

tFor the principal facts in this sketch, the author is indebted to the
venerable George Forsee, a grandson of Mr. Smith, still living inOwenton,
Ky., in his 94th year.

David Barrow. 193

on his garment, till God took him to himself, at a ripe old age.
That he made mistakes, as all men in the flesh do, there can be
no doubt ; but that he acted from sincere motives, with a view
to promote the glory of God and the good of men, during his
entire ministry, we have the united opinion of all his cotem-
poraries, whose testimony has reached us.

David Barrow was born in Brunswick county, Virginia,
October 30, 1753. His father, William Barrow, was a plain
farmer who, after raising his family, moved to North Carolina,
and died in the 91st year of his age. David was brought up
on a farm, with very little education. But after his marriage,
he studied grammar under Elder Jeremiah Walker, and it is
said that "he became an excellent grammarian." He pro-
fessed conversion at about the age of sixteen years, and was
baptized byZachariah Thompson, into Fountains Creek church.
Like most of his cotemporaries, who became Baptist ministers,
in Virginia, he began to exhort others to seek the Savior almost
immediately after he, himself, had found him precious to his
soul. He was ordained to the full work of the gospel ministry
in his 19th year, and, in the same year, was married to Sarah,
daughter of Hinchia Gillum, a respectable farmer of Sussex
county, Virginia, and a native of Scotland. The ordination of
Mr. Barrow occurred in 1771. For three years from this time,
he did not enter the pastoral office, but traveled and preached
extensively in Virginia and North Carolina. During this period,
and till two or three years later, he was called on to endure
much hardness for the Master. But he bore it as a good sol-
dier for Christ.

In 1774, he became pastor of the Isle of Wight church.
There were several churches in this vicinity, and the contig-
uous parts of North Carolina, that had been gathered by a sect
then called General Baptists. They held substantially the same
doctrine that is now preached by the Campbellites. Some ac-
count of this sect was given in the sketch of John Tanner. Mr.
Barrow joined with Mr. Tanner and others, in renovating these
churches. In this they succeeded, and in a few years they
had a respectable association of churches, formed on the ortho-
dox plan. They took out of the old churches such as could
give a satisfactory account of a change of heart, and formed
them in to new churches, to which many were added by ex-

194 History of Kentucky Baptists.

perience and baptism. The old churches soon perished. By
this means Kehukee Association was formed.

At the breaking out of the Revolution, in 1776, Mr. Bar-
row shouldered a musket, and entered the army in defense of
his country. When his term of service ended he entered, or,
rather, continued his warfare in the service of Christ; for he was
not the less a Christian when he was a soldier, in the service
of his country. "His unexceptionable deportment rendered
him very popular with all classes of men." Mr. Benedict gives
the following incident, as a specimen of the rude persecutions
this eminent and devoted servant of Christ was compelled to
endure.

In 1778, Mr. Barrow was invited to preach at the house
of a gentleman, living on Nansemond river, near the mouth
of James river. A preacher of the name of Mintz accom-
panied him. On their arrival, they were informed that
they might expect rough usage. And so it happened. A gang
of well dressed men came up to the stage, which had been
erected under some trees. As soon as a hymn was given out,
the persecutor sang an obscene song. They then seized both
the preachers, and dragged them down to a muddy pond, say-
ing to them: " As you are fond of dipping, you shall have
enough of it. " They then plunged Mr. Barrow into the mud
and water, holding him under till he was almost drowned.
They then raised him up and asked him derisively if he be-
lieved. In this manner they plunged him the third time, asking
him each time if he believed. He finally said : "I believe you
will drown me." They plunged Mr.- Mintz but once. The
whole assembly was shocked. The women shrieked. But
none dared to interfere ; for about twenty stout fellows were en-
gaged in this horrid measure. They insulted and abused the
gentleman who invited them to preach, as well as every one
who spoke in their favor. Before these persecuted men could
change their clothes, they were dragged from the house and
driven off by these outrageous churchmen.

Such were some of the persecutions the Baptists had to en-
dure, only a hundred years ago, for no other crime than that of
preaching the gospel. And let it not be forgotten that the
persecutors were members of the Episcopal church. Let no
one entertain a vindictive, or even unkind, feeling towards the

David Batrow. 195

:hurch, under whose auspices these horrid outrages were com-
mitted. But it would surely be unwise to forget that the prin-
:iples which led to these monstrous cruelties, in the past, would
ead to the same results again, should their adherents ever gain
sufficient power.

But in the case related above, he who said: ' ' Vengeance is
nine, I will repay," avenged his servants, speedily. Three or
[bur of these persecutors died in a distracted manner, in a few
iveeks, and one of them wished that he had been in hell before
le joined the company.*

" After the Revolution, Mr. Barrow was persuaded to ac-
:ept the office of magistrate, the duties of which he discharged
ivith fidelity, for some years." But finding that this office in-
:erfered with his ministerial duties, he resigned it. Henceforth
le gave himself wholly to his sacred calling. While contending
for the liberty of the American colonies, he imbibed the notion
Df universal liberty. Upon this principle, he came to the con-
:lusion that it was sinful to hold slaves. Accordingly, he freed
ill his negroes, of which he owned a considerable number.
" Although this measure proved , his disinterested zeal to do
right, " remarks Mr. Semple, "it is questionable whether it
was not, in the end productive of more harm than good. While
it lessened his resources at home, for maintaining a large fam-
ily, it rendered him suspicious among his acquaintances, and
probably in both ways limited his usefulness. "

Besides the church on the Isle of Wight, Mr. Barrow was
pastor of Shoulder Hill, Black Creek and Mill Swamp churches;
all of which were prosperous under his ministry. For a number
of years before he moved to the West, he was generally the
moderator of Portsmouth Association. After laboring with
great zeal and success in Virginia and North Carolina during a
period of more than twenty years, he moved to Kentucky.
He arrived in Montgomery county, June 24, 1798, where he
settled for the remainder of his earthly life. There " he quickly
distinguished himself as a man of piety, talent and usefulness."
When Governor Garrard and Augustine Eastin embraced Uni-
tarianism. Mr. Barrow was one of the committee, sent by Elk-
horn Association to convince them and Cowper's Run church,

^Benedict's His. Bap. Vol. 2, p. 249.

196 History of Kentucky Baptists.

of their error. In 1803, he pubhshed a pamphlet on "The
Trinity." This production exhibited marked abihty, and,
doubtless, did much to check the progress of that growing
heresy, against which it was written. Mr, Barrow was also
employed in negociating terms of union between the Regular
and Separate Baptists, in 1801, and, as he had been successful
in a similar enterprise, in North Carohna, so he and his coad-
jutors were now successful in Kentucky,

Soon after his arrival in Kentucky, Mr. Barrow united with
Mount Sterling church, and became its pastor. He also ac-
cepted the pastoral care of Goshen and Lulbegrud churches.
In a history of Lulbegrud church, published in 1877, the author
speaks of its ancient pastor thus: " Elder David Barrow was a
man of the highest order of talent ; a fine preacher, very zeal-
ous, well educated, possessed a thorough knowledge of the
Scriptures, and was known in his day as the ' Wise Man.'"
This was not saying too much. Perhaps no minister in Ken-
tucky enjoyed the confidence and esteem of his brethren, and
the people generally, in a higher degree than did Mr, Barrow,
But he did not long enjoy this popularity. The people be-
came excited on the subject of slavery, through the intemper-
ate zeal of Sutton and Carman. Mr. Barrow was an emanci-
pationist from principle, and this was well known. But he was
"a wise man," and would have advocated his views with pru-
dence. But imprudent zealots hurried on a crisis. Elkhorn
Association transcended its legitimate authority, in fulminating
a bull, concerning what churches and preachers should not
teach. But North District Association made a nearer approach
to papal arrogance. It not only expelled Mr. Barrow from his
seat in that body, but also appointed a committee to go to his
church and accuse him there.* This presented to the church
the alternative of excluding their pastor from the church, or
being excluded from the Association. There was no charge of
immorality or heresy against Mr. Barrow or his church. The
complaint was that he preached emancipation. Such an action
by a mere ' ' advisory council " serves to give an idea of the ex-
citement that prevailed at that time, Elkhorn and North Dis-
trict Associations were guided by good and wise men, who well

■■Benedict's His. Bap. V. 2, p. 249.

David Barrow. igy

understood the duties, privileges and powers of associations,
and were jealous of the rights of the churches. But the mad-
ness of fanaticism ruled the hour, and under its influence, they
made this blunder. Thus excluded from the fellowship of the
great body of the Baptists in Kentucky, Mr. Barrow directed
his attention to the few that would fellowship him. He soon
brought order out of confusion. The churches and fragments
of churches that held to the emancipation scheme were organ-
ized, and a respectable Association was formed. Mr. Barrow
published a pamphlet of sixty-four pages on the evils of slavery.
It is said to have been well written, "in a calm, dignified and
manly style." This served to strengthen the "Friends of Human-
ity," and, possibly made some converts. But the popular current
was too strong for the little emancipation bark to stem. The So-
ciety soon began to wither. Mr. Barrow supported it with zeal
and wisdom as long as he lived. But when his hand was taken
away, it speedily perished. How sad that fourteen years of
the life of such a man should have been wasted in so hopeless
an enterprise. However, he continued to labor in the gospel,
abundantly, till God called him away.

As the close of this good man's life drew near, he anticipated
it with triumphant joy. A little before he breathed his last, he
repeated a part of the 23rd Psalm. On Sabbath morning, Nov.
14, 1 8 19, he passed triumphantly from the thorny walks of men
to the paradise of God.*

*The author is indebted to an aged son of Mr. Barrow, recently living
in Montgomery county, for many inteiesting facts concerning his father.

CHAPTER XIV.

BAPTIST TRANSACTIONS IN I79O — STATISTICS.

The revival spirit which so happily pervaded the little
churches in the Kentucky wilderness during the previous year,
continued to yield fruits during the year 1790, though not so
bountifully as during the year before. The Indians continued
to harass the border settlements, and the country was much
disturbed by political intrigues. Still the faithful minister of the
Cross continued to labor actively, and with a good degree of suc-
cess. Eight new churches were reported this year. All of them
were small and most of them short-lived.

Mays Lick church, located in Mason county, twelve miles
from Maysville, on the Lexington turnpike, was constituted of
four members, by William Wood and James Garrard, Novem-
ber 28, 1789. The constituent members were David Morris,
Cornelius Drake, Ann Shotwell and Lydia Drake. They all
came from Scotch Plains church, in New Jersey. The church
had occasional preaching by William Wood and other preachers
who traveled through that region, but no pastor till 1797. At.
that date Donald Holmes was called to the pastoral charge of the
church. This year it reported to Elkhorn Association, of which
it was a member, 43 baptisms and a total membership of 137.
Mr. Holmes served the church five years, and then resigned on
account of his opposition to slavery. A sketch of his life has
been given in a previous chapter, in connection with the eman-
cipation movement. Elder Jacob Gregg was the next pastor.
He was called in 1803. He served the church but a brief period,
when he created a difficulty in the church on the subject of
slavery, which resulted in the exclusion of himself and several
others.

In 1808, Baldwin Clifton was called and served the church

[198] i

William Grinstead.

199

two years. He was intemperate, and the church decHned under
his ministry, till it contained only seventy members.

In 18 12, William Grinstead became pastor of the church.
He was an antinomian, and the church withered during the two
years of his pastorate. The church was now small and weak,
but the day of wonderful prosperity was near at hand.

In 1 8 14, Walter Warder was called to the care of the church,
and continued to serve it with great acceptance during a period
of twenty-two years, when the Lord called him to his reward.
His entire pastorate here was one of almost unparalleled pros-
perity. During a single year (1828) he baptized 485 into the
fellowship of Mays Lick church. Two years after this, Camp-
bellism carried off 383 members.

Since the death of Walter Warder, in 1836, the church has
enjoyed the pastoral labors of Gilbert Mason, S. L. Helm, J. M.
Frost, W. W. Gardner, J. W. Bullock, Cleon Keys, Joseph E.
Carter, M. M. Riley and A. M. Vardeman, the present incum-
bent. From its constitution, in 1789, to the fall of 1872, this
church received by baptism 1,794; by letter, 334; by restor-
ation, 6"/. Total, 2,195. Ten new churches have originated,
in whole or in part, from Mays Lick ; so that her territory is
now comparatively small. Its present number (A. D. 1880) is
about 180. Of the preachers connected with the early history
of this church, there have been given sketches of William Wood,
James Garrard, Donald Holmes, Jacob Gregg and Baldwin
Clifton.

William Grinstead was the fourth pastor of Mays Lick
church. Of his nativity and early life nothing is known to the
writer. He was pastor of a small Baptist church in Maysville
as early as 181 2, and was then advanced in years. He was a
man of warm, genial impulses, and was much beloved by his
people, and very popular with the masses. He was pastor of
Mays Lick church two years, but was unpopular there as a
preacher on account of his antinomian sentiments. He con-
tinued to serve the church at Maysville till about the year 1824,
when he was excluded from the fellowship of that body for ha-
bitual drunkenness. He made several attempts to reform, but
fell lower every time he attempted to rise, till he became an in-
veterate drunkard. He died at an advanced age, December 23,
1827.

200 History of Kentucky Baptists.

Walter Warder, the fifth pastor of Mays Lick church,
was a burning and shining light in his generation. He was co-
temporary with WilHam C. Warfield, WilHam Warder, Isaac
Hodgen, William Vaughan, John S. Wilson, Thomas Smith
and Jeremiah Vardeman, a corps of giants that occupied the
Baptist pulpit of Kentucky at that period. These servants of
God were all pre-eminently useful in their generation. Vaughan
probably surpassed all the rest in strength of intellect, acute-
ness of discrimination and powers of logic, but was behind them
all in leading sinners to the Cross.

In bringing sinners unto salvation, through Christ, Walter
Warder surpassed all the others, except Vardeman, who prob-
ably was never excelled in this respect in Kentucky.

Joseph Warder, the father of Walter, was a native of Mary-
land. He came to Fauquier county, Va., when a young man.
Here he was married to Esther Ford, about the year 1772,
They both became Baptists, and were under the care of John
Monroe, pastor of Thumb Run church. They raised six daugh-
ters and five sons. The names of the sons were John, Joseph,
William, Walter and Henry. Of these, John, William and
Walter became Baptist preachers. Two of his sons having
emigrated to Kentucky, he followed them, with all the rest of
his family, and settled in Barren county, about six miles from
the present site of Glasgow, in the year 1807. Here he and
those of his family who were professors of religion united with
Dripping Spring church, then under the pastoral care of Rob-
ert Stockton.

In 1809 they went into the constitution of a church called
Mount Pisgah, of which Ralph Petty became pastor. Here the
parents remained faithful and useful church members, till the
Master took them home, at a ripe old age.

Many of their descendants are still valuable members of
different Baptist churches in Barren county, especially in Rock
Spring church,, where George W. Warder, a great grandson, has
recently been licensed to preach the gospel.

John Warder, the oldest son of Joseph Warder, was born
in Fauquier county, Virginia, September 9, 1774. He united with
Thumb Run church in his native county, and was baptized by the
well-known William Mason. In early life he married a Miss
Elliot, by whom he had eleven children. After her death he

Walter Warder. 201

married Kiziah Kenney, who also bore him eleven children. He
moved to Kentucky and settled in Barren county, in January,
1805. Here he became a member and a deacon in Dripping
Spring church. Four years later he went into the constitution
of Mount Pisgah, in the same county. In 181 1 he was ordained
to the ministry by Robert Stockton, Ralph Petty and Jacob
Lock. He was pastor of Mount Pisgah church from his ordi-
nation, till 1825. His preaching gifts were below mediocrity.
In the division of the Baptists in Green River Association he
adhered to the anti-mission party. In 1825 he moved to Lafay-
ette, Missouri, where he became pastor of Big Sni-a-Var church
of ' * Regular Baptists. " In this position he was much loved and
respected by his people, till he finished his earthly course, in great
peace, November 16, 1857. ^^ lived a church member, with-
out reproach, sixty-three years, and a preacher of the gospel
forty-six years. His son Joseph is said to be a respectable
preacher, occupying the field left vacant by the death of his
father.

A sketch of the life of William Warder, who labored with
much ability and great success in Bethel Association, will be re-
served for another chapter.

Walter Warder, the fourth son of Joseph Warder, and
the fifth pastor of the Mays Lick church, was born in Fauquier
county, Virginia, in 1787. He came with his father to Ken-
tucky in his 20th year, where he at once engaged in teaching
school. His education was very limited, but by means of close
application while teaching it was much improved. He and his
brother William entered into a covenant to seek the salvation
of their souls, in the latter part of the winter, in 1807. Soon
after this William set out on ^ journey to Virginia. On his re-
turn the brothers met with great joy. They had both found
peace in Jesus. They were both baptized by Robert Stockton
into the fellowship of Dripping Spring church, the same day in
April, 1807. Walter came up out of the water a preacher.
He immediately began to declare what great things the Lord
had done for his soul, and to exhort sinners to turn to Christ
and live. December 7, 1808, he was married to Mary Mad-
dox, daughter of Samuel Maddox, of Barren county. In 1809
he, with most of his father's family, went into the constitution

of Mount Pisgah church. He was soon afterwards licensed to
14

202 Histoiy of Kentucky Baptists.

preach, and about the same time was sent as a corresponding
messenger from Green River to Elkhorn Association. In a
letter to Edmund Waller, dated "Near Mays Lick, March 5,
1836," and just a month and one day before his death, he
says :

' ' When I was a young man, and was under very many
doubts whether it was required of me to endeavor to preach or
not, I came from the Green River Association as a correspond-
ing messenger to Elkhorn, and there, for the first time, was in-
troduced to Brother [John] Taylor. After having been together
several days, through his management, it was my lot, at night
meeting, to endeavor to preach. With fear and trembling the
task was performed. The state of feeling was pleasant in the
congregation. An exhortation and some delightful songs fol-
lowed; and the time had arrived, as we supposed, for dismission,
when the old Brother arose and remarked, that when Paul came
to Jerusalem, and Peter, James and John saw the gift that was
in him, they gave him the right hand of fellowship. And then
observed that, though neither Paul, Peter, James nor John was
there, yet there were several old preachers and other brethren
present; and he thought they perceived the gift that was in
their young brother, and that he proposed they give him the
right hand of fellowship as a young minister. Very soon his
venerable arms were around me, imploring the divine blessing
to rest on me, which was followed by others in a very solemn
manner. I felt like *a worm and no man,' and could not hold
up my head. Yet, if it was ever my lot to preach, this was
one of the best occurrences of my life. The mind of the Lord
is apt to be with his people, and in my desponding moments
the recollection of that scene increased my strength, and aided
in keeping me from sinking under my own weight."*

Soon after this occurrence, perhaps in the year 181 1, he
was ordained and became pastor of Dover church, in Barren
county. After preaching here and in the surrounding country
about three years he accepted a call to Mays Lick church, in
Mason county. On his way to Mays Lick, in 18 14, he met with
Elder William Vaughan. The acquaintance of these two noble
men of God soon ripened into a warm and life-long friendship.

*Chris. Rep., Mar., 1856.

Walter Warder. 203

Mr. Warder found the church at Mays Lick small and feeble,
as were all the churches in Bracken Association at that time._
But he at once, with that earnest, well-tempered zeal that mark-
ed his whole life, entered upon the duties of his holy office.
The church soon felt the power of his consecrated labors. This
influence spread rapidly, and the whole Association felt the
power of his zeal. The church began to prosper immediately,
and continued to increase in number till 1829, when it is said
to have numbered over eight hundred members, and was prob-
ably the largest church in the State. In the year 1828, Mr.
Warder baptized 485 into the fellowship of Mayslick church,
and more than a thousand within the bounds of Bracken Asso-
ciation.*

But his pastoral work formed only a small part of his labors.
Alone or in company with his brother William, Wm.Vaughan,
or Jeremiah Vardeman, he traveled and preached extensively
over the territory of Elkhorn and Bracken Associations, and the
contiguous parts of Ohio.

In 1830 Mays Lick church reasserted the doctrines on which
it was constituted, by a vote of 189 to 100. By this action it
lost 383 members, which formed a Campbellite church. A
similar split occurred in most, or all of the churches in Bracken
and Elkhorn Associations, as well as most other Associations
in the State. During the incipient stage of Campbellism, its
doctrines were vague, confused and undefined. Both Warder
and Vardeman hesitated whether to oppose or encourage the
'"Reformation." They did not understand its teaching. But
in the latter part of 1828 William Vaughan returned from Ohio,
where he had lived a year, to the bounds of Bracken Associa-
tion. His keenly discriminating mind was not long in sifting
Mr. Campbell's unsystematized system, and discovering the
real sentiments of the "Reformer." He first visited Lee's
Creek church, of which he had been pastor. He then went to
Mays Lick, and, in two of the most powerful sermons of his life,
dissected and exposed the heresy of Campbellism. Mr. War-
der listened closely, and was decided. Mr. Vardeman also
soon became decided in his opposition to Campbellism. There
had, as yet, been no direct antagonism between the preachers of

*McIlWin'g His. Mays Lick Ch.

204 History of Kentucky Baptists.

the different parties, and Mr. Warder still hoped that the storm
might blow over without a rupture. Vaughan alone seemed
to fully understand the radical errors of Mr. Campbell's
system.

In January or February, 1829, Mr. Warder and Mr.
Vaughan were invited to aid in the ordination of John HoUiday,
at Millersburg. On their way to that point they agreed to say
nothing about the "Reformation," during the services. On ar-
rival they found Jacob Creath, jr., there, uninvited. He was the
most active and turbulent advocate of Campbellism in the State.
He desired to take part in the ordination, but was not permit-
ted to do so. At the close of the services he announced that
he would preach that night. Accordingly he preached Camp-
bellism undisguised.

Next day Mr. Vaughan answered him in a most powerful
sermon, two hours and three-quarters in length. This brought
on the crisis. Henceforth the warfare was an open one, and
fearfully did it rage, till the Campbellites were excluded from
the Baptist churches.

Mr. Campbell was not long in discovering Mr. Vaughan's
great abilities, and the formidable opposition he was making to
the "Reformation." Accordingly he sought a private interview
with him. The interview took place in Maysville, in May, 1829.
During the interview Mr. Campbell said: " Brother Vaughan,
by opposing the Reformation you are losing your popularity,
Semple, of Virginia, is losing his popularity by it. I tell you,
baptism for the remission of sins will cover the whole earth. If
you will join the Reformation you w^ill have more friends and be
better sustained. I am informed that those who have joined the
Reformation are more liberal than formerly, and sustain their
ministers better." Mr. Vaughan replied : "I am a poor man;
but neither popularity nor money will induce me to sustain a
system of doctrine I do not believe." " I know it cannot," said
Mr. Campbell. "And I have told the people, from Lexington
to Nashville, that you are the clearest-headed man in Kentucky. "
During the same conversation Mr. Campbell said to Mr. Vaughan:
"If you and Walter Warder will join the Reformation this whole
country will go into it."*

"I took down these facts from the Ups of Mr. Vaughan, before his death.

]]^alter Warden. 205

For a number of years after the division between the Bap-
tists and the CampbelHtes, the strife was very bitter, and the
churches were sorely vexed. But Mr. Warder, stood firm, and
labored on unfalteringly, till his strength failed. In the midst
of the strife he was called upon to endure the loss of the wife of
his youth. This great trial, together with the distress he en-
dured on account of the troubles among the churches, was more
than he was able to bear. His strength began gradually to fail.
On the 15 th of December, 1830, he took for his second wife,
Mrs. Elizabeth Dobyns. He continued to labor on, according
to his strength, but his health and energies continued to fail,
and his task wasvvell nigh done.

In March, 1836, he went to Missouri to visit his children,
and with the hope of recruiting his health ; but he rapidly
grew worse. As his end approached, he remarked to those
around him that he had often been the subject of doubts and
fears in reference to his interest in Christ. " But," he added,

" Jesus can make a dying bed

Feel soft as downy pillows are,
While on His breast I lean my head

And breathe my life out sweetly there."

On the 6th of April, 1836, he left the thorny walks of men
to join the general assembly and church of the first born. His
body was brought back from Missouri and laid in the grave-
yard near Mays Lick meeting-house, where a neat slab marks
his resting-place !

Indian Creek church, located in Harrison county, was
probably gathered by Augustine Eastin. It was constituted of
eight members, in 1790, and united with Elkhorn Association in
August of the same year. It remained a member of this fra-
ternity till 18 1 3, when it entered into the constitution of Union
Association, to which it still belongs. Augustine Eastin was
its first pastor, so far as known. Under his ministry it attained
a membership of ninety-five, in 1802. But the next year it di-
vided, in consequence of Mr. Eastin's having introduced the
Arian doctrine among its members. About thirty members
adhered to the recreant pastor, and formed themselves into
what would now be called a Unitarian church. This faction,
after the death of its leader, united with the CampbelHtes.

About the time of this rupture David Biggs settled in the

2o6 History of Kentucky Baptists, -

neighbornbod and became a member, and probably the pastor
of Indian Creek church. From this time till 1833, the church
enjoyed peace and a good degree of prosperity. At that date
it numbered 1 1 1 members. But the next year it divided
again, about fifty of its members entering into the fellowship of
Licking Association. From this time it continued to decline,
till 1856, when it numbered only thirteen members. After that
it increased slowly, till 1880, when it numbered forty- two mem-
bers. Isaac Munson was a preacher in this church about sixty
years. He died in 1852. Among its pastors since the death
of Mr. Munson maybe named Henry Bell, John HoUiday, James
Spillman, A. W. MuUins and George Varden.

David"''BigGs was licensed to preach in Camden county, N.
C, in 1 79 1, and was afterwards pastor of Portsmouth church in
Norfolk county, Va. Mr. Semple says: "Elder Biggs is a
sound and ingenious preacher, and is esteemed by his acquaint-
ances as an exemplary man." He came to Kentucky about
the year 1804, and was at different times a member of Indian
Creek church in Harrison county, and Silas church in Bourbon.
In 181 1 he preached the introductory sermon before Elkhorn
Association. He labored in Kentucky at least sixteen years,
and here, as in Virginia, maintained a good character and was
a useful preacher.

Unity Church, located in the eastern part of Clark county,
originated in 1790 from a division of Howards Creek (now Provi-
dence) church, as related in the history of that organization. It
comprised at first about seventy members, including two preach-
ers— James Quesenberry and Andrew Tribble. Being a Sepa-
rate Baptist church, it united with South Kentucky Association.
After the general union it fell in with North District, and in
1842 united with Boones Creek Association. Three years
after this its members united with those of a neighboring church,
called Indian Creek, and formed a new church called Mt. Olive.
This organization is a large and prosperous body, located about
ten miles south-east from Winchester.

James Quesenberry was either the first pastor of Unity
church or succeeded Andrew Tribble after a very brief pastor
ate of the latter. He was a native of Orange county, Va.,
where he was born, June 13, 1759, and from whence he emi-
grated to Kentucky in 1783. Two years after the latter

Jolm J\f Johnson and David Chcnault. 207

event he settled in Clark county and united with Howard Creek
church, being at that time an ordained preacher. When that
church split, in 1790, he adhered to the Tribble party, and
entered into the organization of Unity. Besides his charge at
Unity, he was pastor of Red River and Friendship churches in
the same county. Into the fellowship of the latter he baptized
the subsequently distinguished Dr. Wm. Vaughan, in October,.
1 8 10. Mr. Quesenberry's preaching gift was very meagre,
but he maintained a respectable reputation and doubtless ac-
complished good among the early settlers. He departed
this life August 5, 1830, leaving behind him a very numer-
ous posterity, many of whom have been and still are wealthy
and influential citizens, and valuable church members.

John M. Johnson was the next pastor of Unity church.
He was chosen to that office in May, 1830, but proved him-
self unworthy of the position; for, in February of next year he
was excluded from the fellowship of Providence church for the
sin of adultery.

David Chenault was the next pastor of Unity church.
His father, William Chenault, was of French extraction, but
was born in Virginia. He was a soldier under Washington
during the American Revolution. He moved to Kentucky in
the fall of 1786, and settled near Richmond, in Madison county,
where he died of ^the "cold plague," in the spring of 1813.
Many of his descendants have been and are among the most
valuable citizens and church members in Madison county.
David Chenault was born of Baptist parents in Albemarl county,
Virginia, September 30, 1771, whence he came with his par-
ents to Kentucky in 1786. He was married to Nancy Tribble,
daughter of Elder Andrew Tribble, in 1793. He joined the
church at Mt. Nebo about the year 1795, and was baptized by
Peter Woods. His ministry commenced during the great re-
vival of 1800—3. He possessed only, a common school educa-
tion; but he had a strong native intellect and sound practical
judgment. He was an extensive farmer, and held the office of
Justice of the Peace about twenty years. He was a successful
business man and accumulated a fortune of not less than i^ioo,-
000; and was inclined to be penurious, rather than liberal.
He was, however, an active pastor, usually serving four churches
for a period of nearly fifty years. Besides this, he preached a

■208 History of Kentucky Baptists.

great deal in the mountains of Kentucky, even down to old
age. Among the churches he preached to besides Unity, were
Cane spring, Lulbegrud, Log-lick, White Oak Pond, Mt. Ta-
bor, Stoners Branch and Union.

He was a Hyper-Calvinist in doctrine, and very uneven
in his religious ministrations. Some times his zeal amounted to
a burning enthusiasm,at others he was dull and chillingly frigid.
But he never swerved from the path of conscientious recti-
tude. At a ripe old age he fell asleep in Jesus, May 9,
1851.*

HiCKMANS Creek was another small body of Separate Bap-
tists, gathered in 1790, in what was then Fayette county. It
comprised twenty-five members, among whom were Thomas
Ammon, an ordained preacher, and Robert Asherst and John
King, licensed preachers. It was either soon dissolved or
changed its name, so that ife cannot be identified.

Thomas Ammon was probably the first and only pastor of
Hickmans Creek church. He was a native of Virginia, where
he was active in the gospel ministry. He was a preacher of
great zeal and usefulness, and was at one time honored with a
term in Culpeper jail for "preaching the gospel of the Son of
God contrary to law. " After the close of the Revolutionary
War he came to Kentucky. Here also he verified God's prom-
ise to the righteous. "They shall still bring forth fruit in old
age." John Taylor, who labored with him in Virginia, as well
as in Kentucky, speaks of him thus: "This awakening [at
Clear Creek] was by the preaching of Thomas Ammon, always
a mighty son of thunder. He had been a great practical sinner.
His conversion was as visible as his wickedness had been. He
began to preach in time of hot persecution in Virginia. He
was honored, as many others were, with a place in Culpeper
prison, for the testimony of his divine Master. He died some
years ago in Kentucky.". His death occurred not far from
1820.

Head of Beech Fork was the name of a Separate Bap-
tist church constituted of about thirty members, in the eastern
part of Mercer county, in 1790. Among its members was a

*I have these facts from his son, recently Hving in Tennessee.
tHistory Ten Churches, p. 102.

Separate Baptist Churches Constituted in 1790. 209

licensed preacher of the name of WilHam Ray. This is all that
is now known of this church. Doubtless it was soon disbanded,
as were many other small churches of Separate Baptists consti-
tuted in this period of partisan excitement. During the year
T789 an unsuccessful attempt was made to unite the Regular
and Separate Baptists. This seems to have greatly inflamed
the party zeal of the Separates. Their preachers became fac-
tious proselyters, and organized little churches wherever they
could get a few converts together, even though it were in the
immediate vicinity of Regular Baptist churches. Most of these
soon perished, and, of course, did harm rather than good. The
practice of constituting little, feeble churches in out.of-the-way
places is still too common.

Hardins Creek was constituted a Separate Baptist church,
of fifteen members, in 1790. It was located near the south-
west corner of Washington county, in the immediate vicinity
of Hardins Creek church of Regular Baptists. It had no preacher
among its members, and it soon perished.

Mount Pleasant church was constituted at the house of
William Haydon, in Franklin county, by Moses Bledsoe and
John Bailey, July 24, 179O, and united with South Kentucky
Association under the style of the Separate Baptist church at
the Forks of Elkhorn. The members of which it was consti-
tuted were Daniel James, Ernest Martina, Benjamin Craig,
William Solsman, William Haydon, Robert Church, Prichard
McAndrew, Joseph Collins, Jeremiah Craig, Elizabeth Hatton,
Robert Smither, Sarah James, Benjamin Perry and Ansellor
Church. Not long after its constitution the church took the
name of Mount Gomer, and in 1801 assumed its present title.
For a long series of years this was one of the most prosperous
churches in Franklin Association ; but for a number of years
past it has been on the decline, and, although it is supposed
that 2,000 persons have been members of it since its constitu-
tion, its present membership is less than fifty. Prominent
among the preachers who have served it as pastors may be
named Moses Bledsoe, Theodrick Boulware, Isaac Crutcher,
William Hickman, Sr., William C. Blanton, Y. R. Pitt and F.
H. Hodges.

West Fork of Cox's Creek was constituted a Separate
Baptist church on the western border of Nelson county, in 1790.

2IO

History of Kentucky Baptists.

It was probably gathered by Benjamin Lynn, and numbered
thirty-one members. This church continued to prosper for a
number of years, but was finally dissolved. New Salem, a large
and flourishing church, long under the pastoral care of P. B.
Samuels, occupies its ancient locality.

White Oak Run church of Regular Baptists was consti-
tuted of eighteen members, in 179O, and united with Salem As-
sociation the same year. It was located in the southern part of
Nelson county. Of its history nothing more has been ascer-
tained. It probably soon dissolved.

We are now, at the close of the associational year, in the
fall of 1790, able to give complete statistics of the Baptists of
Kentucky and of the United States. The following summary,
copied from "Asplund's Register, " will exhibit the condition of
the Baptists in the United States and its territories at thct
period :

States.

New Hampshire

Massachusetts

Rhode Island

Connecticut

Vermont

New York

New J ersey

Pennsylvania

Delaware •

Maryland

Virginia. . '

Kentucky

Western Territory

North Carolina

Deceded Territory — Tennessee

South Carolina

Georgia

Total

n

32

167

38

55
34
57
26
28

7
12

204

42

I

94
I

70
42

927

-Ministers-
Ord. ! Lie.

23
95

44
21

53
20
26

9
8

150
40

17

31

39
21

15
30

9

7
I

3
1 12

21

15!

48

33

699

71

6

29

39

451

(T)

1,732

7,116

3,502
3,214

1,610

3,987

2,279
1,260

409

20,443
3,105

30

7.503

889

4,167

3,211

65,233

Sects or Orders of Baptists.

211

The following table shows the different sects or orders of
Baptists at that period :

Sects or Orders.

Six Principle Baptists

Open Communion Baptists..
General Provision Baptists...

Seventh-Day Baptists

Regular Baptists

Total 35

>

30

n

18

15
30
10

795

Ministers

Ord.

26

13
26

13
622

Lie.

4

4

^9

3

407

700 437 64,546

1.599

1,714

1,948

887

58,398

There were in Kentucky, at this time, three associations —
Elkhorn, Salem and South Kentucky. The last named was
composed of Separate, the other two of Regular Baptist churches.

Elkhorn comprised 14 churches, 21 ordained ministers, 9
licensed ministers and 1,379 rnembers.

Salem comprised 8 churches, 6 ordained ministers, i licensed
minister and 505 members.

South Kentucky comprised 20 churches, 14 ordained min-
isters, 12 licensed ministers and 1,344 members.

The total numbers in Kentucky were three associations,
42 churches, 40 ordained ministers, 21 licensed ministers and
3, 105 members.

The whole population of Kentucky was y^y^??- This gave
a little less than one Baptist to every twenty-three of the popu-
lation. This was at the close of a revival, and was followed by
a spiritual dearth of ten years' duration.

Another ten years will considerally decrease the proportion
of Baptists to the population.

CHAPTER XV.

CHURCHES CONSTITUTED IN 1 79 1, AND THEIR PASTORS.

From the beginning of the year 1791, our pioneer fathers
could look over the labors, toils and dangers of the past ten
years, with mingled feelings of thankfulness and regret. Much
privation and labor had been endured, and many dangers had
been encountered.

Many of their beloved brethren and sisters had fallen by
the hands of the blood-thirsty savages, and, much suffering had
been endured for want of food, clothing and shelter. Their labors
in the gospel had produced as yet but meager fruits. The for-
ty-three churches which they had gathered were all still in ex-
istence, except Gilbert's Creek of Regular Baptists, but they
contained an aggregate membership of only a little more than
three thousand, and a large majority of these had been received
by letter. The clouds of Indian warfare hung darkly along their
north-western border, and the news of murder and rapine con-
stantly reached their ears, aud filled their wives and children
with alarm. But the outlook was far better, and the prospects
much brighter, than they had been ten years before. They had
become inured to toil and suffering, so, that even their women
and children endured hardships, and dared dangers with com-
paratively little murmuring, or alarm. The forests had been cut
away around their cabins, and the virgin soil produced an abun-
dance of materials for food and clothing. Their dwellings had
been better arranged for their protection against sun and storm.
Many conveniences had been arranged for their comfort, and
the " old settler " began to " feel at home." *

Of the more than forty ordained, and twenty licensed
preachers that had emigrated to the country, or been raised up
in the infant churches, only one had been taken away.

[212]

CJiurches Constituted in 1791. 213

John Gerrard had fallen by the hand of the red men. All
the rest were in the field of labor, could these faithful servants
of Christ have lifted the veil that hid from their eyes the next
ten years, they would have seen an almost unbroken cloud of
appalling gloom, hanging over the cause they loved so dearly,
thickening and darkening, up to the very close of the decade.
But happily they beheld only the past and present, and these
inspired them with hope and courage.

Of the churches they had planted, many were feeble and
ready to perish, but a number of them had grown strong, and
were mighty bulwarks against the unrolling waves of vice and
folly. Among the latter which still exists, may be named Sev-
erns Valley, Cedar Creek, Cox's Creek, Forks of Dix River,
Shawnee Run, Hanging Fork (now New Providence), Tates
Creek, Howard Creek (now Providence), Boones Creek (now
Athen), Marble Creek (now East Hickman), Clear Creek, Bry-
ants, Great Crossing, Forks of Elkhorn, Limestone (now Wash-
ington), Mayslick, and several others that have now grown feeble.

The foundation to build upon was laid broad and strong,
and these men of God labored faithfully to build up taberna-
cles for the "habitation of God through the spirit."

During the year 1791, at least seven new churches were
gathered, three of which are still in existence.

Cove Spring, afterwards called Stony Point, church was
constituted of thirteen members, dismissed from Hanging Fork,
in the eastern part of Mercer county, in 1791. It was proba-
bly gathered by William Marshall, who was the only Regular
Baptist preacher, laboring in that region, at that time Mr.
Marshall was a member of Hanging Fork church, as well as its
pastor, and had his residence in the Southeastern part of Shel.
by county, " at a place called the Knobs." Stony Point church
united with Elkhorn Association, in August of the same year
in which it was constituted. It remained a member of that
body, till 1808, at which time it contained forty-seven mem-
bers. It finally dissolved, several years ago.

Strides Fork was constituted of nine members, and
united with Elkhorn Association, in 1791. It continued to rep-
resent itself in the Association till 1796, when it reported nine
members, having received but one by baptism during five
years. It was probably dissolved about this time.

214 History of Kentucky Baptists.

Reuben Smith was ordained to the ministry at Strodes
Fork, in November, 1793. Bryants church refused to take
part in his ordination because of the irregularity of his baptism.
Soon after Strodes Fork church dissolved, Mr. Smith moved to
Spencer county. Failing to unite with any church, after this
removal, Salem Association, at its meeting at Cox's Creek, in
in 1797, entered upon her minutes, the following item: "The
Association advises the churches of this union to discounte-
nance Reuben Smith from either preaching, or administering
the ordinances amongst them, unless he unites himself with
some church." In December of that year, Mr. Smith gave his
letter to Elk Creek church, and in June of the next year, was
chosen its pastor. He continued to preach to this church till
May, 1 818, when he resigned. He was recalled the next year,
and preached to the church another twelve months, when he
resigned again. Soon after this, he was dismissed by letter,
and moved to Indiana, where he spent the remainder of his
earthly life.

Reuben Smith was a man of strong intellect, and possessed
good natural gifts for public speaking, but he was morose,
stubborn and indolent. He lived always in extreme poverty,
and murmured much about his charges not supporting him.
He was arraigned before his church, at one time, for saying
that the church had not paid him enough, during the nineteen
years he had preached to it, to pay for the pins that fastened
his children's clothes. At another time, he invited the breth-
ren to visit him at his house, on a certain day. Many of them
went. At dinner time he invited them to the table, on which
there was nothing to eat but a large pone of corn bread. He
apologized to them by saying: " Brethren, the fare is rough,
but it is the best I have." Next day the brethren sent him a
supply of provisions for his table.

He was inclined to be speculative in his preaching, and
sometimes went beyond his depth. On one occasion he was
preaching about the " sea of glass mingled with fire." He had
talked but a short time when he became so much confused that
he paused, unable to proceed farther. After a moment, he said
abruptly: " Brethren, you think Smith's in the brush and can't
get out: I'll show you. Let us look to the Lord and be dis-
missed."

Churches Constituted in lygi. 215

Taylors Fork, a small church o£ nineteen members, was
onstituted and added to Elkhorn Association, in 1791. It
seems never to have had a baptism into its membership. It re-
ported twenty-two members, in 1794, and then disappears from
the records. It was probably dissolved about that date.

Green Creek church was constituted in Bourbon county, of
ten members, on the fourth Saturday in April, 1791. It joined
Elkhorn Association in August of the same year. It enjoyed
some degree of prosperity till the great revival of 1800-3, when
its membership was increased to 120. Means of tracing its his-
tory further are not at hand.

Bloomfield church, originally called Simpsons Creek, like
Cox's Creek church, from whence it sprang, has, from its consti-
tution to the present time, been a large, influential body, and has
held in its membership a large number ot influential citi-
zens. It is located in a small village, from which it derived its
present name, in the north-eastern part of Nelson county.

Simpsons Creek church was constituted of thirty members,
by William Taylor and Joshua Carman, March 12, 1791. Im-
mediately after the constitution, William Taylor was called to its
pastoral care, and Joshua Carman was invited " to serve us as
often as possible." The church began at once to prosper.
Some were baptized and a number were received by letter within
a few months. In the year 1800 the church comprised about
1 10 members, to which 72 were added the following year.
Strict discipline was maintained, and there were occasional bap-
tisms, till the year 18 16, when a great revival visited the church,
and 116 were added to its membership, by baptism.

In December, 1820, the church invited Jacob Creath to
preach for it. This proved unfortunate. Mr. Creath was
among the first preachers in Kentucky to adopt and preach
Campbellism. A number of the members of Bloomfield church
imbibed his sentiments. The church continued them in fellow-
ship, till 1834, with the hope of reclaiming them. Failing in
this, they were excluded, to the number of fifty-seven. Among
these was Jervis P. McKay, an ordained preacher. The church
committed an unfortunate blunder in allowing these Schismatics
the use of its house of worship. It is a great inconsistency, not
to say a great sin, for a church to exclude its members for hold-
ing false doctrine, and then encourage them in teaching that

2i6 . History of Kentucky Baptists.

doctrine by allowing them the use of its house of worship.

From the death of William Taylor, in 1809, the church
seems to have had no regular pastor, till 1834, when it called
Isaac Taylor, a son of its first pastor, to that office. During this
interval, it had a number of preachers among its members.
These, together with other preachers within reach, who were in-
vited to preach certain Sundays in the month, occupied its pul-
pit. This policy, although adopted by several of our most pros-
perous churches, in the early days of the commonwealth, is by
no means commendable, for reasons not now necessary to be
stated.

On Saturday before the second Sunday in February, 1836,
William Vaughan was invited to preach to the church, in con-
nection with " Father Taylor," and just two years afterwards, on
the resignation of Mr. Taylor, Mr. Vaughan was chosen pastor
of the church, and continued to serve in that capacity till 1869,
when he was disabled by a fall. He was succeeded in the pas-
toral office by Thomas Hall, who still (1885) serves in that capa-
city. This old mother of churches, now surrounded by a num-
ber of daughters, with whom she has divided her ancient, exten-
sive territory, till she has left only a small field around the old
homestead, is still a strong and vigorous body, and a leading
member of Nelson Association.

Of the early pastors of this church, sketches of the lives of
William and Isaac Taylor have already been given. Of several
others of her pastors and preachers, something may appropriately
be said in this connection.

Walter Stallard was born in Culpeper county, Virginia,
about the year 1750. In early manhood he married a Miss Mc-
Clanahan, who bore him three sons and two daughters. The
sons all died, unmarried. The wife died in 1782, and during the
next year he came to Kentucky. He stopped a short time in a
fort at the Falls of Ohio, and then moved into a fort near where
Bardstown now stands. Again, in a few months he moved to
what is now Spencer county, from whence his next move was to
the home above. About the year 1785 he visited Virginia,
where he married a Miss Basey, first cousin to the famous old
pioneer preacher, John Taylor. In 1791 he united with Simp-
sons Creek church by letter, and in November of the same year
was appointed an elder in that church. In March, 1802, he was

Pastors in lygi. 217

licensed to preach, and was ordained to the ministry by Reuben
Smith, Warren Cash and William McKay, August 13, 1803. It
will be observed that he was now fifty-three years of age ; but
late in life, as it was when he entered upon his holy caUing, he
did much valuable work in the Master's vineyard. He was a
man of sound judgment, good business habits and of unblem-
ished reputation. He preached the introductory sermon before
Salem Association, in 181 5, and was at least six years Moderator
of that body. He quit the scenes of earthly toil August 15,
1827. Many of his descendants are still living in Spencer and
adjoining counties.

Francis Davis was licensed to preach in Bloomfield church,
in 18 12. Not long after this he moved near Mount Eden, in
Shelby county. He was a good man, an earnest Christian and
a close student of the Word of God. Few ministers in his region
of country were better versed in the sacred Scripture. He was
called an excellent "fireside preacher," but his gift for public
speaking was so poor that he did not succeed well in the pulpit.
He was highly esteemed in love, and continued to exercise a
good influence for the Master, till he fell asleep in Jesus, at a
ripe old age.

Spencer Clack united with Bloomfield church about the
beginning of the year 1825. He probably came from Pennsyl-
vania, where he had studied theology under the distinguished Wil-
liam Staughton. He was a man of learning and culture, and his
influence soon began to be felt, not only in the church at Bloom-
field, but among the Baptists of Kentucky. He established a
school of high grade in Bloomfield, in which many of the sub-
sequently distinguished citizens of the surrounding country were
educated. He was a man of activity and enterprise, as well as
a strong, sound preacher. In 1825 he was elected clerk of Salem
Association, and was by that body requested to write a history
of that fraternity and present it at the next meeting for inspec-
tion. This task he performed to the satisfaction of the Associa-
tion. The history compiled by Mr. Clack, with a full file of the
minutes before him, was published, with the minutes of Salem
Association, in 1826, and also copied into its book of records.
It was an invaluable contribution to Kentucky Baptist history.

About the beginning of the year 1826, George Waller and

Spencer Clack began the pubhcation of a paper called *' The
15

2 1 8 History of Kentucky Baptists.

Baptist Register.'' It was issued semi-monthly, and proposed
to "endeavor to strip religion of everything like the traditions
of men, and to present the truth in a plain and simple manner."
The name of the paper was exchanged for that of the The
Baptist Recorder, and, in 1830, it was changed to a monthly.
Meanwhile, the Baptist Chronicle, having been established by
Uriel B. Chambers, at Frankfort, the Baptist Recorder was
soon discontinued. But Mr. Clack did not cease to write. He
wrote a series of letters to Alexander Campbell, and was a
large contributor to the Baptist Chronicle. With constancy, and
great energy, he opposed Campbellism, from 1826, till that
heresy was publicly condemned by Frinklin, Elkhorn and
^Bracken Associations, and thereby separated from the Baptist
churches, in the bounds of these old fraternities. Mr. Clack
jpreached once a month to the church in Bloomfield. But the
time had come when the Baptists of Kentucky must lose the
'Jabors of this able preacher, and writer, and the community
around Bloomfield, a most excellent teacher. In 1832, he
moved to Palmyra, Missouri, and, the next year, died of-
cholera. '^

Henry Thomas, William Thomas and Jervis P. McKay
were ordained in Bloomfield church, Nov. 13, 1831. McKay
soon afterwards joined the Campbellites, and has continued, to
the present (1885), preaching their peculiar dogmas. William
Thomas moved to Missouri, where, it is believed, he also became
a Campbellite.

Henry Thomas was a man of excellent preaching abilities,
and was highly esteemed among the brethren. He had been
invited to preach to the church at Bloomfield, before he was I
ordained. In 1834, Isaac Taylor was called to the care of
Bloomfield church. About this time Mr. Thomas moved to,
or near Greensburg, where he labored with much acceptance,
some years, and then moved to Missouri.

Daniel S. Colgan was licensed to preach, at Bloomfield,
May 13, 1832. For a number of years, he was active and
very successful, especially as an Evangelist. But after his
marriage, he became less active in the ministry. He lived at
Lebanon, a number of years. For many years past he has
lived at Owensboro. He is getting quite old, now, and preaches
very seldom.

William VaughaH. 219

William Vaugiian was the most eminent minister that
has served the church at Bloomfield. He was the strongest
and longest hnk that united the pioneer preachers with those of
the present generation, and partook largely of the best qualities
of both classes. He labored in the ministry, with Lewis Craig,
John Taylor, William Hickman, Ambrose Dudley, Joseph
Redding and many other illustrious pioneers of the cross, in
Kentucky, and then lived to thrill the hearts of the ministers of
the present generation, with his words of encouragement, in
the great centennial convention that met at Louisville, in 1876.

William Vaughan was born in Westmoreland county, Penn-
sylvania, February 22, 1785. His father, John Vaughan, and
his grandfather were born in New Jersey. His great grand-
father was born in Wales, and was a Baptist deacon. John
Vaughan emigrated to Kentucky, and settled in Scott county,
in 1788. He was a Baptist. William was sent to school nine
months, in his eighth year. At this school, he made a very un-
promising beginning, in preaching. During playtime, one day,
Dick Applegate, Dick McClure and Green Roberts, agreed to
preach. The gutter of a stick and dirt chimney was their
pulpit. Applegate preached first. The full text of his sermon
was this: "If all the men in the world were one big man, and
all the axes in the world were one big ax, and all the trees in
the world were one big tree, and all the rivers in the world
were one big river, and that mighty man should take that
mighty ax, and cut down that mighty tree into that mighty
river, there would be a mighty sUsJl slosh." Roberts followed,
and preached the same sermon. McClure preached next.
His sermon was: "Oh what a cruel place hell is !" "I thought
their preaching very foolish," said Mr. Vaughan, "and I deter-
mined to do better. " The following is the full text of Vaughan's
sermon: "Boys, if 'you break the Sabbath, or tell stories,* or
swear ; or don't mind your mammy and daddy, or don't mind
your books, and be good boys, you will die and go to hell — a
lake of blue blazes, burning with fire and brimstone. And when
you ask for water the devil will melt lead in a ladle, and pour
it down your throat." The sermon was not a bad one, for a
boy under eight years of age. But it was a costly one to the

^Meaning Falsehoods.

220 Histoiy of Kentucky Baptists .

young preacher. The ignorant and brutal teacher flogged him
so severely for preaching it, that he carried the marks twelve
months. He attended this school without shoes or hat. He
commenced at the alphabet, and learned to read the Bible, which
was his school book, with some facility, at this school. At
about the age of ten years, he went to school three months.
After this, he attended night writing school, two weeks, and
again, at the age of fifteen years, he went to a writing school
thirteen nights. He labored with his father, who was a farmer,
and a tanner, till his father's death, which occurred in Novem-
ber, 1795. After the death of his father, he labored on the
farm three years, aiding his mother in supporting a family ot
five daughters and four sons. One of the latter was his twin
brother.

At the age of eighteen years, young Vaughan apprenticed
himself to Lawson McCullough, a tailor, in Lexington, where
he remained four years. At the close of his apprenticeship, he
married Miss Lydia Wing Allen, a native of New Bedford,
Massachusetts, -and the only daughter of Elisha Allen, then
of Lexington, Kentucky. She had been raised in the faith of
the Quakers. Soon after his marriage, Mr. Vaughan estab-
lished himself as a tailor, in Winchester, his wife assisting him
in his business. They were very poor, and had to labor very
hard to make a living.

This was the period of infidelity, in Kentucky. Tom
Paine's Age of Reason was extensively circulated, and was very
popular. Deism was the fashionable religion of the day. Most
of the professional men, and such others as desired, to make
the impression that they were wise, or learned, avowed them-
selves, infidels. Mr. Vaughan was fond of reading, and had a
great thirst for knowledge. He procured the writings of Paine
and Volney, and, after reading them, professed infidelity, and
joined an infidel club, in Winchester. He ceased going to re-
ligious meeting, and became recklessly profane. Like many
other towns, at that period, Winchester had no place of wor-
ship. Even Louisville had no house of worship, at that time.
Mr. Vaughan joined the infidel club, merely for the pleasure
and the social and intellectual advantages he expected to de-
rive from it. " I never expected, " said he, "to die in that

William Vaiighan. 221

faith." Mr. Vaughan relates his experience of that period, as
follows:*

" Tn August, 1 8 10, I and four or five others went to see a
sick man of the name of Buchanan. He was a profane, wicked
man. When we reached his house, he was breathing loud and
hard. I looked at him, and saw that he must die and be lost.
Then the thought occurred to me, that, if I did not change my
course, I must be lost. I determined, then, to change my
course, and become a religious man. I then thought, if I be-
came a Christian, I would be disgraced, and my infidel friends
would abandon me. Upon this reflection, I resolved to seek
religion, become a Christian, live a religious life, and go to
heaven, without anyone's knowing it. The next reflection was,
' What if I am disgraced ? I am an obscure individual, and un-
known.' Then came the thought, ' I am a deist, and do not
believe the Bible.' I determined to read the Bible. Accident-
ally I opened at the sermon on the mount. I read to the pass-
age; ' Behold the lilies of the field, how they grow. They toil
not, neither do they spin, yet I say unto you that Solomon in
all his glory was not arrayed like one of these. ' ' This is too
beautiful and sublime,' I exclaimed, 'to be of man. It must
be divine.' I retired to a secret place to pray. But a thou-
sand vain, sinful, and foolish thoughts rushed into my mind.
I sought a more retired place, laid my face on the ground, and
again tried to pray, but with no better success. Here, for the
first time, I realized the depravity of my heart. I did not re-
solve to keep the law, for I was too ignorant to know that God
had a law. But I felt exceedingly sinful and unworthy, and
realized that God was a holy being, and I a sinful creature, and
that I and he could not dwell together, except I be changed.

" I kept all my troubles to myself. I formed the habit ot
asking a blessing, mentally, at my table, and continued retiring
to secret places to pray, especially after dark. One night, af-
ter trying to pray, I sat down on a log, and soliloquized after
the following manner : ' I was raised by pious parents. After
leaving my mother's home, I was thrown into a religious family,
where family worship was kept up. How good has God been

'■Taken down from his lips by the author.

222 History of Kentucky Baptists.

to me. How wicked I have been, to sin against ' so good a
God.'

' ' Two weeks after my distress began, I had a remarkable
dream. I thought I was on the farm my father died on. I had -
a vision of hell. I saw the smoke of the torment of the damned, :
ascending up out of the open crater of a mound. Then I seemed
to be at a place in the v/oods where there was a collection of
people, and several ministers preaching. About a week after
this, on Sabbath morning, I was sitting in my door, pensive
and disconsolate, when I saw a company of people walking by.
On inquiring, I learned that they were going to meeting; at an
old log Baptist meeting house called Rocky Spring, about three
miles distant. I joined the company, and went with them.
As we walked along, a very wicked old man remarked to me,
that, every six or seven years, a portion of the people went off
from the world and became religious. If I ever prayed from
my heart, it was as I walked to that meeting. A man by the
name of Leathers got up to preach. I had never seen him be-
fore. When he rose up I recognized him as the man I had
seen in my dream — even to the minutia of his dress. George
Eve followed him, preaching from the text: 'Ye must be born
again.' All he said was an incomprehensible mystery tome.
James Quisenberry followed him from the text: 'The great,
day of of his wrath has come and who shall be able to stand ?'
He described the various outpourings of God's wrath, frequent-
ly repeating the words, 'who shall be able to stand?' each,
time I would say mentally: 'I shall not be able to stand.'
At the close of his sermon, he invited the mourners to come
forward and be prayed for. The thought occurred to me, * 1
will not go up there and disgrace myself, I will go to the woods
and pray, God can hear me there as well as here. ' The next
thing I knew, I was on my knees, at the feet of the preachers,"
confessing my sins — especially my deism — and asking them to
pray for me. They prayed. One woman near me cried out :
'Oh my heart is so hard.' I felt that to be just my case. I
begged them to pray for me again. They did not do so then.
I cried aloud : 'Jesus, thou son of David, have mercy on me.'
One of my wicked companions was standing near me, unaf-
fected. I warned him to flee from the wrath to come. My
mental agony was so great that I was unable to stand on my

William Vaughan. 223

feet. I fell on the ground. My breathing became so hard that
I could have been heard fifty yards. Two persons slapped the
insides of my hands, and threw water in my face. After awhile
I regained my strength and sat up, overwhelmed with a vivid
sense of my exposure to the wrath of God. I sat there till the
congregation had dispersed. A pious woman came to comfort
me, but could give me no relieft

" I continued in this state of guilt and shame a week. \
was in constant fear of meeting some of my oM companions.
At last my fears were realized. As I passed the tavern, the tavern-
keeper came out and said : ' Vaughan, I understand you are
going to be a preacher, I shall lose a good customer. Come
in and take a glass of wine and a game of cards.' I continued
trying to pray. One dark night, after rising from my knees, I
breathed into my hands, mentally exclaiming : ' Nothing but
this breath keeps me out of hell.' I went to every meeting I
could hear of, and asked every preacher I met, to pray for me.
Once I walked six miles to hear Jeremiah Vardeman, and walked
back without my dinner. My older brother, who had recently
professed faith in Christ, hearing of my condition, came thirty
miles to comfort me, but could give me no relief With my
brother, I rode ten miles to hear Vardeman. Going home, I
rode with my hands on the pommel of my saddle, choked with
grief, and mourning as one who mourns for his first-born. My
brother went home. Next day I was sitting in my room alone.
It seemed to me that I cried every breath : ' Lord be merciful
to me.' This continued a half hour. Suddenly the thought
occurred : ' What a great change has come over me: Six weeks
ago I could not utter a sentence without an oath ; now every
breath is a prayer for mercy. ' Then this text occurred to me :
' Ye have received the spirit of adoption whereby ye cry Abba,
Father.' In a moment it seemed to me that the blood of
Christ overwhelmed me, and I felt that my burden and dis-
tress were gone. I felt such a love for Jesus Christ, that I
thought, if he was on earth, and I could get hold of his feet,
I would press them, to my bosom. Still I did not love him
as I wished to. I went out into the fields, and spent the
rest of the day in prayer, praise and rejoicing. I felt that
God had been merciful to me, but could not tell how. Relief
came not as expected. I thought all my exercises should

224 History of Kentucky Baptists.

have been more intense. I prayed for the return of my bur-
den, and continued to have alternate doubts and hopes, till the
third Saturday in October — about two weeks after I obtained
hope — when I went to Friendship church, related the dealings
of God with my soul, and was approved for baptism. Next
day, the third Sunday in October, i8lO, I was baptized by
James Quesenberry. "

That night Mr. Vaughan set up family worship, and soon
afterward began to pray in public and exhort. James Sug-
get induced him to make an effort to preach, but he made a
sad failure, and was so much discouraged, that he felt he
would rather "the Lord would kill him, than compel him to
preach." Still he felt a great desire to preach, if he had the
ability.

On Saturday before the third Sunday in February, 1811,
the church at Friendship licensed to preach, James Haggard,
Anson Mills, Ninnian Ridgeway and William Vaughan. Mr.
Vaughan made many discouraging failures, in his attempts to
preach, but persevered in his efforts, until he was deemed
worthy of ordination. Meanwhile, he felt the deficiency of
his education so sensibly that he determined to apply himself
to study. He procured a few books, among which was Walk-
er's dictionary, and devoted as much of his time as he could to
the improvement of his education. 1

On the third Sunday in July, 1812, he was ordained at"
Lulbegrud church, in Montgomery county, by Jeremiah Var-
deman and David Chenault. He had previously accepted a call
to the care of a church, called Sycamore, in Montgomery
county. To this church he preached a little more than two
years. For this service he received ten dollars, one of which
he lost by being thrown from his horse, while returning home,
one dark night.

In the Fall of 1814, he was sent as a corresponding mes-
senger to Bracken Association, and, for the first time, was
appointed to preach on Sunday, at an association. From thf
Association he sent out a list of appointments, and, in filling
them received fifty dollars. With many of the preachers of his
day, he had entertained a strong prejudice against receivin|
money lor preaching. But he was now very poor, and thf
comforts procured for his family for this fifty dollars, healed all

William Vaiiglian. 225

his former prejudices on that subject. It was during this trip
to Bracken Association, that he first met that eminent man of
God, Walter Warder, between whom and himself grew up a
warm and lasting friendship.

Late in the same fall, Mr, Vaughan made a second visit
to the churches in Bracken Association, and received a hundred
dollars for his services. The next Spring he moved to Mason
county, to take the care of Lees Creek church. He preached
to this church once a month without a salary, working at his
trade for the support of his family. The church gave him about
thirty dollars a year. About the year 18 17, there grew up some
doctrinal differences in the church at Lees Creek. The dissension
had been caused by an old preacher named William Grinstead.
A part of the church desired to have Mr. Grinstead preach for
them once a month. Mr. Vaughan favored their purpose, and
he was invited accordingly. He preached what was popularly
called Antinomianism to them, but as the church paid him noth-
ing for his services, he soon withdrew. He soon drew off from
Bracken Association three churches, Maysville, Stonelick and
Richland. He was afterwards excluded from Maysville church
for drunkenness.

In the fall of 18 16, Mr. Vaughan, with the help of an old
preacher of the name of Charles Anderson, constituted a church
of seven members at Augusta. The same evening, a woman
was approved for baptism. Next morning Mr. Vaughan bap-
tized her, and, on the occasion, delivered a half hour's lecture
on baptism. The lecture convinced a family of Presbyterians of
the scripturalness of immersion, and they were soon afterward
baptized.

In 181 8, Mr. Vaughan moved to Augusta, where he taught
school, and continued to preach to the church at that place, of
which he had been pastor from its constitution. While Mr.
Vaughan was preaching in Augusta, the Presbyterians called to
the pastorate of their church there, William L. McCalla. He
soon displayed his controversial qualities by preaching a sermon
on baptism, and challenging Mr. Vaughan to defend his doctrines.
Mr. Vaughan preached a sermon on the subject of baptism two-
and-three-quarter hours long. Mr. McCalla afterward called on
him for the notes of his sermon by which he had ' ' converted
all the infidels in town to his views." Mr. McCalla afterwards

226 History of Kentucky Baptists.

preached another sermon on baptism, in which he used some
bitter language, which caused some ill feelings between the Bap-
tists and Presbyterians of the town. In the year 1817, an exten-
sive revival visited Augusta, and about fifty persons were added
to the Baptist church.

Mr. Vaughan continued to preach to the churches at Augusta
and Lees Creek, till the fall of 1828, when he moved to West
Liberty, Ohio. At this place, he remained only a year, which
he regarded the gloomiest and most unfruitful year of his ministry.
In the fall of 1829, he moved back to Mason county, Kentucky.
During his absence, an extensive revival had taken place. Wal-
ter Warder, who was the principal laborer in this work, had
baptized four hundred and eighty persons into the fellowship of
Mayslick church, and more than a thousand in the bounds of
Bracken Association, in one year. ^ " Campbellism had become
a raging epidemic." The part Mr. Vaughan took in this con-
test, may be seen in a sketch of the life of Walter Warder, in a
preceding chapter.

On the first Saturday in September, 1830, the Bracken
Association met at Washington in Mason county. Mr. Vaughan
was elected Moderator. Up to this time, there had been no
formal division of the Baptists and Campbellites. The associa-
tion passed a resolution, recommending the withdrawal of fellow-
ship from all who adhered to the peculiar tenets of A. Campbell.
This called forth the bitter denunciations of the leading Camp-
bellites, against Mr. Vaughan. Burnett attacked him through
his paper ; Creath assailed him through the columns of the
Budget, and Campbell, in the Millennial Harbiiiger. But
"the Bracken Moderator," as Mr. Campbell derisively styled
him, was equal to any emergency that arose out of this struggle.
Mr. Vaughan was now in his forty-fifth year, and, though not
so learned as Mr. Campbell, was his superior in acuteness of
discrimination and powers of logic. He dissected Mr. Campbell's
system with a masterly hand, drew the line between it and the
doctrine of the Baptists, and made open war upon the new
theory.

After his return from Ohio, Mr. Vaughan accepted the pas-
toral care of the churches at Falmouth, Carhsle, and Bethel,

^History of Mayslick Church, p. 15.

William Vaiighan. 227

the last named of which he and Waher Warder had constituted
in Fleming county, about the year 1825. In 1830, he purchased
a small farm in Fleming county, to which he soon afterwards
moved. Next year he accepted the position of general agent
of the American Sunday-school Union for northern Ken-
tucky. He continued in this work about thirty months, in con-
nection with his pastoral labors at Carlisle and Bethel, during
which time he organized about one hundred Sunday-schools.

In the fall of 1835, he accepted the general agency of the
American and Foreign Bible Society for the State of Kentucky.
He had occupied this position only six months when the Bap-
tists drew off from that society, and formed an independent
organization. Mr. Vaughan immediately resigned his position.
While engaged in the work ef the Bible Society, he visited
Bloomfield. The church at this place invited him to settle
among its members, and preach to them in connection with their
aged pastor, Isaac Taylor. This invitation he accepted, and, at
once prepared to move to his new field of labor. Mr. Taylor
continued to preach to the church once a month, till some time
the next year, when he resigned.

Mr. Vaughan moved his family to Bloomfield, in June, 1836.
At the time of his removal he says : "I was oppressed with
deep melancholy, and dreadful forebodings." Ten days after
his arrival, his daughter, Ann, a beautiful and highly accom-
plished young lady, eighteen years of age, died, a short time
before she was to have married. She was not a professor of
religion, which added to the distress of her parents.

Mr. Vaughan purchased a small farm near Bloomfield, on
which he lived, until he became too old to attend to it com-
fortably, and then moved into the village. He preached two
Sundays in the month at Bloomfield, from June, 1836, till
June 1868, when he was disabled by a fall, and resigned his
charge. In 1838, Mr. Taylor having resigned, Mr. Vaughan
was installed in the pastoral office at Bloomfield. Besides his
labors at this place, he preached to other churches within his
reach, so as to fill up all his time. In the fall of 1836, he
accepted a call to preach once a month to the church at
Elizabethtown, for one year. During the year, he baptized
twenty-five, among whom was the lamented A. W. LaRue.
In the fall of 1837, he preached on Sunday, during the sitting

228 Histoiy of Kentucky Baptists,

of Salem Association, at Bethlehem church in Washington
county, from the text : ' ' How shall we escape if we neglect
so great salvation." The effect on the people was so great,
that it was determined to protract the meeting a few days,
This was done, and forty were added to the church. In the
summer of the same year, he went to Harrodsburg, and
preached several sermons. In the following fall, he went
back, and was aided by John Rice and John S. Higgins, in
constituting a church of sixteen members, in that town. To
this church he preached, one Sunday in the month, five years
from its constitution. About a hundred were added to its
membership, and a good house of worship was built, during the
time.

Some years before Mr. Vaughan moved to Bloomfield,
Thos. J. Fisher and Jordan Walker constituted a church at
Lawrenceburg. Mr. Walker became its pastor ; but, in 1837,
he joined the Anti-missionary Baptists, taking a large number
of the members with him. In the confusion, a number of the
members joined the Campbellites. To the remnant of this
church, Mr. Vaughan commenced preaching once a month, in
1837. He preached about seven years. About sixty were
baptized. Among them were Thomas M. Vaughan, Robert R.
Lillard, and William Blair, allof whom became Baptist preachers.
Mr. Vaughan preached one year to the church at Shepherdsville,
about 1840. In 1842, Mrs. Vaughan visited her daughter in
Elizaville, Ky. She was in delicate health when she started,
and continued to grow feebler till the 20th of September, when
she died. Mr. Vaughan was on his way to Elizaville, to bring
her home. When he got within ten miles of that village, he
learned that she was dead and buried. The good man was
overwhelmed with grief But he sorrowed not as those who
have no hope, for he; doubted not that she was at rest.

May 30, 1843, Mr. Vaughan, married for his second wife
Mrs. Malinda H. Cain, widow of Major James Cain, and daugh-
ter of William McKay, of Nelson county. This marriage was a
most happy one. This lady was an excellent Christian
woman, and by her industry, prudence and economy saved to
her husband, who was but a poor financier, a sufficiency of this
world's goods to make them comfortable, in their helpless old age.

In 1845 Mr. Vaughan was called to the pastoral care oi

William VaugJian. 229

Little Union church, in Spencer county. Here he preached
once a month, a few years, and then began to preach there two
Sundays in the month.

From this time till he was too old and infirm to go in and out
before his people, the faithful and beloved old shepherd divided
his time equally between Bloomfield and Little Union churches,
which were located six miles apart. While he preached to Lit-
tle Union church only once a month, he preached monthly at
Buck Creek, in Shelby county, into the fellowship of which he
baptized thirty-six members.

In June, 1868, Mr. Vaughan, then in his eighty-fourth
year, fell and crushed his hip. This rendered him unable to at-
tend to pastoral labors, and he resigned his charges. Two years
after this, his faithful wife fell and crushed her hip in a very sim-
ilar manner to that of her husband. In a few weeks afterwards,
she went to receive the reward of the righteous.

Mr. Vaughan, now old and feeble, went to live with his son.
Elder T. M. Vaughan. He kept up his habit of regular study
as long as he was able to sit a portion of the day in an easy chair,
and preached when his health would permit. In the Centennial
Convention, in May, 1876, he made two or three short
speeches. On the 25th of February, 1877, he preached his last
sermon, in the Baptist meeting-house at Danville, Kentucky.
On the 31st of March following, at 4:30 P. M., he fell asleep in
Jesus. His remains were carried to Bloomfield, where they
were buried near the pulpit in which he had preached thirty-
two years.

Truly a great prince had fallen in Israel. Of him, J. M.
Pendleton says: "I have heard the great preachers, so-called,
in the East and West and North and South, but * * * *
I have heard no man superior to Dr. Vaughan, in his palmiest
days." J. M. Weaver says of him: "As a theologian, he had
no superior in Kentucky." These testimonies were just. For
many years, he was the ablest preacher in the Kentucky pul-
pit. But far above this shone the more exalted qualities of
purity, piety and consecration to the cause of his divine Mas-
ter. But, at last he rests from his labors and his works do fol-
low him.*

*His son, Elder T. M. Vaughan, has published a neat volume of 336
pages of " Memoirs of William Vaughan."

230 History of Kentucky Baptists.

J. M. Weaver was the last preacher hcensed in Bloomfield
church. In his youth Mr. Weaver joined the Methodist church
and was immersed, upon a profession of his faith, by a Metho-
dist preacher. He was received into Bloomfield church "on
his Methodist baptism," and licensed to preach June, 12, 1852.
Soon after this, having been ordained, he accepted a call to the
pastorate of Taylorsville and Plum Creek churches, in Spencer
county. After some years he accepted a call to the pastorate of
Chestnut Street church, in Louisville, of which he has been the
able, beloved and successful pastor for about a dozen years.
The irregularity of his baptism continued to be a subject of much
discussion and no little dissatisfaction among churches, till the
5th of July, 1879, when he was regularly baptized by Elder James
P. Boyce.

Crab Orchard church, formerly called Cedar Creek, was con-
stituted of forty members, by William Marshall, in 1791. These
members had been dismissed from Gilberts Creek church for that
purpose. William Bledsoe was chosen pastor. An extensive revi-
val prevailed in this locality, from 1789 to 1792. It commenced in
Gilberts Creek church and extended to the bounds of Cedar Creek.
To the former church about 400 members were added, and the
latter shared largely in the ingathering after it was constituted.

Among those who united with Cedar Creek church, were
three sons of John Vardeman — Amaziah, Morgan and Jeremiah.
The last named became one of the most distinguished preachers
that has ever labored in Kentucky. Mr. Bledsoe preached to
the church but a short time, before he became a Universalist.

Jeremiah Vardeman was probably the next pastor from 1802
to 1 8 10. In 1808, the church agreed to change its name from
Cedar Creek to Crab Orchard, having built a new house of worship
in the village of that name. In 18 10 Mr. Vardeman resigned the
pastoral care of the church, and took from the church a letter of
dismission.

In August of the same year, Moses Foley accepted the care
of this church, and soon afterwards moved into its bounds. Un-
der Mr. Foley's administration it was very prosperous. At one
time it contained about 400 members. Mr. Foley continued
pastor of this church till near the time of his death, which oc-
curred in 1858. After this, John S. Higgins supplied the church
with preaching for a time. During the Civil War, the church be-

William Bledsoe, 231

came much scattered and demoralized. After the close of the
war, John James, then of Columbia, but more recently of Paris.
Texas, took charge of the church for a short time. When Mr.
James came among the membership its number was less than
forty. The Lord blessed his labors and a goodly number were
baptized. The church became quite prosperous again under the
care of N. B. Johnson.

William Bledsoe, the first pastor of Crab Orchard church,
was the son of Joseph Bledsoe, the founder and first pastor of old
Gilberts Creek church of Separate Baptists. He, with his father
and brothers, was among the early settlers of what is now Gar-
rard county. He was a brother of the distinguished Judge Jesse
Bledsoe, who served two terms in the United States Senate from
Kentucky.

William Bledsoe was a native of Culpeper county, Virginia.
He was probably raised up to the ministry, under the preaching
of his father, in Gilberts Creek church, after he came to Ken-
tucky. He was the most active laborer in that wonderful revival
in Lincoln and Garrard counties, in 1789, and the years follow-
ing. He was in the constitution of Cedar Creek church, at
Crab Orchard, in 1791, and became the first pastor of this church.
During the revival just referred to, in 1789, two hen's eggs were
brought to Gilberts Creek meeting-house with this sentence
written on them: "The day of God's awful judgment is near."
It was pretended that this writing was on the eggs when they
were found in the nest. " Elder W. Bledsoe," says
Mr. Boulware, "read aloud. The people were alarmed. Elder
Bledsoe professed to feel alarmed, preached, exhorted, warned,
invited, etc., etc. This revival lasted several months. I have
seen from five to twenty come up, or led up, to be prayed for
atone time. There were about 400 added to the church." *
"He" [William Bledsoe], says John M. Peck, "was a smart,
rather than a pious preacher." John Bailey, who was one of the
laborers in this revival, subsequently became a Universalist.
Bledsoe also apostatized to Universalism, and then became indif-
ferent to a religious life and reckless in his conduct. " Elder W.
Bledsoe," says Mr. Boulware, "and many of his converts em-
braced the doctrine of universal salvation, and soon after he be-

*Autobi. of T. Boulware, p, 3.

232 History of Kentucky Baptists.

came a deist, and died a practicing horse-racer. I continued an
acquaintance with these converts for eight or nine years, and then
knew not of one that had not, Hke the dog and sow, turned to
their vomit and mire again. " Such were the fruits of this shame-
ful fraud and hypocrisy, and the end of the man who practiced
them. "God is not mocked: whatsoever a man soweth that
shall he reap."

Jeremiah Vardeman was the second pastor of Crab Or-
chard Church. He was probably the most effective pulpit or-
ator, and the most successful preacher that ever lived in Ken-
tucky. His father was a Swede, his mother a native of Wales.
John Vardeman, sr., with his young family, emigrated from Swe-
den to South Carolina, in the early part of the i8th century.
He was a member of the Lutheran church, but joined the Epis-
copal church, in South Carolina, and was esteemed for his piety
and moral worth. His descendants reported that he died at the
age of one hundred and twenty-five years.

His son, John Vardeman, jr., was also born in Sweden.
He came with his parents to South Carolina when he was seven
years old. He married Elizabeth Morgan, a native of Wales,
in South Carolina. Soon after his marriage, he moved to Bed-
ford county, Virginia. While living here, he and his wife pro-
fessed religion and united with a Baptist church.

About 1767, he moved farther west, and settled on New
river, and, ten years later, pushed still farther into the south-
west corner of Virginia, and settled on Clinch river in what is
now Russell county. Here he was compelled to move into a
fort to protect his family from the Indians. But he did not
long remain here. Again he moved on westward, and, in the
fall of 1779, settled in Lincoln county, Kentucky, near the
present town of Crab Orchard. This was two years before Lewis
Craig settled on Gilberts creek, with his traveling church.

Here John Vardeman and his older sons were compelled to
take part in the numerous wars with the Indians, that gave ex-
citing and hazardous employment to the early settlers, for a
period of nearly twenty years after his settlement in Kentucky.
But he did not become indifferent to his religion.

He kept up family worship, and, when a church was organ-
ized near him, became a member of it. He and his wife were
probably members of old Gilberts Creek church, and it is cer-

Jeremiah Vardeman. 233

tain that they were at an early period, members of the church
at Crab Orchard, where many of their children afterwards became
members.

The old pioneer remained near Crab Orchard, till 18 12,
when the country became too thickly settled to suit his habits
of life, and he became restless and discontented, and again
turned his face towards the setting sun. In October of that
year, the church at Crab Orchard entered on its book of
records an order, "that old John Vardeman have a letter of
dismission." The term "old" was designed to distinguish him
from his son, of the same name. With this evidence of his
fellowship with the children of God, he moved to Missouri,
where he died at the age of 109 years.

Jeremiah Vardeman was the youngest of twelve children
born to John and Elizabeth Vardeman, and was born in Wythe
county, Virginia, July 8, 1775. He came with his parents to
Lincoln county, Ky., in the fall of 1779. Here he was raised
up to manhood, in "the deep tangled wildwood, " amid the
constant dangers and privations of a frontier settlement, re-
ceiving barely education enough to enable him to read, write
and exercise in the simplest elements of arithmetic. After long
continued and pungent convictions of sin, during which period
his father and mother were his principal comforters and in-
structors, he obtained hope in Christ, about the year 1792.
He immediately united with the church at Crab Orchard, and
was baptized, probably by William Bledsoe, who was then pastor
of that church. This was during the revival referred to above,,
conducted by the Bledsoes, John Bailey and Peyton Nowlen.
Mr. Vardeman always asserted that the preaching of these men
had nothing to do with the awakening of his conscience. He
was under conviction three months, during which the instruc-
tions of his parents, the prayers of his father, and his own
reading of the Bible deeply impressed him.

When Mr. Vardeman, then about seventeen years of age,,

realized the joys of salvation, he felt strongly impressed with

the duty of warning sinners of their danger, and exhorting

them to flee the wrath to come. This feeling preyed on his

nind till he felt that he must preach. But many apparently in-

urmountable obstacles appeared in his way. He was young,

imid, had not the gift of speech, and was uneducated. Still
16

234 History of Kentucky Baptists.

the subject bore heavily on his conscience. But he continued
to resist the impressions till they measurably wore oft"! He
continued very comfortably in the church, about two years, dur-
ing which time he habitually prayed in secret, but did not at-
tempt to pray or exhort in public. This was doubtless more
the fault of the church and its unfaithful pastor, than of the
young convert.

It is a sad truth, that many of our churches lose the talent,
zeal, and influence of a large number of their best young mem-
bers, by giving them nothing to do, in the Master's service.
Every young church member should be proved, to ascertain
his gifts, as soon as he becomes a member, and then be diligent-
ly employed in the work of the Lord, in accordance with his
gifts. The pastor that fails to do this, is either incompetent to
fill his position, or unfaithful to his charge.

Had young Vardeman been prudently brought forward in
public prayer and exhortation, immediately after he joined the
church, it would, no doubt, have saved five years of his invalua-
ble services to the cause of Christ, and himself from piercing his
own soul through with many bitter sorrows. But this was neg-
lected, he gradually wandered off into sin, and brought reproach
on himself and the cause of Christ.

Some of his young associates made persistent efforts to draw
him into the circles of frivolity. They finally succeeded by a
misapplication of Scripture language, in convincing him that it
was "no harm to dance," so far as to induce him to attend "a
frolic," "just one time." He went once. Then again, and
again, and finally engaged in the giddy dance. About this time
Col. William Whitley, the well known pioneer and daring Indian
fighter, permitted a dancing school to be taught in a large ball
room, fitted up in the third story of his fine new residence.*
*'The young people were crazy about the dancing school.
Young Vardeman was induced to subscribe himself a scholar,!
though, as he acknowledged, with a trembling hand and a smittenj
conscience. He was, of course excluded from the church. Hf

*In 1879 the author visited this ancient residence, which was still iu
good state of preservation. It was located one and one-half miles west ol
Crab Orchard, and was occupied hy the aged and pious Widow Peningtor
>once a ward of Morgan Vardeman, brother of Jere.

Jeremiah Vmdenian. 235

soon afterward bought a violin, and, having a taste for music, be-
came "a good fiddler." During this period, he became enamor-
ed with Miss Elizabeth James, daughter of Richard James, and,
became engaged to her. Her parents were pious members of
Cedar Creek church, and, regarding Vardeman as a vain, frivolous
young man, opposed the match. The result was an elopement
and marriage. The young wife had made no profession of reli-
gion. Her parents had the good judgment to perceive that fur-
ther opposition would be useless ; they forgave the delinquents,
and, with young Vardem.an, moved to Pulaski county, on the
waters of Cumberland river.

"There Vardeman became the leader of the young people
in every species of mirth and amusement. None could sing and
play on the violin so enchantingly, none so jovial and full of hilar-
ity as Jeremiah Vardeman. He was the life and soul of every
dance and country frolic, and his young wife, much to the grief
of her father and mother, joined him in all these recreations.
Thus nearly three years of his life passed away to no useful pur-
pose. In a worldly sense he was not immoral. He never swore
profanely, was temperate in drink ; kind-hearted, generous and
honorable in all his dealings with his fellow-men ; his duty to God
was wholly neglected, and he lived after the course of this world.
Yet he was not a happy man. In the midst of his associates, in
gayety, music and dancing, he was full of enjoyment; but con-
science was then stifled. There were seasons of mental disquiet-
ude which none can realize, but those who have drunk the worm-
wood and gall, after a season of backsliding. Conviction of his
sin and folly often drove him back to sinful pleasures for tempor-
ary relief.*

His religious friends with the exception of his mother, had
given him up, believing he would go on the downward course to
the end. She continued in persevering prayer and unwavering
faith, saying. with deep emotion: "I know Jerry will be re-
claimed ; God is faithful, and I feel assured that he is a prayer
hearing God."

There lived in Pulaski county a plain, illiterate preacher of
the name of Thomas Hansford. He was an earnest, self-sacrific-
ing man, and had the confidence of the people. Mr. Vardeman

^J. M. Peck in Chris. Eep. Aug. 1854. p. 463.

236 History of Kentucky Baptists.

sometimes attended his meetings with his wife. On one of these
occasions, Mr, Hansford preached from 2 Pet. 2:22: ''Buttt is
happened to them accoi'dmg to the tnie provefb. The dog ts turned
to his own vomit again and the sow that was washed to her wallow-
ing ill the mire." He applied the text to those who had professed
religion and afterwards apostatized. The Spirit of God directed
the truth with great pungency, to the conscience of Mr. Var-
deman. He was deeply convicted of his backslidings. In
speaking of it to Mr. Peck, many years afterwards, he said: "If
brother Hansford had poured coals of fire on my naked body,
it would not have burned me worse than that sermon did." His
wife was convicted of her sins at the same time. They both
went home with heavy hearts. Mr. Vardeman could not labor.
For several days he spent most of his time in the woods, some
times on his knees, and sometimes prostrate on his face, confess-
ing his sins and crying to God for mercy. He repented bitterly
of all his sinful frivolity, but his deepest conviction was for that
sin which caused him to turn back to the world and commit all
his other sins, his refusal to follow the impression of the Holy
Spirit to preach the gospel, or call sinners to repentance. In his
penitent anguish he cried out : " Lord, what wilt thou have me
to do ? I will do anything the Lord requires, if it kills me. He
obtained some relief in reading and meditating on Malachi 4:2.
" But unto you that fear my name, shall the sun of righteous-
ness arise with healing in his wings, and ye shall go forth and
grow up as calves of the stall." He now vowed to the Lord that
he would forsake all vain and worldly amusements and preachy
the gospel to his fellow-men.

A prayer meeting had been appointed at the cabin of one
of Mr. Vardeman' s neighbors. He with his wife attended this
meeting the night after he had made the solemn vow just recorded. \
There was no preacher present, but there was so much interest
felt that the people attended for several miles distant. It had
been extensively rumored, without his knowledge, that Varde
man would preach. Before the meeting closed, one of Mr.j
Vardeman's neighbors, who was aware of his recent seriousnes
on the subject of religion, invited him to speak. He arose and
commenced talking, but retained nothing of what he said, in his
memory. He only recollected that the people of all classes
were weeping and sobbing around him. Another social meeting

i

Jeremiah Vardeman. 237

was appointed for the next Sabbath. Mr. Vardeman again at-
tended. He waited for older persons to take the lead, after
which he rose up and with deep feeling and tears gushing from
his eyes, delivered an exhortation, mingled with confessions of
his own backslidings, and calling on his young associates to for-
sake their sinful amusements and follow Christ, and assuring
them that they would then feel what he now felt — peace of con-
science, and salvation through the blood and righteousness of
Jesus Christ. To his surprise and amazement, young and old
were crowding forward to give him their hands, and crying out:
"Oh Mr. Vardeman pray for me, for I am a heap bigger smnQY
than you ever was." There were probably a score of people
standing around him, and begging him to pray for them. He
had never attempted to pray in public, but he thought of the
vow he had recently made to the Lord, and he attempted to pray,
for the first time in the hearing of others.

These social meetings were continued in a similar manner
on each succeeding Sabbath, and two or three times in the week,
except that Mr. Vardeman began to invite the people forward
for prayer. Soon many of his former associates in sin gave evi-
dence of conversion, and among the first was his wife.

News of the revival, of Mr. Vardeman's change, and of his
preaching, as the people called it, soon reached Lincoln county.
His parents, brothers and friends urged him to visit them. His
first discourse there was solemn and effective. He seemed to
want neither words nor matter. The church at Cedar Creek re-
stored him to membership, and licensed him to preach. He
preached several times in the neighborhood of Crab Orchard.
The multitudes came out to hear him. In a short time upwards
of twenty of his former associates in Lincoln county, and mem-
bers of the dancing school that led him astray, professed con-
version.

Mr. Vardeman was probably ordained in 1801, and the
next year, moved back from Pulaski to Lincoln county, where
he became pastor of four churches. He remained in this region
of the State about eight years. Few particulars of his labors of
this period have been preserved. But it is known that he was
active in the ministry, traveled extensively, and was very popu-
lar and successful. The late Isaac Goodnight, Esq., of Warren
county, who "cropped" with Mr. Vardeman in 1804, informed

238 History of Kentucky Baptists.

Mr. Peck that he was, at that period, pastor of four churches,
and that during the year he made a preaching tour to Lexing-
ton, Maysville and several other places.

In February, 1 8 10, he was called to the oversight of David's
Fork church in Fayette county, and in the same year resigned
the care of, and took a letter of dismission from Crab Orchard
church, and moved on a farm within the bounds of David's
Fork. Under his ministry a revival soon visited his new charge,
and "within six months one hundred and seventy souls were
added to the church."''' During another revival during his
pastorate here in 1827—8 "upwards of two hundred precious
souls were added to the church. " He was pastor of this church
twenty years and five months. He was three years pastor of
Lulbegrud and Grassy Lick churches, both in Montgomery
county. During this period he baptized for the fellowship of
the former, one hundred and sixty-five, and for that of the latter,
ninety. In 181 1, he accepted a call to the pastorate of the Mis-
sionary Baptist church at Bryant's Station, and occupied the
position till 1830.

Besides his pastoral labors, Mr. Vardeman was a very ac-
tive and wonderfully successful evangelist in Kentucky and sev-
eral of the adjoining states, for a period of nearly thirty years,
before he moved to the West. In 18 15, he visited Bardstown,
where "Priest Baden was unwise enough to enter the list against
him and lost several of his members. Next year he held meet-
ings in Lexington and Louisville. In 1820, he visited Nash-
ville, Tennessee, and through his labors the first Baptist church
in that city was constituted, and attained membership of one
hundred and fifty by the first of the following October.

In June, 1828, Mr. Vardeman held a series of meetings in
Cincinnati, Ohio, which resulted in the baptism of 118 souls, in
three weeks. These are only specimens of his abundant labors.

In the fall of 1830, he resigned the charge of all his churches]
and moved to Ralls county, Missouri. Here also, though ad-j
vanced in years and grown corpulent, he did good service fori
the Master for a number of years. With the assistance of Elder]
Spencer Clack, who had recently moved from Bloomfield, Ken-

*His. David's Fork ch. p. 9.

Jeremiah Vardcnian. 239

tucky, he constituted a church in Palmyra. Several other
churches grew up under his ministry.

In 1834, he presided in a meeting, convened for the pur-
pose of organizing a system of domestic missions in the State.
This organization grew into the General Association of Missouri
Baptists.

But soon the infirmities of old age began to creep upon
him. Still he labored on up to the measure of his strength.
For two years before his death, he was unable to stand up to
preach, but sat in a large arm-chair. Only two weeks before he
was called from earth, in company with another preacher, he
visited the Sulphur Springs, at Elk Lick, for the benefit of his
health. Before they left they constituted a church. On this
occasion, Mr. Vardeman baptized five candidates for that ordi-
nance. This was the last service of the kind he ever performed.
" He had then," says Mr. Peck, "baptized more Christian pro-
fessors than any [other] man in the United States. As he kept
no register of these and other labors, the accurate number can
never be ascertained ; probably not less than eight thousand
converts.''

The last Sunday he spent on earth, he attended the ap-
pointment of another preacher, not far from his residence.
After the sermon he spoke a half hour from the words : "How
shall we escape if we neglect so great Salvation." He was, at that
time free from pain, but during the week he grew worse, though
little alarm was felt by his family. But on Saturday morning,
May 28, 1842, he called his family around him, gave them some
directions, bade them farewell, and gently fell asleep in Jesus,
all within fifteen minutes. He was in the sixtv-seventh year of
his age.

In person Jeremiah Vardeman was handsome, command-
ing and attractive. Mr. Peck says of him, in his latter years :
"His usual weight was three hundred pounds, yet his muscular
frame was well proportioned, and his personal appearance
graceful and commanding. His voice was powerful, sonorous
and clear, his enunciation distinct, and he could be heard in the
open air for a great distance."

In doctrine he agreed with Andrew Fuller. In preaching,
he was plain, simple and unaffected, yet wonderfully charming
and attractive, pleasing alike the learned and illiterate. He

240 History of Kentucky Baptists.

was not what is termed a doctrinal preacher, and still less a
controversialist. His descriptive powers were unrivaled, and
in the force and power of his exhortation, he was probably
never surpassed. In the whole manner of his preaching, he
probably resembled the famous George Whitfield more than any
other known orator.*

Moses Foley was the third pastor of Crab Orchard church.
He was a good man and full of the Holy Ghost, and by him
much people were added to the Lord. He possessed only
moderate preaching gifts, but these were diligently used. He
was the son of Moses Foley, a Baptist minister of Washington
county, Va. The seignior Moses Foley was pastor of North
Fork of Holstein, and Rich Valley churches in Virginia, in
1794, and, in 1802, moved, with twenty-six of the members of
the former, to Abrahams creek, where he constituted a new
church. About the year 18 1 5, he moved to Knox county, Ken-
tucky, and settled on the Cumberland river, four miles below
Barboursville. Here he was pastor of several churches till near
the time of his death. He raised six daughters and seven sons.
Of the latter, Elijah and Moses were Baptist preachers. Elijah
Foley preached a short time in Virginia, then moved to Ken-
tucky, where he labored several years in the Gospel. He fin-
ally moved to Missouri, where he preached several years, be^
fore his death.

Moses Foley, jr., was born in Washington county, Virginia,
February 7, 1777. He professed religion in his native county,
about the year 1802. He commenced exhorting sinners to re-
pent, before he was baptized, and was regularly inducted into
the ministry in 1803. After preaching a few years with much
zeal, in his native county, he moved to Pulaski county, Ken-
tucky, about 1808. Here he was called to the care of Union
church. In August, 18 10, he succeeded Jeremiah Vardeman
in the pastoral care of Crab Orchard church. To this church
he preached forty-eight years. He continued to preach month-
ly to Union church, several years after he was settled at Crab
Orchard, when he resigned on account of the distance.

After his removal to Lincoln county, in 181 1, besides Crab

*For much of the matter of this sketch the author is indebted to J. M.
Peck.

Pitmans Creek Church. 241

Orchard, he preached, at different times, to Freedom and Ma-
sons Fork (now Liberty), in Garrard county, Hays Fork in
Madison county, and Mt. Salem, Logans Creek and Drakes
Creek, in Lincoln county. He was a good singer and an ex-
cellent exhorter, and was very prompt and energetic in his min-
isterial labors. He died, after a brief illness, November 9, 1858,
greatly beloved and ftiuch lamented.

During the period now under consideration (1791) the
Baptists began to organize in the upper part of the Green riv-
er country. Two churches were constituted on the north side
of Green river this year, but which one was gathered first is
not known.

Pitmans Creek church was constituted of thirty members,
on the tributary of Green river from which it derives its name,
in 1 79 1.* It was probably gathered by that ever restless and
migratory pioneer, Baldwin Clifton, who continued its pastor,
till 1807, at which date he was Moderator of Russels Creek
Association. The church failed to report the number of its
members to the Association, till 1804, when it reported a
membership of sixty-six.

Pitmans Creek church appears to have united first with South
Kentucky Association of Separate Baptists, but acceded to the
terms of general union, in 1801, and became a member of
Green River Association, On the division of that body, in
1804, it fell into Russells Creek Association, with which it con-
tinues in fellowship still ; but in 1850, or the year afterwards, it
was moved a short distance to Campbellsville, the county seat
of Taylor, and took the name of that village.

Isaac Hodgen, the second pastor of Pitmans Creek church,
was one of the most famous preachers of his generation. A
writer in Allen's Baptist Register for 1833, says: "Isaac Hod-
gen was in some respects, the most brilliant and successful
minister of the gospel that ever Irucd and died \ in Kentucky.
I knew him well for about twenty years from the early part of
his ministry to near its close. Few ministers in the West have
met with equal success, and none have been more laborious,"

*Horatio Chandler makes a mistake in supposing this church was con-
stituted in 1803. We know it was a member of Green Eiver Association
previous to that date.

tVardeman and the Warders were living at that time.

242 History of Kentucky Baptists.

Robert Hodgen, the father of Isaac Hodgen, came from
Virginia to Kentucky, about the year 1780, and settled in
what is now LaRue county. He remained for a time in a fort
on NoHn river and was probably in the constitution of South
Fork church in that fort, in 1782, As soon as he deemed it
prudent to venture out of the fort, he settled on the land now
occupied by Hodgenville, the county seat of LaRue, which
town was named in his honor. In 1795, he represented
Hardin county, in the Kentucky Legislature. After moving
out of the fort, he united with Severns Valley church, now lo-
cated in Elizabethtown, and became its clerk, in 1787. He
was also an Elder in that church. He was much respected for
his uprightness of character and sincere piety. Two of his sons
were preachers.

John Hodgen was born where Hodgenville now stands,
about the year 1782. He was baptized into the fellowship of
Severns Valley church, in 1802, and was in the constituiion of
Nolin church in LaRue county, the following year. Here, after
several years, he was licensed to exercise his gift in speaking.
He exhibited some sprightliness in exhortation, and, in 1820,
on the resignation of Jonathan Paddox, was invited to preach
once a month at South Fork church. To this church he
moved his membership. When his ordination was called for,
Nolin church refused her concurrence on account of his Arminian
sentiments. He was, however, ordained, in March, 1822, by
John Chandler, Horatio Chandler, Johnson Graham and Isaac
Hodgen, and became pastor of South Fork church. Nolin
church was expressly opposed to his ordination, and the affair
caused an interruption between the two neighboring churches.
Nolin refused to commune with South Fork. This state of
affairs continued till 1729, when W. M. Brown succeeded Mr.
Hodgen in the pastorate, and harmony was restored. Mean-
while Mr. Hodgen moved to Illinois and joined the Campbellites.
After a few years, he moved from, there to Iowa, where he fin-
ished his course on earth.

Isaac Hodgen was born in what is now LaRue county
(probably in No -Lynn Fort), about the year 1780. His educa-
tion was such as could be obtained in the common schools
where he was raised. He was a daring, reckless youth, and a ring-
leader of the young men of good families, in almost every spec-

Isaac Hogden. 243-

ies of bold wickedness. While he was deputy sheriff of Hardin
county, he got into a drinking frolic at Bardstown in Nelson
county, and handled the wares of the tavern-keeper so roughly,
that it cost him sixty dollars. Quite a considerable sum at that
day.

During the great revival of 1800-3, he professed conver-
sion under the ministry of Joshua Morris, and was baptized
into the fellowship of Severns Valley church. Shortly after his
conversion, he, with most of his father's family, went into the
constitution of Nolin church, located about three miles from
Hodgenville, in 1803. His conversion was thorough, and he
immediately engaged in the service of God with even more zeal
and constancy than he had manifested in the service of the
devil. He seemed to have been born (again) a missionary of
the Cross. All the powers of his soul yearned for the salva-
tion of sinners. His gift in prayer and exhortation was so
marked that, in 1804, Nolin church licensed him to preach.

In March, 1805, he moved to Green county, and united
with Mt. Gilead church, where he was ordained to the \i^ork of
the ministry, the same year. He constantly insisted that his
appropriate work was that of an evangelist. To point sinners
to the Cross was his great gift, and in this work his whole soul
seemed to be absorbed. On account of the scarcity of pastors
in Russells Creek Association, he took the care of Pitmans
Creek (now Campbellsville) church, on the resignation of Bald-
win Clifton, in 1807, and that of Mt. Gilead, on the resignation
of Elijah Summars, about the same time, or, rather, he preached
monthly for these, and perhaps some other churches, at differ-
ent periods, when he was in reach of them. In this work, he
probably succeeded better than any of his cotemporary pastors,
in his association, But his great life work was that of travel-
ing evangelist. To this work he seemed called of God and
wonderfully adapted. " He traveled many thousand miles as
an itinerant preacher. He carried the gospel, with universal
acceptance, to the most populous towns and cities [and] to the
poorest cottages and most ignorant persons in all the land. " He
was a colaborer of Jeremiah Vardeman, William C. Warfield,
and William and Walter Warder. God raised up these five
men, and endowed them with extraordinary powers, not far
from the same time. It was at a period when the young com-

244 History of Kentucky Baptists.

monwealth of Kentucky was being rapidly peopled by emi-
grants from the older states, and the broad field was white unto
the harvest.

These men labored with intense, consuming zeal, and per-
formed their tasks quickly. They all died in midlife, except
Vardeman, and he lived not to his three score years and ten.

In 1817, Mr. Hodgen and William Warder traveled as far
as Philadelphia, and thence through several counties in Vir-
ginia, and back home, making the whole tour on horseback,
and preaching almost every night. It was supposed that not
less than six hundred persons were baptized in Virginia, who
were awakened under the preaching of these two young minis-
ters, during that tour. In this manner, Isaac Hodgen spent
most of his ministerial life.

" In person," says the writer quoted above, " Elder Hod>
gen was large and very commanding in appearance. He had a
fine lofty forehead and an eye of love or cutting severity at will.
His heart was warm and ardent. His zeal was like an overflow-
ing fountain, issuing from such a depth that no season could
affect its enlivening current.

" In preaching, he greatly excelled in the forcible sim-
plicity of his sermons, thundering conviction to the heart, and
charging on sinners the mighty guilt of the Savior's death.
His weapons, though not satirical, cut, at almost every blow.
His eloquence, flowing from an overwhelming compassion for
perishing souls, rolled from his tongue in such a torrent that
all were moved as by one impulse to cry for mercy. In con-
versation he was particularly distinguished for a facility in reach-
ing the judgment and the heart, so that opponents were firstj
silenced, and then melted into tears."*

In 1826, the Lord of the vineyard was pleased to take this]
eminent and useful servant of Christ to himself

John Harding, who immediately succeeded Isaac Hod- 1
gen in the pastoral care of Old Pitman's Creek church, was of a
family distinguished alike in church and state.

Thomas Harding, his father, was a native of Virginia, and]
married Sarah Payne, a native of Ireland. He came, among]
the early settlers, to Washington county, Kentucky, and was a]

*Allen's Register for 1833, p. 189.

Thomas Harding and Sons. 245

soldier in the Indian wars in the West, during the American
Revolution, for which he received a pension in the latter years
of his life. He was under Col. Crawford at the time of his
disastrous defeat by the Wyandott Indians on the Sandusky
river. Crawford was captured by the Indians, and burned, and
his army was dispersed. Mr. Harding escaped, and swam the
Ohio river on his horse.

After he came to Kentucky, he became a farmer. He and
his wife were Baptists, and the wife was especially remarkable
for her warm and constant piety. They first moved from Wash-
ington to Green county, where they raised their family, con-
sisting of four daughters and five sons, then, in their old age,
moved to Indiana, where they finished their earthly course,
near Brownsburg.

Two of the sons, Noah and Payne, moved to Indiana,
where they were both justices of the peace. John and Samuel
were preachers. Aaron Harding, the youngest son, was an
eminent lawyer and .statesman. He was twice elected to Con-
gress, after which he retired from public life, and devoted him-
self to his profession, at Danville. For purity of morals, prac-
tical philanthropy, and devout christian piety, the Baptists of
Kentucky could boast few men superior to Hon. Aaron Hard-
ing. Chief Justice, M. R. Hardin,* was a grandson of the old
patriotic pioneer, Thomas Harding.

Samuel Harding, the second son of Thomas Harding,
was born in Washington county, Kentucky, December 5,
1787. From his boyhood, he was of a sprightly, animated
temper, and had fine social powers, during his life. He fin-
ished a fair English education, with an old teacher of the name
of Mahan. He was baptized into the fellowship of Pitmans
Creek church, about the year 18 10. He was ordained to
the ministry at about the age of thirty, and, not far from the
same time, was married to Annie Shipp, daughter of Richard
Shipp of Green county, and sister of James Shipp, a brilliant
Young Baptist preacher, who died soon after he commenced
preaching.

Mr. Harding was pastor of some churches in Kentucky, a
short time, after which he moved to Shelby county, Indiana,

'^" Judge Hardin was a son of the daughter of Thomas Harding.

246 History of Kentucky Baptists.

where he Hved on a farm, and preached to several churches.
He was active in raising an endowment fund for Franklin Col-
lege. He was zealous in his holy calling, and enjoyed a good
degree of success. He was a good, sound preacher, an excel-
lent singer, and a fair exhorter, and his fine social powers were
consecrated to his work. He died of measles, which was said
to be a second attack of that disease, about the year 1835.

John Harding was the oldest son of Thomas Harding, and
was born in Washington county, Ky. , Jan. 16, 1785. In his
early childhood, his parents moved to Green county. Here he
was brought up on a farm, and received a good English educa-
tion under the tutorship of N. H. Hall, a Presbyterian clergy-
man. While studying astronomy, he became seriously affected
on the subject of religion. He was especially impressed with
that familiar line :

" An undevout astronomer is mad."
He was a very quiet, retiring youth, remarkable for his love of
truth and fondness for study. After laboring on his father's
farm all day, he would gather brush, with which to make a
light, and apply himself to reading till late at night. This habit
of close application to study continued with him through life,
and by this means he obtained a large and constantly increasing
stock of useful knowledge.

Notwithstanding his deep impression on the subject of re-
ligion, in his early life, he did not make a public profession of
faith in Christ, till about his twenty-fifth year. At this time
he, his brother Samuel, and James Shipp were baptized at the
same time by Isaac Hodgen, and he was admitted into the fel-
lowship of Pitman's Creek church. He commenced exercising
in public soon after his baptism. He exhibited little genius,
but his good practical sense, sound knowledge of the Scriptures,
and consistent piety, procured for him the universal confidence
of the people. A little incident of the times will illustrate the
estimate in which he was held by the young people of his ac-
quaintance. An unconverted young man in the neighborhood,
addressing a gay, frolicsome young lady, said to her: "My love
for you is as true as John Harding's religion."* The measure
of his affection was considered satisfactory to the exacting

*'Th3 lady herself related this incident to the anth

John Hafding. 24J

lass, and the young people were soon afterward married.

Mr. Harding was ordained after a short probation, prob-
ably by John Chandler and Isaac Hodgen. He succeeded Mr,
Hodgen in the pastorate of Pitman's Creek church, and con-
tinued to occupy the position about twenty years. In 1848,
Taylor county was formed, and Campbellsville, the county seat,
was located near old Pitman's Creek church, which was soon
afterwards moved to that town, and has since borne its name.

Mr. Harding was also pastor of the churches at Mt. Gilead,
Columbia, Greensburg, Friendship and of others, at different
periods. He was a strong, clear, logical preacher, and an ex-
cellent pastor. The churches of his charge were generally
prosperous, and Russells Creek Association, of which he was
Moderator twelve years in succession, after the death of Isaac
Hodgen, owed much of its prosperity to his wisdom and pru-
dence.

At the age of thirty, Mr. Harding married Rachel Carlisle,
the daughter of a respectable farmer of Green county. This
union was blessed with one child, a son, who died at about the
age of twenty years. About 1843, Mrs. Harding, who was a
most exemplary Christian woman, died at the home of her hus-
band, in Campbellsville. After her decease, Mr. Harding lived
with his brother, Hon. Aaron Harding, in Greensburg, till the
Lord took him to himself, November 11, 1854.

Mr. Harding was a strong, logical writer, but published
nothing. He had several treatises on different religious subjects,
which he intended to have published, but was called away be-
fore his purpose was carried out. An essay on the Abrahamic
Covenant was published after his death.*

Brush Creek church is claimed to be one of the two old-
est fraternities of the kind, south of LaRue and Hardin coun-
ties. It was constituted on the creek from which it takes its
name in Green county. Its early records were destroyed by
fire, and upon what authority the date of its constitution is fixed
at 1 79 1, does not appear. It is certain, however, that it is one
of the old churches of the Green river country, for it was a
member of Green River Association, in 1802, and was then the
largest church within the present limits of Russells Creek Asso-

*The principal facts in these sketches were taken from the lips of Hon.
Aaron Harding.

248 History of Kentucky Baptists.

ciation, unless Pitman's Creek, the number of whose members
is not given, was larger. Brush Creek reported that year, an
aggregate membership of one hundred. Its messengers were
Edward Lewis, James Goldby and Johnson Graham. It is
probable that the church was gathered by Benjamin Lynn, as
he was the nearest preacher, of the Separate Baptists, to that
point. The suggestion that William Graham was its first pastor
is not probable, since there appears to have been no preacher
in Kentucky of the name of Graham, near that period.

Brush Creek church contained one hundred members at the
close of the great revival, but two years afterward, it reported
only thirty-seven. Its growth was slow, but during the revival
of 1829, it obtained a membership of one hundred and fifty-two.
Since that time it has generally been prosperous, and has been
a leading member of Russells Creek Association, from the be-^
ginning.

Benjamin Lynn, according to a communication received
some years ago from Dr. Hodgen Graham, was an early pastor
of this church. He probably continued to serve in this capacity
till after the year 1800. A sketch of the life of this famous old
pioneer has been given in the first chapter of this work.

William Mathews appears to have succeeded Lynn. He
was an elderly man when he came to Kentucky. He possessed
very small gifts, but his piety was so pure and constant, and he
was so affectionately diligent in the work of his Master, that he
exerted an excellent influence over all classes of people, and
was greatly beloved by the children of God.

William Mathews was born in Culpeper county, Virginia,
in 1733, and was among the early converts to the Baptist faith
in that region. Like the Craigs, Wallers and others, who were
converted near the same time and place, he began to exhort his
neighbors to repent and turn to Christ, soon after he was con-
verted. It was a time of violent persecution, and Mr. Matthews
came in for his share of rude treatment. Elder Joel Gordon,
who was intimately acquainted with him in his old age, heard
him relate the following incident: "On a" Sunday morning,
soon after I commenced exercising in exhortation," said Mr.
Matthews, "I dressed myself in a suit of speckless white cotton
clothes, and started to walk to meeting alone. I was just pass-
ing an exceedingly filthy pond when I was overtaken and seized

^ Willi am Matthews. 249

by two young men. They dragged me into the pond to a con-
i^enient depth for baptizing. Here they stopped, and one of
:hem asked me if I believed. I remained silent, and they
plunged me under the water. They raised me up, and again
isked me if I believed. I was still silent, and they dipped me
:he second time. Raising me up again, they repeated the ques-
tion as to whether I believed. I now replied : ' I believe you
intend to drown me.' They then left me, but my white cotton
5uit was unfit to wear to meeting, so I went back home."

He relates another disaster which happened to him, after
le was regularly set apart to the ministry. " I was out one
day, " said he, ' ' hunting. I soon came within shooting distance
3f what I took to be a very large deer. At the crack of my
rifle, it fell. But, on running up to it, I found I had killed, not
1 fine fat deer, but a poor old horse. This was the only horse
in the neighborhood, and was kept principally for the people of
:he settlement to go to mill on, as we did not plow our land at
that time, but cultivated it altogether with hoes. I was unable
to pay for the animal. But on my making known the circum-
stances, the neighbors soon made up a sufficient sum to buy
mother horse."

Mr. Mathews was among the early emigrants to Green
county, Kentucky. On Benjamin Lynn joining the Newlights,
or Stoneites, as the religious sect, which originated about that
period, was called, Mr. Mathews succeeded him in the pastoral
care of Brush Creek church, about the year 1803. He was at
this time, seventy years old, and had not long to serve. But
he served faithfully. During the ten years he was connected
with the church, one hundred were added to it by baptism,
ninety of whom were received in one year, 18 10. But he had
now finished his course. In 181 3, the Lord called for him. "His
death was a beautiful reflection of the life he had led," said the
venerable Joel Gordon. " I was present during his last hours.
He lay and snored gently for about twenty- four hours, like one
enjoying a sweet, refreshing sleep, after the fatiguing labors of
a loiig summer day. He then awoke as one refreshed and invi-
gorated. He calmly called his children and grand children
around him, and gave them his dying charge. When he closed
his address, he asked them if they approvedof whathe had said.
On being answered in the affirmative, he said : 'I am now ready
17

250 History of Kentucky Baptists.

•

to go.' He again fell into a gentle sleep and slept about an
hour. When he awoke he said : 'There are angels standing all
around me. They are all dressed in shining white. There is
brother Hawks at my head, and sister Lewis standing at my
feet.* They are waiting to carry me home. WJiy! dont you see
theniT He then passed quietly away to join the multitude of
the redeemed that had gone before, "f

Thomas Whitman is supposed to have been the third
pastor of Brush Creek church. He was a man of considerable
ability, and was quite active in the ministry, during the early
part of the present century. But he was of an unamiable tem-
per, was Arminian in doctrine, and " unstable in all his ways."
There was, however, no allegation against his morals, and he
was quite useful in gathering and building up the early churches
on both sides of Green river. He aided in constituting old
Green River (now Lonoke) church, the oldest now existing in
Hart county. Thomas Whitman is supposed to have come from
Pennsylvania, about the year 1800. He first settled on Knox
creek in what is now Hart county, where he became a member
and a preacher in Knox Creek church. After a short time, in
consequence of a misunderstanding between him and Joseph
Stogdill, he took a letter, and united with South Fork in what
is now LaRue county. He was chosen pastor of this church.
During the year 1808, he declared himself in favor of emanci-
pation, and carried over to his views a majority of the church.
To this party he preached till most of them returned to the
slavery party, when he also professed a change of views, and
the church again became united. This was about the year 18 14.
It was about this time that he is supposed to have become
pastor of Brush Creek church. He preached here but a short
time, yet with some degree of' success.

About the year 1830, he moved to Illinois, and soon
afterwards went to give an account of his stewardship.]:

William Whitman, a son of Thomas Whitman, and a
young man of fair promise, was licensed to preach at Green River

*Mr. Hawks and Mrs. Lewis had died a short time before this.

tThe principle'facts in this sketch were taken down from the lips of Elder
Gordon.

tThe principle facts of this sketch were taken down from the lips of
Elder John Duncaa.

TJie Grahams. 251

now Lonoke) church in Hart county, in August, 1819. He
Dreached a few years in Kentucky, and then moved to lUinois.

Johnson Graham was the fourth pastor of Brush Creek
:hurch. He was a good medium preacher, with a very hmited
education, but a man of such warm and fervent piety, such
irmness and constancy of faith, and such burning zeal for the
lonor of Christ and the salvation of sinners, that he ranked
imong the most valuable preachers in his Association.

William Graham, the father of Johnson Graham, was a
lative of South Carolina, and an old revolutionary soldier. He
served seven years in the Continental army. He married Nancy
Lynn, a sister of the famous old Kentucky pioneer, Benjamin
Lynn. This marriage was blessed with two daughters and three
5ons. Wm. Graham was an early settler on Brush creek in
Green county, Kentucky. Whether, as some have suggested,
be came with his brother-in-law, to Kentucky and settled first on
Nolynn (now spelt Nolin) river, or whether he followed him at
1 later period, and settled first on Brush creek, may not now be
determined.

Johnson Graham was the second son. He was born in
South Carolina, October 2, 1772, and came with his father to
Kentucky in his youth. In 1798, he married Miss Casandria
Stone. He was probably converted during the great revival of
1800-3 under the ministry of his uncle, Benjamin Lynn, by
whom he was baptized into the fellowship of Brush Creek church.
He began to exercise in public prayer not long after he was
baptized, but his gifts developed slowly, so that he did not enter
fully into the work of the ministry till about 18 12, he being, at
that period, forty years old. He was called to the pastoral care
of Otter Creek church, in LaRue county, Greensburg and
Brush Creek, in Green county, and Friendship, in what is now
Taylor county. " I do not remember, " says his daughter,
"but one change in his pastoral relation during a period of
about twenty-five years, and that was when David Thurman
was called to the care of Friendship church, only for a brief
period." His success was fair, in all his churches. He was
twice Moderator of Russells Creek Association, and once
preached the introductory sermon before that body. He united
with a temperance society that was organized in Green county,
and was a zealous advocate of total abstinence from the use of

252 History of Kentucky Baptists. ,

intoxicating drinks. He was a very skillful peacemaker.
When two members of his charge would have a disagreement,
he would go at once to see them, and labor affectionately with
them till the difficulty Avas adjusted. But the time came when
the eminently good and useful man must close his labors.
After an illness of six weeks' continuance, he left forever the
scenes of toil and suffering, and went to receive his reward on
high, Oct. 26, 1840.*

Nothing of peculiar interest occurred among the Baptists
of Kentucky during the year 1791, except a rather violent
agitation, on the subject of negro slavery. Congress had passed
an act by which Kentucky was to be admitted into the Union ot
States, the first of June, 1792. Delegates were to be elected
on the 9th of December, 1791, to meet in convention, the fol-
lowing April, for the purpose o^ forming a Constitution for
the new State. Many of the Baptists, including a number of
their ablest preachers, were opposed to Slavery and in favor of
adopting a State Constitution prohibiting it. Elkhorn Associa-
tion held three sessions this year. In August it appointed A.
Easton, Jas. Garrard and Ambrose Dudley to prepare a memorial
on the subject of Religious Liberty and Perpetual Slavery. The
association met again in September, approved the memorial and
ordered.it sent to the Convention. The churches were much
agitated on the subject. The association met again in December,
and resolved not to send the memorial, f

The work of planting churches was carried on more delib-
erately and wisely during this year, than it had been the year
before. Most of the churches gathered were permanent, and
some of them are still strong, efficient bodies, while most of
those gathered the preceding year speedily perished.

While there were several more churches this year than last,
the number of baptisms among the Regular Baptists was smaller
than during the year previous, the latter being 249, the former
242. Still there was manifest progress made, and a good foun-
dation was being laid on which to build more rapidly when the
set time to favor Zion should come.

*This is compiled from two comm.unications received from Mr. Graham's
children. One from Mrs. Barbee of Weston, Mo., the other from Dr. H,
Graham of Litchfield, Ky.

tA fuller account of the Emancipation movement has been given in
Chap. XIII.

CHAPTER XVI.

RETROSPECT-CHENOWITH S RUN AND SUGAR CREEK.

The year 1792 was peculiarly barren of events among the
Baptists. Political excitement was at fever heat, and absorbed
the attention of all classes of citizens. A convention met at
Danville, in April, to form a constitution for the State. Many
of the leading ministers of the different sects were opposed to
African slavery, as were many other prominent citizens. David
Rice, the leading Presbyterian minister in the country, wrote,
with much ability against the institution, and was a member of
the convention. There were also a number of Baptists in the
convention, prominent among whom were Col. Robert John-
son, Thomas Lewis, Robert Fryer, George Stokes Smith,*
Col. James Garrard,* William King, John Bailey,* Jacob Fro-
man and Richard Young. However, the pro-slavery party pre-
vailed, and Kentucky was admitted into the Union as a slave
state, June i, 1792. This checked, but did not stop the agita-
tion of the slavery question in the churches. As shown in chap-
ter Xni, there was confusion among the Baptists, on the sub-
ject, during nearly thirty years after this.

During this year, the Indians were troublesome in Ken-
tucky, for the last time. "The pale faces" had, at last, be-
come too numerous and powerful for the children of the forest.
They had bravely held their ancient hunting ground as long as
they were able. How long and fierce had been the struggle be-
tween them and the invaders of their ancient domain ! How
many hundreds of brave warriors had fallen on both sides !
What scenes of carnage and cruelty had transpired ! How
many settlers had fled away into the deep dark forests by the
light of their burning cabins ; and how many had been con-

"i'rt'achers.

[253]

254 History of Kentucky Baptists.

sumed in the devouring flames ! How many helpless women
and children had been torn from their beds, and ruthlessly
butchered by the blood-thirsty savages ! Ah how the whole
land had mourned over their murdered dead ! But the tide of
immigrants still ceaselessly rolled into the blooming valleys of
the Great West, and the virgin soil was peopled with civilized
men much more rapidly than the savages could depopulate it.
Again and again the red men had come to endeavor to regain
their lost territory, or avenge themselves on the usurpers, and
had as often been repulsed. But now they visited their old
hunting ground, as warriors, for the last time. They were
speedily driven away. The pale-faces followed them to their
homes, burned up their villages, destroyed their stores of pro-
visions and their growing crops, and pushed them on towards the
setting sun, until their vast multitudes that once spread over a
broad continent have been reduced to a few thousands who hide
themselves in and around the mountain fastnesses of the far
west.

Happy will it be if the christian people, who occupy the
ancient possessions of the red man, and plow over the graves
of their fathers, shall send them the blessed gospel of Jesus
Christ, that at least some of the remnant of the multitudinous
nations may be redeemed from death, and brought to the enjoy-
ment of that broad land where the millions from every kindred
and tribe and tongue and nation shall sing together one ever-
lasting song of love.

When Kentucky was admitted into the Union, June i, 1792,
it had been eleven years, lacking seventeen days, since the first
church had been gathered on her soil. During that eleven years,
fifty-five Baptist churches had been constituted. All of them,
so far as known, except Gilbert's Greek church of Regular Bap-
tists, were still in existence. They contained a membership of
about 3,331. The number baptized during that year may be
estimated, from reports made to two associations out of the
three then existing in the state, at 184.

There appear on all accessible records, only two churches,
constituted during this year.

Chenowith's Run was the second church organized within
the present limits of Jefferson county. It was located about twelve
miles southeast from Louisville. It was constituted by Joshua

i

Chenowiths Run. 255

Morris and Joshua Carman, June 16, 1792, of the following-
persons: David White, Sukey White, Micajah Mayfield, John
Sharp, Catharine Sharp, William Tyler, Sarah Tyler, Robert
Donaldson, Masse Donaldson, Elisha Freeman, Edward Brant,
Leah McCown, Elizabeth Sharp, Elizabeth Stuart, Sarah Curry,
John Mundle, Jane Mundle, Funis Applegate, Rodham Sea-
ton, and Jack, a negro. All, except the last named, who had
a letter of dismission from Cedar Creek in Nelson county, had
been dismissed from Brashears Creek, for the purpose of going
into this constitution. The church united with Salem Associa-
tion the same year it was constituted, and, on the constitution
of Long Run Association, in 1803, became a member of that
fraternity. The growth of the church was so slow that, in
1812, it contained but 37 members. In 1824, it enjoyed a re-
vival which brought its membership up to 54. It continued to
prosper, till 1829, when it contained 98 members. But now,
under the ministry of Zacheus Carpenter, Campbellism was in-
troduced into its pulpit, the pastor was carried away with that
heresy, and the church was reduced to 20 members. In Octo-
ber, 1832, William P. Barnett was called to the pastorate. For
a time the church prospered, and attained a membership of 38.
But again it waned by the dismission of nearly half its mem-
bers to form other churches. Mr. Barnett resigned, in 1839.
In 1 84 1, the church agreed to dissolve. But the old members
refused to take letters, and, in 1846, called George LaPage to
minister to them. The next year, George W. Robertson be-
came their pastor. Meanwhile, in May, 1846, the church
moved its location, and changed its name from Chenowiths
Run to Cedar Creek. By the latter name, it is still known.
It has passed through rnany trials, and frequent changes of
pastors. Its present membership is about iii.

As to the early pastor, or pastors of this old fraternity, nei-
ther the records nor reliable tradition gives any account.

Silas Garrett moved from Virginia, and settled near this
church, about 18 18, and was soon called to its pastorate. In
this position he continued till he was called home. Silas Gar-
rett was born of Baptist parents, in Louden county, Va. March
8, 1763. He received a liberal education for that time. In
1790, he married Susannah, daughter of Alderson Weeks, a
Baptist preacher. After his marriage, he moved, first to Bed-

256 History of Kentucky Baptists.

ford, and then to Franklin county. While in the latter, he was
sent to the Virginia legislature, in which he served several
terms. In 1807, he lost his wife, and the next year was mar-
ried to Judith, daughter of Peter Booth. In 1810, he professed
conversion and united with a Baptist church. He at once aban-
doned his political career, and entered the christian ministry.
He was ordained a few months after his baptism. After labor-
ing in the ministry about eight years, in Virginia, he moved to
Jefferson county, Ky., where he became a member, and the pas-
tor of Chenowith's Run church. He was doctrinal and argu-
mentative in his preaching, and was much beloved by those
who knew him intimately. But the church was soon called to
mourn the loss of their beloved pastor. He died, April 9, 1823.
His oldest son A. H. Garrett was a prominent member with
the "Old School " Baptists. He was a good citizen of Spencer
county, and served one or two terms in the Kentucky legislature.
Zacheus Carpenter succeeded Mr. Garrett in -the pastoral
office at Chenowiths Run. He was born in Spottsylvania county,
Va., Jan. 20, 1774. He was taught to read and write, and
then apprenticed to a house-joiner, where he learned a trade.
He visited Kentucky as early as 1796, and four years afterward
settled in Woodford county of that State, where he married
Nancy, daughter of Francis W. Lea, Dec. 21, 1800. The next
year he was baptized into the fellowship of Clear Creek church,
in Woodford county, by Richard Cave. In 1805, he moved to
Shelby county, and united with South Long Run church, about
two miles south of the present site of Simpsonville. Here he
was ordained to the ministry by Henson Hobbs and others,
about the year 1815. On the death of Henson Hobbs, Aug.
14, 1 82 1, Mr. Carpenter succeeded him in the pastorate of
South Long Run church, and, two years afterwards was called
to Chenowiths Run. He had a Cair degree of success in these
two churches, till 1829, when he was accused of teaching
Campbellism. He induced Chenowiths Run to abolish her
confession of faith. About twenty members protested against
this action, and were acknowledged by Long Run Association,
as the lawful church. The majority was recognized by the
Campbellites, and, for a time, seemed to flourish under the
ministry of Mr. Carpenter; but it is believed the faction finally
dissolved. The Carpenter party at South Long Run being re-

Zacheus Carpenter. 257

jected by Long Run Association, and Mr. Carpenter, conse-
quently denied a seat in that body, built a new meetinghouse,
near Mr. Carpenter's residence, and called their church Liberty.
But discord got in among them, the church withered, Mr.
Carpenter fell into disrepute and was excluded from the church
he had built up, or, rather perverted to Campbellism, was after
a time restored again, and the church finally dissolved. Most
of the Baptist party at South Long Run had foreseen the ap-
proaching troubles, and had withdrawn and constituted a church
at Simpsonville ; and after the formal division, the remnant of
the Baptists united with that body.

After Mr. Carpenter's restoration to the fellowship of his
brethren, he continued to preach among the Campbellites, till
he became too feeble to travel.

In 1852, he wrote a sketch of his life and doctrinal views,
but his children did not see fit to publish it.

In 1854 his wife died. Concerning her, he wrote : " Her
life was very lonesome and laborious during my protracted
ministerial life ; but she never said to me : ' You must not go.'
Truly she was faithful unto death. But .... I will not com-
plain. The Lord gave her to me a long time. He has now
taken her. Blessed be his holy name." He did not long sur-
vive his aged companion. He died Jan. 2, 1863.

Mr. Carpenter was a respectable citizen, and it is believed
an honest, sincere man. He possessed a good native intellect,
but his acquirements were limited, and his preaching talent
very moderate. He was so self-willed as to be regarded stub-
born. He seems to have had no settled system of doctrine, but
was always vascillating.

That eminently faithful and useful man of God, Wm. P.
Barnett, was the next pastor of Chenowiths Run church, but
some account of his life will be more appropriately given in
connection with King's church.

George LaPage accepted the pastorate of this church, in
1846. He lived in Spencer county, and was a young preacher
of some promise, but he soon fell into disgrace and was deposed
from the ministry.

George W. Robertson succeeded LaPage in the pastorate
of this church, in 1847. ^^ was an active, energetic man, and
a good preacher. He was quite successful, both as a pastor

258 History of Kentucky Baptists.

and an evangelist. In 1856 he was appointed general agent for
the General Association of Kentucky Baptists. In this work
he succeeded well. But chronic sore throat forced him to vacate
the pulpit. He then established a book and publishing house
in Louisville, which he conducted with good success a number
of years. After this he moved to Bardstown, and thence to a
farm in its vicinity, where he still resides. He has been pastor
of several country churches at different times since he left
Louisville, and is an enthusiastic Sunday-school man. The
greatest drawback to his usefulness in the ministry has been an
excessive fondness for money-making. He has, however,
maintained a character for unimpeachable morals and business
integrity.

Richard C. Nash was several years pastor of this old church,
after it changed its name to Cedar Creek. He was an active,
zealous preacher, and was quite successful as a revivalist. He
spent the early years of his ministry in Indiana.

He was born in Jefferson county, Ky., Feb. 23, 18 10. At
the age of sixteen, he united with the church at Flat Rock in
his native county, and was baptized by Ben. Allen. In 1845,
he was licensed at the Fourth Baptist church in Louisville, and
the^following year was ordained to the ministry at Jeffersonville,
Ind. About the beginning of 1852, he moved back to his na-
tive county, and settled near Cedar Creek church to which he
ministered a number of years. After this he moved to Hardin
county. In 1861, he accepted a chaplaincy in the loth Ken-
tucky Volunteers (Union) and served in that capacity three
years. Returning to his farm in Hardin county, he died Feb.
4, 1865.

Richard A. Beauchamp was the next pastor of Cedar
Creek church. He is a native of Spencer county. At an early
age he united with Plum Creek church, then under the pastoral
care of W. G. Hobbs, in October, 1850. In July, 185 1, he was
licensed to preach, and in the following November was invited
to preach once a month to his home church. In December,
1852, he was ordained to the ministry by William Vaughan,
Wm. P. Barnett, Wm. Stout and others. He preached to the
churches at Mt. Washington, Cedar Creek and perhaps some
others, a few years, and then moved to Obion county, Tennessee,
where he still lives and labors in the ministry. He is a good

Sugar Cfeek Cfnirch. 259

preacher, an excellent pastor, and is justly held in very high
esteem. Several others have been pastors of this old church.

Sugar Creek church in Garrard county was first consti-
tuted in 1792, and united with Elkhorn Association the same
year. It contained twelve members. It was represented in the
Association only four years when it embraced only eleven mem-
bers. It then disappears from the list of Kentucky churches,
till 1 80 1. Whether it had been dissolved and was now consti-
tuted a-new, or was reorganized under the old constitution, does
not appear. Upon its reorganization Randolph Hall became its'
pastor, and, from this time, it was a member of South District
Association. In 1806, it was numerically the third church in
that body, and contained 96 members. It continued to prosper
till it reached a membership of in. After this, it gradually de-
clined till it ceased to represent itself in the Association, and is
now very weak, if it has not been dissolved. Of the preachers
who built up this old church and nurtured it during its days of
prosperity, as Hall, Higgins and Kemper, sketches have been
given in connection with Forks of Dix River church.

L

CHAPTER XVII.

THE WORK OF 1 793 TAXES CREEK ASSOCIATION.

The Baptists were much more active in gathering the new
settlers, of their order, into churches, in 1793, than during the
preceding year. Kentucky was now an independent state.
The people made and executed their own laws, and they, en-
joyed a degree of contentment that they had not feltbefore, since
they had been in the new country. The Indians had been fin-
ally driven away from their soil, and they felt a degree of se-
curity for themselves, their wives and their little ones, to
which they had hitherto been strangers, in the western wilder-
ness. The ministers of the gospel could leave their families
with less fear of their being molested. They pushed out
among the border settlers, and gathered the scattered Baptists
among them, into churches.

LuLBEGRUD, SO Called from a small stream near where it
was located, was the first church gathered in what is now J
Montgomery county. A plain, humble preacher of the name
of Daniel Williams was probably the principal instrument in
bringing this church together. It was constituted of twenty
members, on the third Saturday in March, 1793. It united
with South Kentucky Association, where it remained till the
general union, when it became a member of North District.
Its growth was very slow, till 18 10, when Jeremiah Vardeman
came among its members. He was called to the care of the
church, and served it about seven years. During this period
over one hundred were added to its membership. Previous to
18 10, this church exhibited a singular conceit in building
house of worship with twelve corners, to represent the twelve
apostles. John Smith succeeded Vardeman in the pastorate.
Under his administration a revival occurred, during the con-
tinuance of which, one hundred and twenty-five were added to
the church.

[260]

John Smith. 261

In 1823, Thomas Boone was called to the care of this
church; and continued to serve it twenty years. In 1843, the
church was divided on the subject of missions; and the pastor,
with a majority of the church, formed the Anti-mission
party. A. R. Macey was chosen pastor of the Missionary
church. From that period till 1879, ^^ changed pastors fre-
quently. Two new churches were constituted near it, and it
dissolved. The Anti-mission church still exists, but in a very
feeble condition.

Sketches of Moses Bledsoe, David Barrow and Jeremiah
Vardeman, who were early pastors of this church, have already
been given.

John Smith, who took charge of this church, in 1823, and
who was widely known as "Raccoon John Smith," was raised
up, and began his ministry among the Baptists in Wayne
county. His education was very limited, but he possessed a
strong intellect, was a keen wit, and a vivid hu'morist, and be-
came a strong and very popular preacher. He moved to Mont-
gomery county, and soon became the most influential preacher
in North District Association. He was instrumental in building
up the churches of this fraternity, till about 1830, when having
fully imbibed Campbellism, he set about perverting them.

His success was so great that North District Association soon
lost its existence, except that its name is retained by a small
fraternity of anti-missionary Baptists. Mr. Smith soon became
a prominent leader among the Campbellites of Kentucky. He
lived to a ripe old age, and maintained an excellent character
among his people.

Thomas Boone was the next pastor of this church. He
was called to its care in 1823. He was a grandson of Squire
Boone, who was a Baptist preacher, a noted pioneer and a
brother of Daniel Boone, the famous Kentucky hunter and ex-
plorer. His father, Squire Boone, jr., was also a Baptist preach-
er, as was his brother, Isaiah Boone, who preached in the Green
River country and ultimately joined the Campbellites. His son,
Ira Boone, was a " Regular Baptist" preacher in Missouri. It
will be seen that the Boones were a preaching family.

Thomas Boone was born in Madison county, Ky. , Dec. 24,
1789. His parents moved to Fayette county, while he was a
small child. Here he was brought up with a limited common

k

262 History of Kentucky Baptists.

school education. He obtained hope in Christ at the age of
fourteen, and was probably baptized by his father, and united
with Boggs Fork church. In his twentieth year, he was mar-
ried to Sallie, daughter of George Muir, of Fayette. Soon after
his marriage, he settled in Clark county, where he spent the re-
mainder of his earthly dkys. He was ordained to the ministry
at Log Lick church, in 1815, by Edward Kindred and others.
To the care of Goshen church he was called in December, 18 16.
He was also pastor of Log Lick, Dry Fork, and New Provi-
dence. Of all these churches he was pastor at the time of his
death. Soon after he became pastor of Goshen he took mem-
bership in that church. After a year of patient suffering, and
in full assurance of faith, he died of cancer of the stomach Sep-
tember 21, 1855.

Mr. Boone was a man of that warm, genial and cheerful
piety that wins the admiration of the good, and disarms the evil
of their malevolence. He was eminently a man of love, and few
men ever enjoyed more fully the confidence of the people. He
possessed only moderate preaching gifts, but his influence was
very great. On the split of the churches on the subject of mis-
sions, in that region, in 1843, he identified himself with the Anti-
missionaries. After his death, Lulbegrud church erected a
monument over his grave.

James French, a prominent citizen of Montgomery coun-
ty, was long clerk of Lulbegrud church. He was among the
earliest settlers of Kentucky. When Boonesboro was laid off,
in 1779, his name was given to one of its streets. When Camp-
bellism was rending the churches of North District Association,
Mr. French called a meeting at Lulbegrud to consider means of
defense against the wiley arts of " Raccoon " John Smith, and
his influence was so great that Mr. Smith pronounced him "the
wisdom of the opposition." A subsequent historian has said:
"In a word, it was James French, and not John Calvin, that
withstood John Smith so obstinately in North District Associa-
tion."

Judge Richard French, son of the above, was also a mem-
ber of this church. He was born in Madison county, Ky.
June 23, 1792. In early childhood, he was carried by his
parents to Montgomery county where he was raised up. He re^
ceived a moderate common school education, and chose the la\

Grassy Lick Church. 263

for his profession. He was early admitted to the bar, and entered
into partnership with Mr. Dillard (afterward the distinguished
Ryland T, Dillard, D.D.), at Winchester, Ky. In 1820, he re-
presented Clark county in the Legislature, and was returned in
1822. In 1828, he was appointed Circuit Judge. He after-
wards served three terms in Congress. In the midst of his poli-
tical honors, he paused to seek the salvation of his soul, and
was baptized by his former law partner. In 1850, he located in
Covington, where he resumed the practice of his profession.
His health soon failed, and he moved out a few miles into the
country, where he departed this life in a most triumphant man-
ner. May I, 1856. Two of his sons, James, Judge of the County
Court and Moderator of Boone's Creek Association, and Stephen,
Judge of the Circuit Court, are members of the Baptist church
in Winchester, Ky.

Grassy Lick church was located in the western part of
Montgomery county. It was probably collected by Elijah
Barnes. It was constituted of members dismissed from Bryants,
for that purpose, in the early part ot 1793. At the fall session
of Elkhorn Association, the same year, it reported to that body,
18 baptisms, and a total membership of 32.

This church was very prosperous for a long series of years.
In 1801, it reported 107 baptisms during the year, and a mem-
bership of 195. About 1805, it took a letter from Elkhorn and
joined North District Association. About 18 10, Jeremiah Var-
deman became its pastor, and ministered to it about three years,
during which 90 were added to its membership by baptism. It
continued a prosperous church till the introduction of Campbell-
ism into that region, when it was destroyed by that schism.

Elijah Barnes who was probably the first pastor of Grassy
Lick church was received into the fellowship of Bryant's church
by experience and baptism, in June, 179O. He was dismissed by
letter in March, 1793, and united with Grassy Lick church,
where he was probably set apart to the ministry. After a few
years, he moved to Lincoln or Pulaski county, where he was
active in raising up the first churches in the hilly regions of these
counties. He was a man of small preaching talent, but was
highly esteemed for his piety and consecration. He was widely
known in the "Hill country " as "old daddy Barnes. " For
many years, he rode a gray horse. The faithful beast came to

264 History of Kentucky Baptists.

be almost as well known by the name of "old gray," as the
rider, by his sobriquet. One year, when feed was very scarce,
old gray suffered much for want of food, and became so lean as
to be hardly able to carry his master to his appointments. Dur-
ing this period, at a church meeting, the brethren discussed the
subject of paying preachers. One of the members said, in sub-
stance: " I don't think preachers ought to be paid anything for
preaching. The Lord calls them to preach : they are in his em-
ploy and he will reward them in the next world." At this point,
"Daddy Barnes" put in the question : "But what will old Gray
do ?" This may remind the reader of the old English preacher's
remark that, "the water of Salvation is free, but the pitcher it is
carried in must be paid for."

Mr. Barnes lived to be quite old. He was faithful to the
end, and his memory is still cherished by those Avho knew him.

Bracken Church is located in the village of Minerva in
Mason county. It was gathered by the famous Lewis Craig,
by whom it was constituted, in the summer of 1793, of the
following persons, who had been dismissed from Washing-
ton church, with perhaps some others : Philip Drake, Ann
Drake, Bernard Thompson and wife, Mary Lewis, Mary Down-
ing, Thomas Kelsor, Elizabeth Murphy, Hannah Kelsor and
Dennis Murphy. The records of the church are lost, and little
is known of its early history. It is most probable that Lewis
Craig was its first pastor. As early as 1805, the church was
divided into two distinct organizations, on the subject of Slavery.
At this date William Holton was pastor of the Pro -slavery
church, and James Thompson was pastor of the other party.
They had occupied the same house. The split was finally
healed, by the dissolution of the Anti-slavery Association, in
the State.

The church appears to have been received into Elkhorn
Association in 1795, at which time it comprised forty-five mem-
bers. When it entered into the constitution of Bracken Associ-
ation, in 1799, it contained 156 members. In 1829, Jesse Hol-
ton, who had been pastor since 181 5, went over to Campbellism,
taking most of the church with him, so that out of a member-
ship of 251, only thirty-seven remained with the Baptists.
After the split, Gilbert Mason was called to the pastorate, and
preached several years. He was so strongly tinctured with

Bracken CJnirch. 265

CampbelHsm that he induced the church to discard its articles
of faith. A. D. Sears began to preach to this church, in 1840.
Under his administration, it re-adopted its articles of faith, and
again enjoyed peace and a good degree of prosperity.

In 1842, A. W. LaRue succeeded Mr. Sears in the pastor-
ate. Thischurchenjoyedprosperity under his labors. In 1850,
there was a summing up of the church's labors in the past, and
it was ascertained that there had been baptized into its fellow-
ship 618 persons. Since that period, it has declined. From
1850 to 1875 it had eleven pastors. A church must have re-
markable vitality to survive such treatment, a quarter of a cen-
tury. At present it has a membership of sixty.

Of the numerous pastors of this old church, several are
widely known. Of Lewis Craig a sketch has been given. Of
William and Jesse Holton there is little information at hand.

James Thompson was pastor of the Anti-slavery division of
Bracken church, from the division, in 1805, till its dissolution,
about 1 8 18. He was a native of Scotland, and emigrated to
America in his youth. Arriving in Philadelphia, January 8,
1767, he was sold for a term of three years, to pay his passage
across the ocean. He married during his servitude. When his
term of service expired, he moved to Virginia. Here, under
the preaching of Henry Hagan, he professed religion, and,
although he had been raised a Presbyterian, was baptized by
Mr. Hagan into the fellowship of a Baptist church. The next
year he was drafted into the army. At the return of peace,
he moved to Bracken county, Kentucky, where he was set
apart ^o the Gospel ministry, and gave the evening of his life to
preaching the Word. He was regarded a man of sincerity, as
well as a sound gospel preacher.

Gilbert Mason was born in Bedford county, Virginia,
June, 1 8 10. When he was about ten years old, his parents
moved to Franklin county. Here Gilbert, at the age of eleven
professed conversion under the preaching of J. B. Jeter and
Daniel Wills, and was baptized by Moses Green into the fellow-
ship of old Bethel church. He was immediately induced to
engage in public prayer, and early in his thirteenth year, was
fully licensed to preach the Gospel. Although compelled to
labor continually on his father's farm, he preached of nights
during the week, and on Sabbaths. After laboring a year or
18

i

266 Histofy of Kentucky Baptists.

two in this manner, he was permitted to Hve a year with Abner
Antony, at the solicitation of that kind minister. Here he gave
himself wholly to the work of the Master. He then went to
school in Fincastle nearly two years, living in the family of Rev.
Absalom Dempsey. After this he attended an academy in
Albemarl. He then became a co-laborer of John Kerr, pastor
of the First Church in Richmond. From this field he was called
to the church in Petersburg, and was regularly installed its pas-
tor the day he was nineteen years old. He occupied this pas-
torate about five years, during which he baptized a large num-
ber, among whom were Elder Thomas Hume, Sr. , and the dis-
tinguished Dr. J. S. Baker, now of Georgia.

On the death of Elder Abner Clopton, Mr. Mason was
called to succeed him as pastor of some churches in Charlotte
county. He filled this position nearly three years, when he
was called to the pastorate of Mays Lick church in Mason
county, Kentucky. He also preached to Maysville, Washing-
ton and Bracken churches. About 1845, ^'^^ became involved
in personal difficulties with several members of the different
churches he was ministering to. Grave reports affecting his
moral character became current. A council was called to in-
vestigate the charges. The council met at Lewisburg and de-
cided that Mr. Mason should make acknowledgements for his
error, and ask forgiveness for his wrongs, or that Washington
church, of which he was a member, should exclude him. He
agreed at once to comply. He made the following declaration
in writing:

"Not claiming to be infallible, I declare, in fulfillment of
the requisition of the council, as far as I can do without a vio-
lation of conscience, that I am sorry for any errors I may have
committed, and any injustice I may have done Brother William
V. Morris or Brother John L. Kirk, or any other member of
the Mays Lick or Maysville churches, and I ask forgiveness.
"(Signed) Gilbert Mason."

The Washington church accepted this apology, but Mays
Lick and Maysville rejected it. The whole matter came before
Bracken Association, in 1847, and Washington church was ex-
, eluded from the Association, for not complying with the deci-
sion of the council. The result was the organization of a new
Association within the bounds of Bracken. It may here be re-

Gilbert Mason. 267

marked that the two Associations were reconciled, and united
again, after a few years.

About 1853, or the year following, Mr. Mason was called
to the church at Lexington, Virginia. Remaining here several
years, he baptized a large number, among whom was the elo-
quent and scholarly J. C. Hiden, now (1885) of Lexington,
Ky. From Lexington, he was called to Manchester, Va.,
where he preached under the employ of the board of the Gen-
eral Association, as he had done at Lexington, till the beginning
of the Civil War, when he moved back and resumed his old
charge in Kentucky. Here he remained until the fall of 1872,
when, his health being impaired, he resigned his" charge, and
returned to Virginia. He resided at Lynchburg till January i,
1873. At that time, though very feeble in health, he went to
visit his brother, Elder G. M. Mason, of Yancyville, N. C. Here
he remained till his death, which occurred March 4, 1873.

Gilbert Mason was one of the most remarkable men that
ever occupied a place in the American pulpit. At the age of
twelve years he could repeat whole chapters of the Bible by
rote, and, could readily turn to any passage in it. He was
fully licensed to preach early in his thirteenth year. At the
time of his death, which occurred when he was only sixty-three,
he had been actively engaged in preaching the gospel, fifty
years. And, according to his own statement, had baptized
over four thousand people.

A. D. Sears, labored at Bracken church, under the em-
ploy of the missionary board of Bracken Association, about two
years. He was not pastor of the church, but did much to re-
cover it from its disorder and confusion.

Mr. Sears was of English ancestors, and was born in Fair-
fax county, Va., Jan. i, 1804. He acquired a fair education.
He was raised under deistical influences, and entertained a
strong prejudice against religious people, holding the Baptists
in especial contempt, on account of what he regarded their vul-
gar and indecent practice of immersion. He had never formed
the habit of attending preaching. In 1823, he came to Ken-
tucky, and settled in Bourbon county, where, in 1828, he mar-
ried Miss Ann B. Bowie. By some means he was led to a close
study of the Bible and was thereby led to Christ. He had never
heard a Baptist preach. But getting hold of Andrew Fuller's

268 History of Kejitiicky Baptists.

Works, he found their teachings so fully in accord with his ex-
perience, and understanding of the New Testament, that he
resolved to join the hitherto despised sect. On the 19th of
July, 1838, he and his wife were baptized by RylandT. Dillard,
and became members of Davids Fork Baptist church in Fayette
county. In 1839, he was licensed to exercise his gift. In
February, 1840, he was ordained to the ministry, at Davids
Fork, by R. T. Dillard, Edward Darnaby and Josiah Leak.

He at once entered upon the work of his holy calling, and,
during the next seven months, preached once a month at each of
Georgetown and Forks of Elkhorn, (not being pastor at either
place), and devoted the rest of his time to holding protracted meet-
ings. In December, 1840, he moved to Flemingsburg, and was
appointed missionary in the bounds of Bracken Association, in
which capacity he labored with good success about two years.
During the year 1840, he held meetings at Shelby ville, Burks
Branch and South Benson, where large numbers were added
to the churches. In July, 1842, he commenced a meeting with
the First Baptist church in Louisville, which continued eight
weeks, and during which he baptized 125 persons. The first
of September following, he accepted the pastoral care of that
church, and continued to serve it till July, 1 849, when he resigned
to take the general agency of the General Association. In July,
1850, he took charge of the church at Hopkinsville. Here he
remained till the war came on, when he went South, where he
preached at various places, and much of his time to the sol-
diers, many of whom he baptized. In the latter part of 1864,
he attempted to return to Kentucky, but was prohibited by the
military authorities. In January, 1866, he took charge of the
church at Clarksville, Tennessee, where he still remains. Under
his care the church has increased from 25 to 225 members, and
has erected a house of worship at a cost of ^25,000.

Mr. Sears is now 80 years old, is an active and successful
pastor, and, six years ago thought he could preach with less fa-
tigue than he could thirty years before. May his useful life be
long spared.

Alexander Warren LaRue held his first pastorate at old
Bracken church. His paternal grandfather, John LaRue, was
of French extraction, and settled in the county which bears his
name, in 1785. He left the Presbyterians and joined the Bap-

Alexander Warren La Rue. 269

tists, and was a distinguished and honored citizen. His father,
Squire LaRue, wis Assistant Circuit Judge of his district, rep-
resented Hardin county in the Kentucky legislature, in 1822,
was a member of the Baptist church, and of him, it is written,
" He filled every place to which he was called, with dignity
and honor." The mother of A. W. LaRue was a daughter
of Alexander McDougal, who was a native of Ireland, and a
faithful Baptist preacher.

A. \V. LaRue was born in what is now LaRue county,
Kentucky, Jan. 23, 1819. He was led to Christ under the min-
istry of his cousin, S. L. Helm, and was baptized into the fellow-
ship of Severns Valley church, in Elizabethtown, Kentucky, by
Colmore Lovelace, Sept. 17, 1837. He was licensed to preach,
Nov. 3, 1838. Having taken an academic course at Elizabeth-
town, he entered Georgetown College, in 1839, where he grad-
uated, in 1842. Soon after he graduated, he was called to the
church at Flemingsburg and two or three others in Bracken
Association. At the former he was ordained, by John L. Wal-
ler and A. D. Sears, Dec. 4, 1842. In this field, he labored
with great zeal and usefulness, nearly seven years, not only
preaching to four churches, but laboring abundantly throughout
the territory of the association. In 1849, his health having be-
come greatly enfeebled from excessive labor and exposure, he
moved to Louisville, and entered into partnership with the dis-
tinguished William C. Buck, by which he became co-editor and
part owner of the paper now so widely known as TJie Western
Recorder. He was connected with this journal about four years.
Meanwhile he was pastor of Bank Street church in New Al-
bany, Indiana, for a time, and then of East church in Louis-
ville.

In January, 1853, having severed his connection with the
paper, he accepted a call to the church at Harrodsburg. He re-
mained here a little more than three years, when, in the summer
of 1856, he took charge of the church at Georgetown. Here also
he remained about three years, and then, in August, 1859, en-
tered upon the duties of a pastor at Stanford. Here, as at every
other place where he labored, his success was remarkable. In
1863, ^^ moved to Christian county, and became pastor of Sa-
lem church. Before he had been here a year, his wife died
suddenly of an attack of neuralgia of the brain. She was a

270 History of Kentucky Baptists.

daughter of Elijah Craig, jr., and grand-daughter of the famous
old pioneer preacher, Lewis Craig. She was a noble, godly-
woman, and was the strength of her household. Mr. LaRue
was frail, delicate, and extremely sensitive and refined in his feel-
ings. The shock was greater than his constitution could bear.
His wife died July 19, 1864, and he followed her to the place of
everlasting rest, on the nth of September, following.

Mr. LaRue was not a genius, neither did he possess a su-
perior native intellect. He was but a medium man in all his
gifts. But his application, his industry, and well-tempered zeal
were extraordinary. Few men were ever more consecrated to
the cause of Christ, or made a deeper impression upon the
minds and hearts of those with whom they came in contact.
His usefulness in the cause of Christ was very extensive, and a
multitude of Christian hearts mourned when the beloved LaRue,
great in goodness, fell, scarcely beyond the prime of man-
hood.

Few families in Kentucky have produced more valuable
men than that of John LaRue. Among his descendants may-
be named Hon. George H. Yeaman, now of New York, and
late minister to Russia, Rev. John H. Yeaman, deceased, Rev.
W. Pope Yeaman, D. D., of St. Louis, Rev. William L. Mor-
ris, deceased, the late Rev. Robert Enslow, Rev. S. L. Helm,
D. D., Judge Squire LaRue and Rev. A. W. LaRue, and the
distinguished Gov. John L. Helm, of Kentucky. Except Gov.
Helm, who was not a member of any church, they were all
worthy Baptists.

Mill Creek church (Nelson county) is located about
five miles east of Bardstown. It was, according to tradition, gath-
ered by that famous old pioneer, William Taylor, at that time
pastor of Cox's Creek church. It was constituted on Saturday
before the fourth Sunday in December, 1793, of the following
persons : John Batsel, Joseph Suttle, William Kendrick,
Henry Cotton, Thos. Ellison, Thomas Halbert, Sarah Halbert,
Judith Briggs, and Hannah McCarty. It is probable that Wil-
liam Taylor supplied them with occasional preaching, till 1799,
when John Penny visited them. He found the church in some
disorder. There was one or more of the members, who held
the chimerical notion of "Redemption from hell," which was
taught by the eloquent John Bailey, about that time. Mr.

Samuel Carpenter, 271

Penny refused to commune with the church on that account.
It is probable that they speedily corrected the evil; for Mr.
Penny took charge of the church the following January. How
long he preached to them is not known.

Joshua Morris began to preach for the church, one Sunday
in the month, in 1802, Wm. Taylor being pastor. In 1807, Mr.
Morris became pastor. In 18 16 Jeremiah Vardeman and George
Waller aided the pastor (Morris) in a series of meetings. An
extensive revival prevailed-, and sixty-eight were baptized.
Again, in 1829, an extensive revival prevailed, Joshua Morris
being pastor the second time, and there was a large ingathering
of souls. Next year Samuel Carpenter was called to the church.
He had imbibed the sentiments of A. Campbell, and taught
them so effectively that the large and hitherto flourishing church
was filled with discord. In 1834, the Baptists separated from
the Campbellites; the latter probably being in the majority.
Since that period, the church has not been large, but it has
maintained a respectable standing, and has had a number of able
pastors.

It had, in 1878, 105 members. Of the early pastors of this
church, sketches have been given elsewhere, except that of
John Penny which will appear more appropriately in connec-
tion with Salt River church.

Samuel Carpenter was a native of Madison county,
Va. , and he was born in 1785. His parents moved to Bullitt
county, Ky., in 1795, where he was brought up. He studied
law and was admitted to the bar at Bardstown, about 1805.
In 1828, he professed religion under the ministry of Jere-
miah Vardeman, and joined the Baptist church at Bardstown.
He was soon afterwards set apart to the ministry, and became
the preacher of Bardstown and Mill Creek churches.
Imbibing and preaching the sentiments of A. Campbell, he
divided both the churches, and almost destroyed the one at
Bardstown. The Campbellites got possession of the meeting-
house at that time, one of the best in the State. There was
some debt on the house, for which it was sold. Mr. Carpenter
bought it, and notwithstanding, he was the leader of the Camp-
bellites in that region, and was formally identified with them
in church relationship, he manifested his sympathy with the
Baptists by selling them the house at little more than a nominal

272 Histo?}' of Kenticky Baptists.

price. The Campbellite church soon dissolved, and has not
been gathered again.

After these transactions, Mr. Carpenter occasionally
preached, but did not make it his calling. He practiced law at
Bardstown till 1847, when he was appointed by the Governor,
Circuit Judge. He maintained the reputation of a Christian gen-
tleman, and died in the faith of the Gospel, June 24th, 1857.

William Martin Brown was a prominent preacher in his
time, and field of labor. He was an active and valiant soldier,
and the cause of truth and righteousness owes much under God
to his fine abilities, his active zeal, and wisely directed labors.
His principal field of operation was comprised in Nelson, Har-
din, LaRue and Hart counties, but he often went beyond these
bounds.

He was born in Halifax Co., Va. , August 18,1794, where
he grew up to manhood with only the common school educa-
tion of the times. In 18 12, he married Christina, daughter of
John Yates, of his native county. The next year he moved
to Mercer county, Kentucky. In 18 15, he settled for the re-
mainder of his earthly days, in what is now Hart county.
He obtained hope in Christ, and was baptized by David Thur-
man, into Three Forks of Bacon Creek church, in 1820. He was
licensed to exercise his gift the first Saturday in February, 182 1,
and was ordained to the ministry in 1829, having served Three
Forks of Bacon Creek church as preacher, three years before he
was ordained. To this church he ministered till the close of his
earthly career — a period of thirty-two years. He was pastor of
South Fork church, LaRue county, thirty years, and of Knox
Creek, Mill Creek and perhaps several others, during shorter peri-
ods. He was eminently successful in his pastorates, and equally
so in the fields of destitution around him, in which he labored abun-
dantly. He aided in raising up new churches and strengthening
weak ones, and was full of zeal and enterprise in all that pertained
to the interest of Zion. He died June 3, 1861.

Mr. Brown was of an extremely cheerful temperament, in-
somuch that his conversation, while it was brilliant and pleasing,
smacked of levity. He was fond of humor, and was a ready
wit. On one occasion, in the presence of Elder William Vaughan,
who was one of the most brilliant wits of his generation, Mr.
Brown was entertaining some friends in the social circle with a

Richard H. Slaughter. 273

rather lengthy and extravagant story. When he had finished, Mr.
Vaughan responded : "Billy, if I were you, I would never tell
that story in the presence of sensible people." Mr. Brown in-
stantly responded: "I never do, Brother Vaughan." It was
always Greek meeting Greek when these two wits of the Ken-
tucky pulpit came together in the social circle.

Mr. Brown left two sons who are Baptist preachers: James
H. Brown, of Louisville, and Judson Brown, of Hart county.*

NiMROD C. Beckham, of whose life few particulars are at
hand, was a good man of fair preaching gifts, and for a period
of twenty years previous to 1856, performed his part in minis-
terial labors among the churches of Shelby, Spencer, Nelson
and the neighboring counties.

He was born in Culpeper county, Va. , May 28,
1802, and received a fair English education. He joined a Bap-
tist church in early life, and was early set apart to the ministry.
When he moved West, he settled in Nelson county, Ky., prob-
ably about 1825. He was for a time pastor of Mill Creek
church in Nelson, and Newhope in Washington.

In 1856, he moved to Rumsey, McLean county, where he
died of heart disease, August 31, 1865. Of his six children,
five became Baptists.

Richard H. Slaughter was descended from a distinguished
family of his name, among the pioneers of Kentucky. He was
born in Hopkinsville, Ky. , in 1 823. He was educated at George-
town College, and was early set apart to the ministry. His
preaching gifts were not above mediocrity, and most of his time
was devoted to school teaching. However, he loved the work
of the ministry, and preached as often as he could make oppor-
tunity. He usually supplied several churches with monthly
preaching, in connection with his teaching. Under such cir-
cumstances, as might be expected, he was not very successful
in the ministry. But he was an excellent teacher, and a good
man of fine, cheerful spirit. He was at different times, stated
preacher for the churches at Mt. Washington, Bullitt county,
Mill Creek and Cedar Creek in Nelson county, and perhaps
others. He died of typhoid fever while conducting a school at
Shiloh, Hardin county, Ky. , Jan. 16, 1863.

*The latter, a valuable minister, died January 1, 1885, aged 48.

274 History of Kentucky Baptists.

Mt. Moriah Church,* at first called Drennon's Lick
Creek, is located in Nelson county, about twelve miles south-
west from Bardstown. All its early records are lost, and little
is known therefore, of its early history. It was admitted into
Salem Association, in 1793, and has continued a member of
that ancient fraternity to the present time. William Taylor,
Joseph Barnett, and John Whitaker were the only Regular
Baptist preachers known to have lived in that region of the
State at that period, but which of them gathered this church,
or who preached to it during its early years is not known. The
growth of this church appears to have been slow at first. In
1822, it contained 95 members. It had enjoyed a precious re-
vival in 1 8 16, during which 27 were baptized. In 1839, ^^ com-
prised 116 members. It continued gradually to increase till, in
1879, it attained a membership of 185,

CoLMORE Lovelace was the most distinguished pastor of
Mt. Moriah church. He was a native of Maryland, and was
born Nov. 26, 1795. His parents, who were both Baptists,
emigrated to Kentucky, and settled in Nelson county, about
the year 1800. They united with Lick Creek (now Mt. Moriah)
church. Here their son Colmore was raised up with very little
education. At the age of fourteen years, he professed conver-
sion, and was baptized by Moses Pierson. From the time of
his conversion, he manifested a strong desire for the salvation
of sinners. But he possessed no extraordinary sprightliness,
and his growth in a knowledge of the gospel was very slow. In
his twenty-first year, he married Rachel, daughter of Thomas
Newman, and settled in Hardin county. Here he took mem-
bership in Severns Valley church. He was extremely timid, but
so great was his desire for the salvation of his neighbors that
he began to pray and exhort, and the church licensed him to ex-
ercise his gift, April, 6, 1822. His progress was so satisfactory
that, on Aug. 2, of the following year, he was ordained to the
ministry at Severn's Valley, by Alexander McDougal,
Simeon Buchanan and Daniel Walker. In a brief space of time
he became the most popular preacher in his Association and re-i
tained this popularity as long as he lived.

*I am convinced that Lick Creek (con. 1789) and Mt. Moriah are the
same church.

Colmore Lovelace. 275

On the 4th of March, 1824, his wite died, and, on the 24th
01 June following, he married Christina, daughter of Benjamin
Irwin. Among the first churches to which he was called, was
that to which he first belonged, and it was among the last he re-
linquished in his old age. During his ministry of about forty-
one years, he was at different periods pastor of about 1 5 churches,
all of which were probably within less than thirty miles of .his
home, and he seldom went out of this boundary. Living within
less than forty miles of Louisville, from early childhood to old
age, he never saw that city.

He was a good medium preacher. He studied his subject well,
and adhered closely to his text. He studiously avoided controver-
sy, and his sermons, prayers and exhortations were all attuned to
love tones. His life was one of almost spotless purity ; it is not
known that, from his youth to his death, he ever committed a
single act, unworthy of a Christian minister.

His address was extremely pleasing. His voice was soft and
musical. His countenance was always bright, and his face
seemed to beam with the tenderest love. All classes heard him
with interest and pleasure. It is probable that no man ever had
fewer enemies. His popularity was evidenced in the fact that he
married over 575 couples. A moderate degree of success at-
tended his labors; he baptized something over 1,200 persons.

Sometime before his death, his health was feeble. In the
winter of 1864, he was attacked with paralysis. He was confined
to his bed a few weeks. Among his last words were these : "I
now have a glimpse of my precious Savior." He passed to his
reward, on the i6th of March, 1864.

With all his excellences, Mr. Lovelace had one palpable
weakness that should not be imitated. Perhaps it originated in
his extreme timidity. It is as much the duty of a minister to
defend the truth as it is to preach it. And no part of God's
truth should be left untaught. Man's influence may be wider
where he preaches only what is pleasing to men, but God gives
greater success to him who preaches and defends a whole
Gospel.

Mill Creek church (Jefferson county), was located three
miles south of the present limits of Louisville, near the junction
of the 1 8th Street and 7th Street turnpike. There is a small brick
meeting-house, in which a congregation of Methodists worships,

276 History of Kentucky Baptists.

and in which the Baptists own an interest, marking the site of

this ancient fraternity. The early settlers of this locality were

principally Germans, prominent among whom were the Shive-

leys. But of whom the church was composed, who gathered it,

or was its pastor is utterly unknown. The most we can know

of it is, that,

"Once in the flight of ages past
There was a church "

It was constituted as early as 1793 ; for during tha^ year, it
was received into the fellowship of Salem Association. The
number of its members was not reported. The excitement on
the subject of African slavery ran high at that period. In 1795,
this church sent the following query to Salem Association : "Is
it right for professing [religious] heads of families to raise up
their servants without learning [teaching] them to read the word
of God, and giving them sufficient food, raiment and lodging?"
The Association thought it not proper to interpose in domestic
concerns, and, therefore, voted it out.

2. Query from the same church: "Has a black slave a
right to a seat in the Association ?" Answer : "Yes, provided
he be sent as a messenger from a church."

The manner in which these queries were treated seems to
have offended the church past its endurance. Next year, the
Association, ^'Resolved, That the church at Mill Creek, Jefferson
county, be no longer considered a part of this Association, hav-
ing withdrawn from us." After this, the name of the church ap-
pears no more on associational records. Whether the Anti-mis-
sionary church that occupied the same locality afterwards was
identical with the original ' 'church at Mill Creek' ' does not appear.

Flat Lick church, located, it is believed, in Bourbon coun-
ty, and probably gathered by Augustine Eastin, was received in-
to Elkhorn Association, with a membership of 13, in 1793. It
had a moderate growth till the "Great Revival," during which
it received 63, which brought its membership up to about 100.
But Mr. Eastin, its pastor had succeeded in leading most of its
membership into the Arian heresy: so that, in 1803, it only had
16 members. In 1809, it entered into the constitution of Lick-
ing Association with a membership of about 33. In 18 19, it
took the name of Mt. Dependence. It existed, with a member-
ship of 30, as late as 1832.

Tates Cieck Association. 277

Richard Thomas was a minister in this church, where he
probably succeeded Mr. Eastin in the pastoral office. He, with
his brother Philemon, who afterwards attained to some promi-
nence in the councils of the State, had been baptized by Wm.
Hickman, at the Forks of Elkhorn, about 1788. He was a
young preacher of some sprightliness, and might have been use-
ful, but for his union with Licking Association of Anti-mission-
aries.

Joel Morehead was a minister in the same church a num-
ber of years. He preached the introductory sermon before
Licking Association, in 1829, and again in 1833. He appears to
have stood well with his people.

Springfield church was constituted, at the county seat of
Washington, in 1793, and united with Elkhorn Association, with
a membership of 19, the next year. In 1796, it reported 27
members, and then disappeared from the records. Who gather-
ed it, or who occupied its brief pastorate is unknown.

In 1793, a third effort was made to form a union between
the Regular and Separate Baptists. At the meeting of Elkhorn
Association, in May of that year, it was agreed that Ambrose
Dudley, James Garrard, John Taylor, John Price and Augus-
tine Eastin be appointed to visit the South Kentucky Associa-
tion to confer with them on the subject of a union between the
two bodies. Arrangements were made to have the churches of
both associations to send messengers to a meeting to be held at
Marble Creek, in Fayette county, in July. The meeting was
accordingly held. A large majority of the messengers agreed
on terms of union. But some of the Separates opposed the
measure in such a manner as to defeat it. This so displeased
some of the churches of south Kentucky Association that they
at once, declared a non-fellow for that body.

On the 23d of the following November, four* churches met,
by their messengers, and formed themselves into an associa-
tion, under the style of "Tates Creek Association of United
Baptists." This was the fourth association formed in Ken-
tucky, and the first that styled itself United Baptists. This
was done in imitation of the Baptists of Virginia, who had hap-
pily united, and assumed this title, six years before.

*Benedict says five but the official record before me says/o«r.

278 History of Kentucky Baptists.

Tates Creek Association did not, at first, adopt any con-
fession of faith, but in general terms agreed to that adopted by
Elkhorn and Salem. This gave some trouble, for, although
Elkhorn entered into correspondence with the new fraternity
immediately, it caused such uneasiness among some of the
churches, that she was compelled to w'ithdraw her correspond-
ence the next year. But, in 1797, the correspondence was re-
sumed, and has continued to the present time.

Of the eight churches constituted this year, only three are
known to exist now, and, judging from the partial reports ac-
cessible, the number of baptisms was only a little more than
half of that of the preceding year. But the faithful old sol-
diers of the cross labored on amid increasing gloom, believing
that in due time they should reap if they fainted not. Nei-
ther did their faith fail, nor their hopes mock them; although
they must wait yet seven years for the harvest they were
now so diligently sowing and cultivating.

CHAPTER XVIII.

LICKING, FOX RUN, ELK CREEK, BULLITTSBURG, AND OTHER
CHURCHES CONSTITUTED IN 1 794.

The year 1794, like the preceding, and several succeeding,
opened gloomily as related to religious interest in Kentucky.
There were preachers enough to occupy the settled portions of
the State. They were men of piety, and preachers of a high
order of effective talent, and were generally active and zealous
laborers in the cause of the Master. There were churches
enough, and, indeed, far too many. In many instances they
were crowded so close together as to devour each other. There
were a few new settlements where churches were wanting, but
these were speedily supplied. There was some agitation among
the churches, on the subject of slavery, especially within the
bounds of Salem Association, and some excitement had been
created in South Kentucky Association by the formation of Tates
Creek Association within its bounds, and of churches which had
violently rent themselves from its fellowship. There was also
some restlessness among the churches of Elkhorn Association,
because of a correspondence having been established between
that body and Tates Creek Association of United Baptists. But
the cause of this religious dearth did not lie in any of these trifling
circumstances.

An immense tide of immigration was pouring into the new
State. Land was rising in value, the staple products of the
country commanded high prices, and the heads of the people
were turned to money-making; not only people of the world, but
most of the enterprising church members. Many of the ablest
and most efficient preachers engaged wildly in land speculation.
The minds of Christians became worldly, and they walked too
much after the flesh. They naturally became watchful and suspi-
•cious of each other, and overreached each other in their secular

[-'79]

28o History of Kentucky Baptists.

dealings. Under such a state of affairs, the cause of religion
continued to lani;uish, from the close of the revival, in 1789, to
the beginning of the great revival of 1800-3. Meanwhile, many
of the preachers kept themselves aloof from speculation, and
were diligent in the work of the Lord. These pushed out into
the new settlements anu gatnereci churches, wherever there were
Baptists enough to form them.

Spencer Creek church was located on a small stream from
which it derived its name, in Montgomery county, and was con-
stituted, in 1794, principally of persons who had been dismissed
from Providence church in Clark county, b)^ John Rice and
Moses Bledsoe. The next year it united with South Kentucky
Association, and, after the general union, fell into the North Dis-
trict fraternity. Who its early pastors were, if it had any, has
not been ascertained. Its growth was so very slow that, in 18 17,
it numbered onl}- 30 members. In October of that year, John
Smith moved from Wayne county to Montgomery, and took
charge of Spencer Creek, Lulbegrud, Bethel, and Grassy Lick
churches. Under his ministry Spencer Creek grew so rapidly
that, in 1829, it numbered 313 members, and was much the
largest church in North District Association. But, as a Iiap-
tist church, it was strong only in numbers. Mr. Smith had
fully adopted Campbellism, and nearly all the church had re-
ceived his teachings. In 1S30, the Baptists were separated fromi
the Campbellites, leaving the former only 25 members. This
remnant represented itself in the Association, as Spencerj
Creek church, till 1840, when it formally dissolved.

James Edmonson, one of the pastors of this church, was
a native of Maryland, and was born in March, 1785. His
parents moved to Clark county, Kentucky, in 1790, where he
was brought up to manhood, receiving only a common schoo^
education. On the 5 th of May, 1808, he was married tc
Sarah R, daughter of Bartlett Haggard. He was very gay an<
fond of amusements, particularly dancing. But, in 1809, he
was awakened to a sense of his guilt, under the ministry of
Robert Elkin, and, on finding peace in Jesus, was baptized
into the fellowship of Providence church. About 1 830, he
was licensed to preach, and was soon afterwards ordained to
the ministry by Thomas Boone and David Chenault, having
been previously called to the care of Indian Creek church in

Licking Church. 281

Clark county. He was afterwards pastor of Dry Fork, Provi-
dence (not the old mother church of that name), and Log
Lick, all in the same county, and Spencer Creek and Grassy
Lick in Montgomery county. He was an acceptable pastor,
and an active, zealous preacher, preaching much in the private
houses of the people, which was a common custom at that period.
He was experimental and hortatory, rather than argumentative,
and continued to labor with much zeal till near the close of his
pilgrimage. As his end drew near, he expressed great desire to
depart and be with Christ. His family urged him to use reme-
dies for his recovery ; but he replied: "I am thus far on the
road home; I do not wish to turn back. I am anxious to go on
and be with the Savior." In full assurance of hope, he left this
world for his home above, Sept. 9, 1S61.

Nathan Edmonson, a son of the above, and also a resi-
dent of Clark county, was a preacher of fair ability, and, it is be-
lieved, was pastor of some churches. But he had some eccen-
tricities that impaired his influence. It is probable that he never
possessed an entirely sane mind. At about mid-life, he commit-
ted suicide.

Licking church, first called Mouth of Licking, was consti-
tuted in October, 1794, at the house of Wm. Decourcey, in
what is now Kenton county. It was located on the Ohio, about
six miles above the mouth of Licking river, and its first mem-
bers were Wm. Decourcey, Bethel Riggs, Closs Thompson, and
Joseph Kelley and their wives. John Smith, of Columbia,
Ohio, was the first pastor of this church, and was soon succeeded
by Bethuel Riggs, who preached much in the settlement, during
several years. John Bealwas a member of the church, in 1807,
and was probably its pastor. Closs Thompson was also a
licensed preacher in the church, which, at that date, numbered
38 members. Christopher Wilson, a brilliant preacher of North
Bend Association, who died insane in Hancock county, preached
much to this church, from 18 17 to 1827, and was probably its
pastor a part of that time. Since that period it has had the
pastoral labors of John Stephens, Robert Ware, Wm. Mon-
tague, James Vickers, Wm. Stillwell, Furgus German, N. C.
Pettit and others. This church first united with P^lkhorn Asso-
ciation ; it entered into the constitution of North Bend Associa-
tion, in 1803, and finally aided in forming that of Campbell
19

282 History of Kentucky Baptists.

county, in 1827. It has never been a large church. In 1876, it
numbered "^"j members.

James Vickers was one of the most distinguished pastors
of this old church. He was the son of Moses Vickers, a well
known pioneer preacher of Northern Kentucky, and was born
at Cane Ridge, Bourbon county, Ky., Oct. 7, 1794-the same
year that Licking church was constituted. Soon after his birth,
perhaps the next year, he was carried to what is now Kenton
county where he was brought up amid the dangers and priva-
tions of the wilderness. He was an exceedingly wild, fun-
loving youth, and devoted much of his time to rude frolicking
and perpetrating ruder practical jokes. His favorite pastime
consisted in procuring a bottle of whisky, collecting as many
boys and young men as he could, and then preaching to them.
He continued in his course of daring wickedness till he was
about twenty-four years of age. At this period an arrow from
the quiver of the Almighty stuck fast in him. His contrition
was deep and pungent. But at last he found peace in Jesus.
He united with Banklick church in Kenton county, in 1818,
and was baptized by Elam Grizzle. He was licensed to exer-
cise his gift, at Crews Creek, in 1820, and ordained to the min-
istry in 1824. He had, at different periods, the pastoral care
ot Licking, Banklick, Wilmington, Brush Creek, Four-Mile,
Newport, Jamestown and Dry Creek churches. Among the
masses he was probably the most popular preacher that ever
labored in North Bend or Campbell County Association, and
probably preached more than any other preacher of his day, in
that region of the state. Late in life, he was attacked with dys-
pepsia, which rendered him unable to preach, for about two
years. During this period he was very gloomy and deeply
depressed in spirit. At length he sufficiently recovered as to
be able to preach, and again entered upon his work with all the
zeal of former years. He not only ministered promptly to his
pastoral charges, but also, like most active preachers of his day,
labored abundantly among the destitute around him. He often
extended his labors to Cincinnati and the regions beyond it, in
Ohio. As a pastor he was active, constant and successful. As
a preacher he was plain, simple and unaffected. He was not a
profound thinker, but most happily applied the fundamental
principles of the gospel, and his gift of exhortation was almost

James Vickers. 283

marvelous. He attended the meeting of the General Associa-
tion at Louisville, in 1857. Of him, on this occasion, the la-
mented A. W. LaRue writes: " Old Bro. Vickers, from North
Bend Association, closed up, on one occasion, with one of his
peculiar exhortations. Such a flood of tears, and such an old-
fashioned shakehands, many people present never before wit-
nessed. His remarks were most happy. All were impressed
with the true greatness of the man. Some frozen-hearted
Christians, who had not shed a tear in twenty years, wept like
children. In short, it was a feast to all to hear his simple,
melting eloquence."*

But bright as was the escutcheon of this loved and honored
minister of Christ, it had one disgraceful stain on it. In the
days of his youthful levity, he cultivated an unextinguishable
thirst for strong drink. This was a poignant thorn in his. flesh
during the whole of his subsequent life. He struggled against
the demon he had invoked in his youth, with strong crying and
tears ; but it occasionally overcame him, even in his old age.
His repentance was so earnent and so manifestly sincere, that
his brethren, and even the unconverted, cordially forgave him
as often as he sinned. He wept freely and confessed his sins,
even in his public ministrations, and his audiences always wept
with him. He continued to labor with great zeal till within a
few hours of his departure. His last work was performed at
Twelve-mile church in Campbell county. While engaged in a
protracted meeting at that place, he became so unwell that his
friends urged him to desist from preaching. But he continued
laboring a few days longer, when he was violently attacked
with pneumonia. Within a few hours, and before his family
could reach him, he fell asleep in Jesus, as it is fondly hoped,
Feb. 29, i860.

Elk Creek church is the oldest in Spencer county, and
the oldest in Long Run Association, except Cedar Creek, at
first known as Chenowiths Run. It was gathered by Joshua
Morris, then pastor of Brashears Creek church in Shelby coun-
ty, and v/as constituted of ten members, April 27, 1794. It was
It first called Buck Creek and was received into Salem Associa-
ion the same year it was constituted. It soon afterwards took

*LaRue's Ministry ot Faith, pp. 100, 101.

284 History of Kentucky Baptists.

the name of Buck & Elk — perhaps in consequence of the re-
moval of its location, and the constituting of another church in
1799, in an adjoining neighborhood, which took the name of Buck
Creek. Salem Association met with Buck & Elk church in
1798. Joshua Carman appears to have been its first pastor.
In 1803, Buck & Elk, with 23 other churches, formed Long
Run Association. At that time it was the largest church in the
new fraternity, except Buck Creek, and contained 149 mem-
bers. In 1823, it changed its name to Elk Creek. This name
is derived from a small tributary of Salt river, on which the
church is located.

Elk Creek church continued to prosper till 1837, when it
contained 188 members. At this time it declared non-fellowship
with "conventions, theological seminaries and societies that give
membership for money." The next year the church withdrew
from Long Run Association, and, in 1839, for protesting against
this action, 21 members were excluded. These embodied them-
selves, claimed the constitution and prerogatives of Elk Creek
church, immediately called George Waller to minister to them,
and in the fall of the same year, were recognized by Long Run
Association, and reported 52 members to that body. Mr. Wal-
ler preached to them about nine years, when they reported 87
members. In 1850, the Antimissionary party split up among
themselves, and a number of their members joined the Mission-
ary church. The Antimissionary faction continued to diminish,
and finally dissolved. The Missionary church continued to pros-
per, till 1877, when it split into two nearly equal parties, about
their pastor, B. F. Hungerford. J. B, Moody was called to take
charge of the party that opposed Mr. Hungerford, while the lat-
ter continued to preach to his own party. The Moody party
was recognized by Long Run Association. The other party has
no associational connection, at present (1885).

Of the early pastors of this church, some account has been
given of Joshua Carman and Reuben Smith.

JosiAH Harbert was pastor of this church, in 1797, but
was ejected from the pastorate for some unknown cause, after
serving only four months. He was probably dismissed because 1
of a want of ability to fill the place, as no charge was brought
against him. Soon after this he moved to what is now Boone
county, where he preached the introductory sermon before North

Fox Run C/mrch. 285

Bend Association, in 1805. It is believed that he afterwards
moved to Indiana.

Fox Run church, located in the northern border of Shelby-
county, was gathered by John Whitaker and Joshua Morris, by
whom it was constituted at the house of James Hogland, Jan.
26, 1794, of the following- persons : Jesse Buzan, Eliza Buzan,
James Hogland, Mary Hogland, Wm. Metcalf, Hester Metcalf,
James Metcalf, Thomas Metcalf, Mary Teague, Milly Long,
Robert and Jane Loudon, Joseph and Margaret Ervin and one
Dther. Not long after their constitution, William Marshall be-
came a member and preacher among them. He preached eter-
nal justification and refused to preach the gospel to sinners,
rhe church would not receive his doctrine. This irritated him,
a difficulty ensued, and the minister who had been so wonder-
fully successful in Virginia, was excluded from fellowship,
after which he remained out of the church till his death. This
church probably joined Salem Association the same year it was
constituted, where it remained till it entered into the constitution
of Long Run Association, in 1803. At this time it embraced a
a. membership of only twenty-seven. In 18 12, it reached a
membership of sixty-five. During the Campbellite disturbance,
it was reduced from 153, to about ninety. In 1839, it joined
Sulphur Fork Association, to which it reported a membership
of seventy-eight. From that time the church has had a grad-
ual increase. In 1880 it reported 156 members. It is now
located in Eminence in Henry county. Of the preachers early
connected with this church, sketches of John Whitaker, Wil-
liam Marshall and Joshua Morris have been given.

Alan McGuire was the most distinguished preacher within
the present bounds of Sulphur Fork Association, in his day.
He was probably the immediate successor of William IMarshall
as preacher in Fox Run church. He was born in Pennsylvania,
Aug. 21, 1768. His father was poor, and raised a large family
of children, which he was, of course, unable to educate. Alan
had the advantage of three months schooling, and was taught
his father's trade. However, by close application, he became
a fair English scholar and an excellent pensman.*

In April, 1788, he emigrated west, and settled in Lexing-

■ I am indebted to the Chris. Rep. for many of these facts.

286 History of Ke^itucky Baptists.

ton, Ky. Here he became partner in the first tailor shop estab-
Hshed in that town. He was an industrious, sober and honora-
ble young man, and succeeded in his business. In 1795, he
was married to Mary, daughter of Robert Forbes, an early
emigrant from North Carolina to Bryant's station. This woman
made him an excellent wife.

In 1798, he moved to Henry county, and settled in the
woods, about two miles south of the present village of Smith-
field. Soon after this he became interested about the salvation of
his soul. In 1801, he professed faith in Christ, and was baptized
by Isaac Malin into the fellowship of Drennons Ridge church.

On the 26th of September, 1802, Alan McGuire and ten
others were constituted a church, calledEast Fork, by Isaac Ma-
lin and John Dupuy. This church was probably gathered princi-
pally by the labors of Mr. McGuire, who had been liberated to
exercise his gift, by the church on Drennon's Ridge. He was
ordained to the ministry, and called to the pastorate of East
Fork church, the same day it was constituted. This position he
occupied till 1826. The church prospered under his ministry,
and has continued to the present time a respectable body. It is
a member of Sulphur Fork Association, and was long under the
pastoral care of E. G. Berry. A few years past, this church
moved its location to Smithfield on the railroad. Into its fel-
lowship, the late John A. McGuire, long a prominent preacher
in Sulphur Fork Association, and afterward pastor of the Bap-
tist church in Monroe, Louisiana, was baptized by his father, in
1810.

Alan McGuire was called to Fox Run church early in his
ministry Here he baptized, among others, in 18 10, Samuel
Vancleave who became a valuable preacher. Mr. McGuire was
also, at different times, pastor of the churches at Eighteen
Mile, Pigeon Fork, New Castle, Union Spring and Sulphur
Fork. To the latter he was called in 1809. In this church his
success was very remarkable. Within a few years be baptized
about forty, and in a revival in 1817, he baptized into the fellow-
ship of this church 165, within a period of about six months.
Among these wbs Peter H. Vories, who was ordained to the'
ministry in 1820, and died in 1825.

Mr. McGuire labored much in the fields of destitution, and
among the young churches in the surrounding counties, often

Alan McGidrc. 287

making long circuits in company with John Taylor, William
Kellar, James McQuaid, sr. , George Waller and others. On
his return from one of these tours, he was relating to his wife
what great things the Lord had wrought by him and his fellow-
laborers. "I saw Brother Waller," said he, "baptize a little
boy not bigger than our John." John A., their son, who was
only ten years old was sitting by. "I thought," said John A.
McGuire in speaking of the circumstance, after he had been
preaching the gospel sixty years, "if it was necessary for that
boy to have religion, it was also necessary for me to have it,
and from that time, I did not cease to pray, till I found peace
in Jesus Christ."

In 1826, Alan McGuire resigned all his charges in Ken-
tucky, and moved to Boone county, Missouri. Here he was
pastor of Columbia, Cedar, and other churches, and labored
actively in the ministry, till 1834. At this date he WdS attack-
ed with disease of the lungs of which he died, Mar. 30, 1835.
Two of his sons, John A. and Levi became Baptist preachers.
The former labored with much success, many years in Ken-
tucky, and then moved to Monroe, Louisiana. The latter
was a respectable preacher among the xA.nti-missionary Bap-
tists of Missouri. J. M. McGuire, who preached some years
among the churches of Sulphur Fork Association in Kentucky,
and is now a prominent preacher in Boone county, Missouri,
is a son of Levi McGuire, and a grandson of the famous old
pioneer, Alan McGuire.

Samuel Vancleave, was the first preacher raised up in
Fox Run church. Introductory to a very brief sketch of his
life, it may be allowable to direct the reader's attention to the
romance of Indian warfare at the period of Mr. Vancleave's set-
tlement in Kentucky.

Daniel Boone made the first permanent settlement on the
soil of Kentucky, in the summer of 1775, at Boonesborough in
Madison county. In January, 1778, he and 27 others were cap-
tured by the Indians, while making salt at Bluelick, and carried
to Detroit. He remained a prisoner till the following June,
when he escaped, and reached Boonesboro' on the 20th of that
month. When he got back to the fort, he found that his wifp,
supposing him to have been killed by the Indians, had taken all
their plunder, on pack-horses, and returned to her father's in

288 History of Kentucky Baptists.

North Carolina. Col. Boone was too much occupied in defend-
ing his little" colony, to go after her immediately. But when the
Indian troubles were temporarily allayed, he went to North
Carolina after his family, in the summer of 1780. On his re-
turn to Kentucky, in the fall of the same year, he conducted a
company of emigrants. Among these were his brother,
Squire Boone, and two of his (S. Boone's) wife's brothers, nam-
ed William and Benjamin Vancleave, and their families.
These three families settled at Lynn's station on Little Bear-
grass, a few miles from the Falls of Ohio. The Vancleaves
were Presbyterians, and were in the habit of attending preach-
ing near the fort, on Sundays. On one of these occasions,
they were surprised by a company of hostile Indians. Those
who had horses mounted them with all speed. Sally, a daugh-
ter of William Vancleave, attempted to get up behind a young
man to whom she was engaged to be married. Just as she
had gotten her breast across the horse, an Indian warrior seiz-
ed her, dragged her from the horse, and split her head open
with his tomahawk. The rest of the party reached the fort in
safety.

After remaining at Lynn's station about 18 months, Ben-
jamin Vancleave moved to what is now Shelby county, and
settled on Bullskin creek, where he spent the rest of his days.

Samuel Vancleave, son of the last named, was born in N.
Carolina, on the Yadkin river, about the year 1765. He came
with his parents to Kentucky, in 1780. He was married to
Elizabeth, daughter of Ahijah Woods, and settled near his par-
ents. About three years after his marriage, while assisting
his father in building a house, he and a young man by the
name of Huron went to the woods to cut some poles for raf-
ters. Idly knocking on a large tree with the pole of an ax,
they attracted the attention of some Indians, who soon surround-
ed them. Huron had said he would die before he would be cap-
tured. As soon as he saw the situation, he flew to a sappling,
locked his hands around it, and awaited his fate. The Indians
attempted to pull him loose, but failing to do so, they killed
him with their tomahawks. Vancleave attempted to escape
by running, but was soon captured.

The Indians carried him to the shore of Lake Michigan.
Here he met with a young man of the name of Scott, who had

Samuel Vancleave. 289

been captured in Ohio. They spent about eight months to-
gether in the Indian camp. When they had so far gained the
confidence of the Indians as to be allowed to hunt, unattended,
they made their escape. After traveling several days and
nights, they reached the Ohio river near the present site of
Cincinnati. Scott turned eastward in search of his home, and
Vancleave crossed the river and traveled westward in search of
his family, whom he found at his father's.

Mr. Vancleave was an industrious, energetic man, and ac-
cumulated some property. But he was excessively fond of
revelry, and openly professed to be a Deist. This greatly
grieved his pious parents. He continued his wild career till
about the year 1809. While engaged in building a brick resi-
dence for himself, he talked much about a big ball, which he
intended to have as soon as his house should be finished.
One day, while talking with his workmen on his favorite sub-
ject— the ball — he laid a course of brick, and started to dance
back to the other end of the scaffold. When he got about the
middle of the scaffold, he seemed to hear a voice repeating
distinctly in his ear the words : "Thou fool ! this night shall
thy soul be required of thee !" He came down from the scaf-
fold and walked into his house, trembling like Belshazzar. He
sent for his parents and friends, expecting to die that night.
For several days he was so overwhelmed with a sense of his
great wickedness, that he could not eat or drink. His friends
became greatly alarmed about him. But finally he found great
peace and joy in a vivid sense of pardon through Jesus Christ.
In April, 18 10, he was baptized into the fellowship of Fox
Run church by Alan McGuire. In the following December,
he was licensed to exercise his gifts.

After a short probation, he was ordained to the full work
of the ministry, and, after preaching a few years in Shelby, and
the adjoining counties, moved to Putnam county, la. Here
he spent the remainder of his days in zealous and efficient la-
bor in the gospel.

It was probably not far from the year 1840, when, on his
return from a preaching appointment, he was overtaken by a
violent storm. He was riding a spirited young horse. The
animal became frightened and dashed suddenly under a tree
that had fallen and lodged just over the road. Mr. Vancleave

2QO History of Kentucky Baptists.

was hurled violently to the ground. Some friends hurried to
him and raised him up. But his neck was disjointed, and his
spirit had already flown.*

William Ford, a member and deacon of Fox Run church,
was one of the earliest settlers of what is now Henry county.
He was born in South Carolina, January 25, 1753, received a
liberal English education, studied the art of surveying, and
adopted it as his profession. In early life he was married to
Casandria Ford of Maryland. This amiable young lady was
well fitted for the wife of a pioneer. She had passed through
the fiery ordeal of frontier life and savage cruelty. When she
was about 12 years old, the Indians made a sudden attack on her
father's dwelling, and killed both of her parents. She received
a deep wound in her head from the stroke of a tomahawk, and
was carried off a prisoner. After being carried about with the
Indians, about ten days, and suffering much from the severity of
her wound, and the cruelty of her captors, she was recognized
by an old Indian who had "eaten salt" at her father's cabin.
He purchased her, and returned her to her friends.

Some years after his marriage, Mr. Ford moved to Ken-
tucky, and remained a short time in Van Cleave's Station on
Bullskin, in Shelby county. He then moved to what is now
Henry county, and settled near the present site of Eminence.
He united with Fox Run church, and became one of its dea-
cons. At the formation of Long Run Association in 1803, he
was chosen its clerk, a position he filled nine years. He was
an excellent citizen, and was quite prominent among the pioneer
Baptists. He died in 1835.

William W. Ford, son of the above, was born in South
Carolina, May 18, 1785, and came with his parents to Kentucky,
in very early times. He received only such an . education as
the children of the western colonists usually obtained. He could
"read and write and cipher a little." In the 21st year of
his age, he won the heart of Elizabeth, daughter of Elder John
Metcah. Her parents opposing the match, the young couple
" ran away" and were married, January 13, 1806. Not long
after his marriage, he obtained hope in Christ, and was bap-
tized into the fellowship of Fox Run church, by Alan McGuire.

'■Eecollections of Daniel Harris,

William W. Ford. 291

Soon after this, he took a letter of dismission and joined
Six-mile church, in Shelby county. In 1810, he was chosen
a deacon of that church, and was much impressed with a sense
of its being his duty to preach the gospel. But he was of a
timid disposition, and the wife who had manifested her dis-
obedience to her parents by marrying him against their wishes,
in turn used all her influence to keep him in disobedience to
his Master. But the chastening of the Lord finally prevailed,
and he was licensed to preach in April, 1824, and ordained the
following August.

Mr. Ford was now past the fortieth year of his age. He
felt that he had lost much time, and gave himself very actively
to the work of the Lord. Li a short time he was one of the
most popular and useful preachers in Franklin Association. In
1828 he was elected moderator of that body. In this capacity
he served the succeeding four years. This was during the stormy
period of the Campbellite schism.

Mr. Ford was pastor of four churches, during most of his
mini.stry. Among those he served in that capacity were Six-
mile, Fox Run, Buffalo Lick, Indian Fork, and Brashears Creek.
Like other active pastors of his generation he did much mission
work.* He died at his home in Christiansburg, in full assurance
of hope, June 30, 1841.

Mr. Ford was, at first a Hyper-Calvinist, but afterwards
adopted the views of Andrew Fuller. He was very familiar with
the Bible, and though uneducated, his language was good, and
he was an easy, fluent speaker. He was tender and persuasive
in his address, and often wept freely when speaking of the love
of God, the sufferings of Christ, or when exhorting sinners to
repent.

John C. Freeman was called to the pastorate of Fox Run
church, in i860. He baptized fifty-three the first year of his pas-
torate.

Mr. Freeman was born in Anderson county, Kentucky,
October 14, 1832, graduated at Georgetown College, in 1857,
was licensed to preach at Salem church in Shelby county, (where
he had been baptized by N.C.Beckham, inNoi}., 1846,) in July,
1854, and ordained in June, 1858, to the pastoral care of Old

•■"He labored much among the destitute.

292 History of Kentucky Baptists.

Clear Creek church, in Woodford county. In i860, he was
called to Fox Run church, where he served four years. He
has since been pastor of several country churches around Lex-
ington, near which he now (1885) resides on a farm, and
preaches to Bryant's church, in Fayette county.

BuLLiTTSBURG is not Only the oldest church on the Ohio
river below Cincinnati, but it has been from an early period,
one of the largest and most influential country churches in the
State ; for it is strictly a country church, notwithstanding its
name. It has been in the very front rank in advocating home
and foreign missions, theological education and other benevolent
enterprises, ever since the days of Absalom Graves.

About 1793, a colony of some dozen or more families
crossed over an unbroken wilderness of some eighty miles in
breadth, from the settlements on Elkhorn to the bank of the
Ohio, in what is now Boone county and formed a small settle-
ment. They were mostly from Clear creek, in Woodford
county. Among them were seven Baptists, one of whom, Lewis
Deweese, was a licensed preacher. Most of them had been mem-
bers of Clear Creek church, and the faithful John Taylor, did
not neglect to look after these lambs of his fold. Joseph Red-
ding, of Great Crossing also went among them.

Bullittsburg church was constituted in June, 1794, by
Joseph Redding and John Taylor. The following persons were
in the constitution: Lewis Deweese, John and Elizabeth Hall,
Chichester and Agnes Matthews, and Joseph and Leannah
Smith.

The following April, John Taylor moved to this new settle-
ment, and united with the church. Soon afterwards, George
Eve, a good preacher, and a number of others moved from Vir-
ginia, and united with the young church. The fraternity grew
in number, but only from immigration. During the first five
years of its history, only one person was baptized for its fellow-
ship, and he was excluded two months after he was baptized

This was a season of deep gloom in religious circles all over
Kentucky. Meanwhile, the unconverted around Bullittsburg,
were deeply immersed in the popular amusements of the day,
and especially in what they then called frolicking. John Taylor
who was the principal preacher at this place, speaking of that
period, says: ' * I had never been so thoroughly cowed down by

Bullittsburg. 293

discouragement through the course of my ministry, as now,
though it had been in action for twenty-five years, and really
thought I had better be dead than alive; for I felt as if satan had
gotten the mastery where I lived. So that I could say from
my soul, 'Woe is me that I sojourn in Meshech, and that I dwell
in the tents of Keder. ' " But the morning star was about to rise
and disperse the gloom. At the June meeting, in 1800, four
were received for baptism. The revival spread over the settle-
ment like fire in a dry prairie. It continued about two years,
during which 152 were added to Bullittsburg church by baptism,
and a large number by letter ; so that while Dry Creek church
had been constituted of members dismissed from it, in July,
1800, it reported to Elkhorn Association, in 1802, 197 mem-
bers. It was one of nine churches which formed North Bend
Association, in 1803. Of this body, it has continued a leading
member to the present time. In 181 1, another extensive re-
vival occurred in the bounds of the church, during the contin-
uance of which, 170 were added to its number, swelling its mem-
bership to 319. The next revival which occurred in this church
was in 1817, when it received 165 by Baptism, increasing its
membership to 395. Again, in 1824, a revival resulted in 118
additions.

Bullittsburg has enjoyed an almost uninterrupted course
of prosperity. She lost only three or four members by the Camp-
bellite schism, and about a dozen by the Antimission schism.
Her records show that during the first seventy-eight years of her
existence, she received by baptism 974, colonized eight churches,
licensed twenty-seven of her members to preach the gospel, and
ordained fourteen ministers. * She has had connected with her,
about forty ministers, brief biographical sketches of only a few
ofwh-.m maybe added here. Of John Taylor and Joseph Redding
sketches have already been given.

William Cave, who with John Taylor and Joseph Red-
ding, was instrumental in gathering Bullittsburg church, was a
native of Orange county, Va. His father, Benjamin Cave, was
a prominent citizen, and frequently represented Orange county
in the General Assembly of Virginia.

William Cave was born about the year 1740. He was

J. A. Kirtley has published a history of Bullittsburg church, to which I
am indebted for valuable information.

294 History of Kentucky Baptists.

raised an Episcopalian, and received a better education than
most boys of that period. Not far from the year 1768, he
was converted to God under the ministry of Samuel Harris
and James Reed, by one of whom he was baptized. When
Lewis Craig moved to Kentucky, in the fall of 1781, bringing
Spottsylvania church with him, William Cave was one of the
company and was consequently a member of the first Gilbert's
Creek church in Garrard county. Of this church Mr. Cave
remained a member several years. In May, 1785, having moved
to Scott county, he went into the constitution of Great Crossing
church. About 1795, he moved to Boone county, and united
with Bullittsburg church. The next year he was ordained an el-
der. This was an office distinct from that of a preacher, in
some of the Baptist churches of that period. In June, 1800, Mr.
Cave was encouraged to exercise his gift in preaching, and, the
next year was ordained to the ministry. He was now more than
sixty years old, but he entered into the labors of his holy calling
with much zeal. He preached principally on the borders of the
settlement, and baptized a number of persons. He had been a val-
uable church member for more than thirty years. He had been
a justice of the peace both in Virginia and Kentucky, and so
prudent was his course of life that John Taylor says : " I never
saw any man, I had rather imitate than William Cave." But
his ministry was short. He died of a protracted fever and the
improper use of medicine, in 1806.

George Eve was an early preacher in Bullittsburg church.
He was born in Culpeper county, Va., 1748, and was raised
an Episcopalian, but under the preachingof the renowned David
Thomas, he was converted, and joined the Baptists in 1772.
He soon began to exhort, and, in 1778, was ordained to the min-
istry. He took charge of F. T. church, and, after Elijah Craig's
removal to Kentucky, Blue Run in Orange county. For a num-
ber of years he preached with "astonishing success" in his
native State, and large numbers were led to the Savior under his
ministry.

In 1797, he moved to Kentucky and settled in Boone
county. Here he joined Bullittsburg church, and was a preacher
in it about three years. He then moved to what is now Frank-
lin county, and joined Great Crossing church. About this
time "the great revival" commenced. Mr. Eve was very ac-

George Eve. 295

tive, giving almost his entire time to preaching. A great many-
were added to the churches under his ministry. May 2, 1801,
he and WilHam Hickman constituted North Fork church, of
nineteen members, near Mr. Eve's residence. Of this church
he became a member.

Up to this period, and for some years afterward, Mr. Eve's
Hfe was most exemplary. His piety, meekness, amiability and
great usefulness, rendered him popular and beloved, to a de-
gree seldom surpassed. He had the care of several churches,
and his popularity seemed to be greater than ever before. He
was connected with some of the most distinguished families in
the State. His wife was a sister of Col. Robert Johnson, and,
consequently, an aunt of Col. R. M. Johnson, James Johnson,
and John T. Johnson, the first of whom was Vice President ot
the United States, and all of whom served in the United States
Congress. But with all his exalted connections and great pop-
ularity, he was still the same meek, amiable and beloved minister
•of Jesus. But alas for the frailty of human nature. " Let no
man count himself happy until he is dead," said an ancient
philosopher. In his old age, and contrary to the expectation
•of all who knew him, this most lovely man fell by the use 01
strong drink, and was excluded from North Fork church. He
was restored, and again went on preaching for a time. But the
tempter overcame him, and he was expelled a second time,
after which he returned to the church no more, but soon went
the way of all the earth.

As a preacher Mr. Eve was below mediocrity. As an ex-
horter he greatly excelled, and his gift of song was marvel-
ous.

Lewis Deweese was a licensed preacher, and a man
advanced in life, when he went into the constitution of Bullitts-
burg church. In September, 1797, he was ordained by John
Taylor and George Eve. He entered earnestly into the work
of the Lord, and made such rapid improvement that ' ' he soon
became one of the most acceptable preachers in Boone county. "

In 1809, he moved to the White Water settlement in In-
■diana, where he was a useful preacher, and was frequently Mod-
erator of White Water Association.

James Lee was "born again" at old Clear Creek, in Wood-
ford county, and was baptized for membership in that chucrh,

296 History of Kentucky Baptists.

by John Taylor in the summer of 1786. After two or three
years, he moved to the south side of Kentucky river, where
he was instrumental in raising up a small church on Silver creek
in Madison county. In 1796, he moved to Campbell county, and
took membership in Bullittsburg church. Here in Sep., 1797, he
was ordained to the ministry by John Taylor and George Eve,
"This heavenly minded man" says John Taylor, "was soon
called forward to ordination. I call him a heavenly minded man
because in his deportment there was a greater image of the
Savior in him than was commonly seen. With his great
power of self-government, he never seemed caught off his
guard. He was often in tears, and his smiles seemed to have
something of heaven in them." After laboring a short time
about Bullittsburg, he moved to Ohio, where he preached many
years with great success, and died not far from 1824, before the
infirmities of old age came upon him.

Chichester Matthews was born and raised in Fauquier
county, Virginia. In 1780, at the age of twenty-four, he was
married to Agnes Walters, in his native county. In 1784, he
moved to South Carolina. Here, in June, 1786, he obtained
hope in the Savior of sinners, and was baptized by Joseph Red-
ding, into the fellowship of Turkey Creek church. A few
years after this, he moved to Kentucky, and settled in Scott
county, where he united with Great Crossing church. After
a short stay here he moved to what is now Boone county, and
in June, 1794, with six others, went into the constitution of
Bullittsburg church. Just a year from this time he was or-
dained the first deacon of this church. He " used the office of
a deacon well," and in June, 1800, was licensed to preach the
gospel.

For several years he made but few atternpts to preach, and
it was not until the great revival in Bullittsburg church, in 181 1,
that he became active in the exercise of his gift. His improve-
ment in speaking was such that, In October, 18 12, he was or-
dained to the full work of the ministry. From the time of his
ordination, till 18 19, he was associated with Absalom Graves,
in ministering to the church of which he was a member, and
was esteemed for his practical wisdom and faithfulness.

On the 20th of March, 1819, Mr. Matthews went into the
constitution of Sand Run church, in Boone county. Here he

Absalom Graves. igy

ministered with other preachers to the close of his earthly pil-
grimage, which occurred September 7, 1828.

Absalom Graves was among the most distinguished
preachers that was raised up in old Bullittsburg, or that has
labored within the bounds of North District Association. He
was born in what is now Madison county, Va., November 28,
1868. He received a liberal English education, for that period.
He was made sensible of his lost condition under the ministry
of George Eve, by whom he was baptized in August, 1788,
when he became a member of the church at Rapidan meeting-
house. Some time after his conversion, he was married to Fe-
licia White, who made him a good wife.

Early in 1797 he moved to Kentucky, and settled in Boone
county, where he and his wife united with Bullittsburg church,
of which he was soon afterward chosen clerk. He was also ap-
pointed clerk of the Circuit Court of Boone county. In 1803,
at the formation of North Bend Association, he was chosen
clerk of that body, and continued to fill the position twenty
years. In March, 1801, he was ordained to the deaconship.
In this office he was prompt and faithful. Meanwhile he had
strong impressions of duty to preach the gospel, but his ex-
treme timidity, for a longtime kept him from assuming the sol-
emn responsibility. But his agony of mind became so great
that he at last yielded to a conviction of duty, and was licensed
to preach in 1810. Of him John Taylor says, "There is no
thanks due this man for preaching, for though a man of good
information, he, through native modesty and timidity of mind,
kept back so long that it seemed as if agony of soul would kill
him, and it was preach or die. "

Soon after he was licensed, an extensive revival pervaded
the churches of North Bend Association, and continued about
a year. During this blessed work of grace, Mr. Graves, though
too timid to be a leader, was a very active and efficient laborer.
His improvement in speaking was such that he was ordained in
April, 18 1 2. For the next seven years, he and Chichester Mat-
thews, who was ordained to the ministry in October of the same
year, were co-laborers in the pastoral work of Bullittsburg
church. After this he was associated with James Dicken and
Robert Kirtley, in the same work. In this relation, he was suc-
cessful in an eminent degree. In three revivals, each of which
20

298 History of Kentucky Baptists.

continued about a year, during the period of Mr. Graves' min-
istry at Bullittsburg, 453 members were added to that church.

But his labors were by no means confined to the church of
which he was a member. He was a man of enlarged public
spirit, and fully recognized the great truth that "the field is the
world."

His labors were extensive throughout North Bend Associa-
tion, and even beyond its bounds. He was among the first
preachers in Kentucky to warmly espouse the cause of Foreign
Missions. ''Receiving a missionary spirit in its warmest glow,"
says Taylor, ' 'from the time of his first acquaintance with Luth-
er Rice, has given him a growth that he never would have had
only for that circumstance." Among other services he ren-
dered the cause of Christ, and among the last was the compil-
ing and publishing of a hymn book, titled Graves' Hymns, which
was held in high esteem. After a most valuable ministry of
about sixteen years, he fell asleep in Jesus, August 17, 1826.

As a preacher Mr. Graves "was not above the middle
grade." "Perhaps," continues Taylor, "the gospel of the Sa-
vior never came better recommended by human character." He
was a preacher of intense application, both to study and labor,
and was a growing man in the ministry to the last.

James Dicken was a preacher i Bullittsburg church, con-
temporary with Graves and Matthews. He was born in Madi-
son county, Va., in 1785, and moved with his parents to Boone
county, Ky., about the year 1800. At the age of twenty-three
he married Peggy Ann Cloud, a young lady of his immediate
neighborhood. He, with his wife, joined Bullittsburg church
by experience and baptism during the great revival of 181 1.
He was licensed to preach July 3, 1819, and ordained June 3,
1820. He was now about thirty-five years of age, and a young
man of excellent promise. But his ministry was destined to be
short. Six years of zealous and useful labor closed his earthly
toils and sufferings. He died of a violent fever, June 10, 1826.
He was a good man^ a good preacher, a faithful servant of his
Master, and was deserving of remembrance by the people of
God.

Landon Robinson was converted to God and added to Bul-
littsburg church in 181 1. Two years afterward the church en-
couraged him to exercise his gift. In 1820 he was licensed to

Jeremiah Kirtley. 299

preach, and the same year, took a letter and united with Sand
Run church. Here his gift appeared so profitable that on April
25, 1823, he was ordained to the ministry by Chichester Mat-
thews, Christopher Wilson and James Dicken. Being unmar-
ried, Mr. Robinson traveled and preached extensively, and,
although possessing but medium ability, his purity of life,
meekness and agreeable manners, enabled him to exercise a
good influence. But his ministry was very short. He died in
1826.

Jeremiah Kirtley deserves to be held in remembrance, not
only because of his own intrinsic excellence, but because he
was the ancestor of many valuable men, living and dead. May
he never lack for a son to fill the pastorate of BuUittsburg
church as worthily as his son Robert and his grandson James
A. have filled it.

Jeremiah Kirtley was probably a native of what now is Mad-
ison county, Va. He was brought up an Episcopalian, but in
1788, under the ministry of George Eve, he was "born of the
Spirit." He, and his wife, Mary, united with the Baptist church
at Rapidan meeting-house. In 1796, he emigrated to Kentucky,
and settled at North Bend in Boone county. Here, he, with
his wife, united with BuUittsburg church, and was soon after-
wards ordained an Elder in that body, a nominal officer in
some Baptist churches of that day, which, as the government
of those churches then, as now, was purely democratic, seems
to have been an officer without an office. It was practically a
mere title of respect.

William Cave shared the honor with Mr. Kirtley, at BuUitts-
burg. They were the only elders that church ever had. In
June, 1800, Elders Kirtley and'Cave were licensed to exercise
their preaching gifts. Mr. Cave was afterward ordained and
was esteemed a good preacher. Mr. Kirtley exercised his gift
in exhortation acceptably, a few years, when he and Mr. Cave
died about the same time in 1806, the former in the prime of
manhood.

Robert Kirtley was a preacher of eminent usefulness, and
was greatly beloved during the whole of his long and faithful
ministry. He was devoted to his sacred calling, kept his gar-
ments unspotted from the world, was very practical in his min-
istration and was progressive in his preaching, even to old

300 History of Kentucky Baptists.

age. He was, many years, the leading preacher of North Bend
Association, of which he was Moderator thirty-two years.

Robert Kirtley was born in what is now Madison county,
Va., May 30, 1786. He was brought by his parents, Jeremiah
and Mary Kirtley, to Boone county, Ky., in 1796. Here he
grew up, having for a period of only eighteen months the ad-
vantages of some of the best schools in the country. At the
age of twenty, he married Mary, daughter of Asa Thompson,
who was long a deacon of Bryant's church in Fayette county.
The fruits of this marriage were nine sons and one daughter.
Four of these survived their father. Mr. Kirtley was an ener-
getic and industrious man, and prospered in the vocation of a
farmer, from his youth. He ultimately acquired a considerable
fortune.

From his youth he was the subject of strong religious im-
pression, but put off seeking a personal interest in the Savior,
till he was about twenty-five years of age. In January, 181 1,
his wife was converted, and immediately joined BuUittsburg
church. This had a strong effect on the mind of her husband.
For a time he struggled to conceal or stifle his convictions. But
the spirit of God overcame, and he finally yielded to his (the
Holy Spirit's) overpowering influence. He obtained the blessed
hope of salvation, and, on the second Sunday in February, 181 1,
was baptized by Christopher Wilson into the fellowship of Bul-
littsburg church. The next year, war breaking out between the
United States and Great Britain, Mr. Kirtley entered the service
as Lieutenant in a Kentucky regiment, and was under General
Harrison during the Northwestern campaign. His fellow sol-
diers testified that he maintained a Christian character while in
the army. On his return home he resumed the duties of a
church member, and the close study of the Bible. On the 8th
of June, 1 8 17, he was ordained a deacon of his church, and
faithfully served in that capacity, about two years. During this
period a glorious revival prevailed not only in BuUittsburg
church, and North Bend Association, but all over the State.
During the prevalency of this revival, Mr. Kirtley showed much
interest in the salvation of sinners, and was greatly enlarged in
his spirituality. He exercised his gift in persuading and exhort-
ing sinners to repent and come to the Savior. On the first Sat-
urday in July, 1 8 19, the church licensed him to preach the gos-

BitlUttsbiirg ChiircJi. 301

pel, wherever his lot might be cast. During the next three years
he preached in his own and the neighboring churches, and, in com-
pany with other preachers, extended his labors to the adjoining
counties. He declined ordination until the church urged it upon
him, as a duty, the second time. Finally, he gave his consent
and was ordained to the full work of the ministry, on the second
Sunday in August, 1822, by Absalom Graves, Chichester Mat-
thews, and James Dicken. Jointly with Graves and Dicken he
served Bullittsburg as a preacher the next four years. In 1826
Graves and Dicken were both called to their reward above. Mr.
Kirtley was now the only preacher in this large church.

Up to this period, although of thirty-two years standing,
Bullittsburg church had never had a pastor, at least in the mod-
em sense of that term. John Taylor was its first preacher. After
a short experience in the pastoral office of Clear Creek church,
in Woodford county, he resigned that position, and could never
be induced to accept the pastorate of any church afterward, nor
would he preach statedly to any church of which he was not a
member, except in cases of extreme necessity, on the part of a
destitute church. He formed Bullittsburg church in this mould.
Hence, all the preachers of her membership were equal co-la-
borers in the pastoral work and responsibilities, and no one of
them had any preeminence over another, except in so far as age,
experience, or superior abilities conferred superior influence.
Hence, when Graves and Dicken died, Mr. Taylor wrote as
follows :

"Bullittsburg church is now in a lower condition as to the
gospel ministry than any time for more than thirty years past.
She has but one preacher in this very large church, Robert
Kirtley, who was baptized among them; a respectable man, and
respectable preaching talents There are a num-
ber ot men in the church capable to go forward and assist Broth-
er Kirtley. May the Lord stir them up."

But none of those men came forward to help, and Mr.
Kirtley had to bear the burden alone for the time. He was,
in reality, the first pastor of Bullittsburg church, though not
formally so recognized by the church. He saw but sparse fruits
of his labor, in his own church, for a period of thirteen years.
In 1839, ^ revival pervaded Bullittsburg and the neighboring
churches, and, among others, Mr. Kirtley baptized two of his

202 History of Kentucky Baptists.

sons. One of these sons now occupies most worthily the pulpit,
made vacant by the death of his venerable father. The other is
also a preacher in North Bend Association. About this time,
the scheming of some anti-missionary preachers from Licking
Association was culminating in widespread disaffection in North
Bend Association. In the latter part of the year 1840, six
churches, with their ministers, drew off from this Association,
and formed "Salem Association of Predestinarian Baptists.''
Mr. Kirtley called an extra session of North Bend Association,
and, in due time, proper means were used for refuting the vul-
gar misrepresentations of these fanatical schismatics. The ex-
citement among the churches was soon measurably calmed.
The severe trial through which Mr. Kirtley passed during this
gloomy period, only refined and elevated him, and developed
all his latent powers. The Divine blessing attended his labors,
and, in 1842, a revival commenced at Bullittsburg,
and spread over the Association, during the continuance of
which larger numbers of members were added to the churches
than had been lost by the schism.

In 185 I, Mr. Kirtley lost his wife. He was now sixty-five
years old, but he enjoyed extraordinary physical strength and
excellent health, and his labors were not diminished. In 1853,
his labors were blessed with another precious revival at Bullitts-
burg, and fifty members were added to the church. About
this time, his son, James A. Kirtley, was associated with him
in his pastoral labors. In 1858, his second wife died. The
feebleness of old age was now creeping over him. He gradually
withdrew from the responsibilities of the pastorate, but con-
tinued to preach according to the measure of his strength, till
Christmas day of 1871, when he preached his last sermon. He
spent the remainder of the winter in reading the word of God,
and in speaking to his visiting brethren concerning the King-
dom of God. On the 9th of April, 1872, the good and great
man went to his eternal reward.

James A. Kirtley, son of Robert Kirtley, and present
pastor of Old Bullittsburg church, was born in Boone county,
Kentucky, May 26, 1822. In his boyhood, he attended the
common schools of his neighborhood. He made a profession
of religion, and, with his brother Robert E., was baptized by
his father, the first Sunday in November, 1839, ^"<^ united with

James A. Kittley, 303

the church of which he is now pastor. He was Hcensed to preach
in 1842, having, for a year previous, exercised in public prayer
and exhortation, and entered Georgetown College the same
year. He was compelled to leave college, in the spring of 18/^4.,
on account of a temporary failure of his eyes. During his col-
lege days, he devoted his vacations to active labor in preaching
the gospel.

He was ordained at BulHttsburg, the first Sunday in
October, 1844, by Robert I^irtley, Asa Drury, and William
Whitaker. He was associated with his father in pastoral work,
about three years, at the same time preaching once a month at
Warsaw, Kentucky. In 1849, he accepted a call to East Church
in Louisville, where he remained two years, and baptized 60 or
70 persons. He had preached the two years previous to this, in
Madison, Indiana. In 185 i, having partly recovered from feeble-
ness of health, he commenced laboring partly as a missionary
in the bounds of North Bend Association, and partly as a pas-
toral co-laborer with his father. As his father advanced in age,,
the responsibility gradually fell on the son. He has now preached
to BuUittsburg and Big Bone churches, more than thirty years.
He has also supplied some other churches, at different times.
He has written a respectable volume on "The Design of
Baptism," and some smaller works of history and biography.
He has served as Moderator- of the State Ministers' meeting, and
has been sixteen years Moderator of North Bend Association.
He is filling well the place left vacant by his venerable father.
He heartily co-operates in the benevolent enterprises of his de-
nomination ; and the country can boast few more valuable
ministers than James A. Kirtley.

Robert E. Kirtley, another son of Robert Kirtley, is also a
preacher among the churches of North Bend Association.

Alfred C. Graves, a great grandson of Absalom Graves,
was born in Boone county, Kentucky, January 5, 1838.
He was educated at Georgetown College. At fifteen years
of age he professed conversion, and united with BuUitts-
burg church, in September, 1853. At the age of seventeen, he
was encouraged by the church to exercise a public gift, and, in
1859, "^^s fully licensed to preach the gospel. He completed
his theological studies at the Western Baptist Theological Sem-
inary, in i860, and, in September of the same year, was or-

304 Histofy of Kentucky Baptists.

dained to the ministry, at Bullittsburg, by Robert Kirtley,
James A. Kirtley, Wm. Whitaker, and others. He immediately
took charge of the church at Harrodsburg. After two years, he
was called to Jefferson (now Chestnut) Street church, Louis-
ville. After serving this church about one year, he took editorial
charge of the Weste>7i Recorder. While in Louisville, he pub-
lished a biography of A. W. LaRue, under the title of ' ' LaRue's
Ministry of Faith," and preached one year to Portland Avenue
church of that city. In 1867, he \^as called to Stamping Ground
church in Scott county, where he remained four years. There
he was married to Miss Annie D. Smith, who has made him an
excellent wife.

In January, 1871, Mr. Graves was called to the First Baptist
Church in Manchester, New Hampshire. There he remained
six years, during which the church received 171 members, 92
by baptism, and built an elegant house of worship. His health
becoming enfeebled from over work in a city pastorate, he ac-
cepted a call to the Baptist church at Lebanon, Kentucky, in
1877, where he still remains (1885).

Of the five churches constituted in Kentucky, in 1794, four
still exist, and, at least, three of them are strong, influential
bodies ; from them, have been constituted almost a sufficient
number of churches to form three respectable associations, and
they have probably raised preachers enough to supply more
than 200 pulpits with monthly preaching. It was a good year's
work for the pioneer fathers, all of whom have long since gone
to their reward, where their works do follow them.

i

CHAPTER XIX.

m'connels run, cartwrights, forks of licking, blue ash
and otter creek churches.

In the beginning of the year, 1795, the rehgious outlook
was not less gloomy than it had been a year before. At the
fall meetings of the four associations in the State, sixty-eight
churches had been reported. These contained an aggregate
membership which may be fairly estimated at 4,019, and the
baptisms during the year at seventy-two, little more than one
to a church. While the State was filling up with an immense tide
of immigration, from Pennsylvania, Virginia and the Carolinas,
in which States the Baptists formed a prominent, if not the dom-
inant sect, the aggregate increase of church members in
Kentucky was so small as to be merely nominal. The loss in
proportion to the population was large. Yet it is difficult to
discover any adequate cause for such a decided religious declen-
sion. The country was enjoying entire peace, and the earth
was yielding abundant harvests. The excitement in political
circles in regard to opening the Mississippi to free navigation,
would produce but little effect on the masses of the people.
There was some emigration from Kentucky to Missouri and
the "Illinois country." "The old Kentucky pioneer," Daniel
Boone, moved west of the Mississippi river in 1795, and a small
church had been constituted at the mouth of Silver creek, in
Madison county, to move to the " Illinois country."* But the
emigration was not sufficiently large to seriously affect the
churches. A few small churches were constituted this year,
most of which have long since passed away, and even their
names have been forgotten. But the historian is expected to
record what Jias been rather than what is. It is fit, therefore,

*This was probably the church gathered by James Lee. spoken of in the
preceding chapter.

[305]

3o6 History of Kentucky Baptists. ,

that the names, and what Httle can be ascertained of the history
of these churches, should find a place here.

Cartwrights Creek church was located on a small water-
course from which it derives its name, in what is now Marion
county. It was constituted a separate Baptist church, in 1795,
and united with South Kentucky Association, the same year.
It continued in this Association till South District was formed
in 1802, when it took the appellation of United Baptist, and
remains a member of the latter association, till the present time,
having moved its location to Lebanon.

It has not been definitely ascertained who gathered this
church, but that honor is probably due to Joseph Milburn, of
whom little is known, except that he was ordained to the min-
istry at Pottengers Creek, in Nelson county, and was pastor of
Cartwright's Creek church, in 1799. The church seems never to
have been large; yet it held some very prominent citizens in its
membership. In 1806, it contained twenty-six members, in
1844, it had thirty-nine members, and, in 1856, it reached a
membership of fifty-eight.

Owen Owens was a preacher in this church at an early pe-
riod. He was born in North Wales, in October, 1746. At
seventeen years of age, he went to London, and two years after-
ward, set sail for America. He landed at Philadelphia. From
there he went to Augusta county, Va., and thence to Holston
river; here the spirit of the Lord overtook the wanderer. He
professed conversion, and was baptized into Cherokee church
by James Keel. Thence he came to Kentucky, and was or-
dained to the ministry, in Madison county, by Andrew Tribble,
Christopher Harris and Peter Woods. He settled early in what
was then Washington county, and united with the Cartwrights
Creek church. He appears to have been held in esteem by the
church. But, adopting emancipation views, and not being able
to bring the church over to his doctrine, he and his wife with-
drew from its fellowship, in January, 1807.* He was then far
advanced in years, and probably never returned to the church.

Joel Gordon became pastor of Cartwrights Creek church
about the year, 18 13. Those who knew this venerable man of
God, even when he was eighty years old, are likely to retain a

■•■'Carter Tarrant's History of the Emancipation movement in Kentucky,
page 13.

, Joel Gordon. 307

vivid recollection of his appearance, as long as memory lasts.
He was fully six feet high, almost as straight as a youth, and
dressed as scrupulously neat as if he had been a young man
going to see his sweetheart. His eyes were bright and beam-
ing, his " hair was white like wool," but as neatly combed as
that of a young lady dressed for a party, and his ruddy coun-
tenance beamed with a gentle, mild brightness that must have
charmed all who looked upon his face, while every movement
of his person and intonation of his voice exhibited the grace and
dignity of a courtier. Yet his manner was so simple and unaf-
fected that he drew to him all who came within the sphere of
his influence. His constant theme was the love of God; that
love filled his own soul, and was reflected from every feature of
his countenance.

Mr. Gordon was born in King county, Va. , June, 1782.
He was the sixth of eleven children born to his parents, not one
of whom died under sixty-five years of age. He came with his
parents to Kentucky, and with them settled in Washington
county, in February, 1797. After several months struggle with
sin and unbelief, he obtained a joyous hope in Christ, and was
baptized by John Penny into the fellowship of Cartwrights
Creek church, of which Joseph Milburnwas pastor, in the spring
of 1800. A few months afterwards, he moved his membership to
Pleasant Run church in Washington county, where he was pres-
ently licensed to exercise his gift in exhortation. His zealous
exhortations were speedily blessed of God, in bringing sinners
to salvation.

In 1804, he married Nancy Bradburn, of Fayette county.
She was very young and unconverted, but was soon afterward
led to the Savior by the faithfulness of her godly husband. Soon
after his marriage he moved to Green county, where he united
with Sand Lick church. There he held meetings at his own
house, which resulted in a revival in the neighborhood, and a
number were converted and added to Sand Lick church. About
this time (18 12) he moved into the bounds of old Brush Creek
church, and was immediately ordained to its pastoral care, by
John Chandler, Joseph Cogdill and Thomas Skaggs. Here his
labors were much blessed, and many were added to the church.
In 1813 he moved back to Washington county, and again
united with Cartwrights Creek church, of which he was imme-

3o8 Histoty of Kentucky Baptists.

diately chosen pastor. About the same time he took charge of
Deep Creek church in Mercer and, soon afterward, of Bush
Fork church in Washington county, to both of which he minis-
tered about twenty-five years. He was also pastor of Doctors
Fork church, in Boyle, and after he resigned, at Cartwrights
Creek, of Hillsboro, in Washington.

About 1854, he resigned the care of all his charges on ac-
count of the encroachments of old age, and spent the twilight
of his life with his family. Meanwhile, his interest in the cause
of his beloved Saviornever diminished. He spoke to the peo-
ple about the Savior, publicly, as his strength would admit.
His was a beautiful old age, and on the 28th of March, 1867,
his sun set without the shadow of a cloud.

As a public speaker, Joel Gordon was below, rather than
above mediocrity. His education and his reading were very lim-
ited. But he read one book, believed it with all his heart, and
practiced its precepts. He was great in zeal and consecration,
and, depending on God for his blessings, they were not withheld.
His grandson, Wm. T. Gordon, has recently left the Southern
Baptist Theological Seminary, and is preaching in Florida.

Blue Ash church, since called Bethel, was located in
Montgomery county, and was admitted into South Kentucky
Association, in 1795. During that year, Elijah Summars was
installed its pastor. After a few years, Mr. Summars gave
place to Moses Bledsoe, who had given his membership to the
church. Mr. Bledsoe was succeeded, in 18 17, by "Raccoon"
John Smith, under whose ministry the church attained, in
1820, a membership of 72. After this it gradually declined,
till 1826, when it was reported to North District Association,
"dissolved amicably."

Elijah Summars probably gathered Blue Ash church. At
least, he was installed its pastor, in. 1795. After a brief term
of service here, he moved to Green county, where he appears
to have raised up Mt. Gilead church during the great revival
of 1800-3. After preaching to that congregation a few years,
he gave place to the distinguished Isaac Hodgen, and moved
to Henry county, where he was a preacher in Drennons Creek
(now Newcastle) church, as late as 18 12. After this, he raised
up Rockbridge church in Washington county, and preached to
it some years. This is the last we hear of him.

Stamping Ground Church. 309

Stamping Ground church, formerly McConnels Run, is
iocated in Scott county, and was gathered by the famous Wm.
Hickman. He commenced preaching in the settlement in a
Mr, Ficklin's barn, and afterwards held meetings at the house
Df John Scott, who had first invited him to the neighborhood.

A number was baptized. These with several persons dis-
missed from Great Crossing church, for the purpose, were
'ormed into a church of 35 members. It was constituted by
William Hickman, Ambrose Dudley, and William Cave, at the
lOuse of Rhodes Smith, on the fourth Sabbath in September,
1795. It was styled McConnels Run church, and was received
!nto Elkhorn Association, the following year, when it reported
1 membership of 75. Elijah Craig was chosen its pastor, at
the time of its constitution. He held tht} position only a few
months, when, having a large business interest to superintend ;
being advanced in life, and having feeble health, he induced
the church to call William Hickman to its pastoral care. Mr.
Hickman continued to serve in this capacity, ten years, during
which the church greatly prospered. During the year 1801, it
received 156 members by experience and baptism, and 24 were
baptized the next year. Jacob Creath succeeded Mr. Hick-
man at McConnels Run, He served the church four years,
during which only two persons were baptized into its member-
ship, and the church decreased from 177, to 150 members.

In 18 10, James Suggett was called to the pastoral care of
this church and ministered to it three years, during which more
than 50 were received by baptism. Samuel Trott was the next
pastor. He was called about 181 3. He remained among
them but a short time, when William Hickman was again call-
ed, and served four years. In 18 18, fourteen members were
dismissed to form a church on Lecompts Run. The church was
constituted; but in February of the next year it united with the
mother church again, a new house was built at Stamping
Ground, McConnels Run church moved to it, and took its
present name from its new location. James Suggett was again
called, to the care of the church, in 18 19, and served about six
years. Then Theodrick Boulware served the church one year.
He was su.cceeded by Silas Mercer Noel, who served but a
short time.

In January, 1828, James D. Black was called to the care of

I

310 History of Kentucky Baptists.

Stamping Ground church. At that time it numbered 250 mem-
bers. He served the church thirty years, during the whole of
which time it was remarkably prosperous. Mr. Black baptized
into its fellowship over one thousand persons. When he re-
signed at the close of 1857, it numbered 250 white members,
and was the largest church in Elkhorn Association, except the
first church in Lexington. Since that period it has changed pas-
tors too often to be very prosperous. It is, however, still one of
the leading churches in Elkhorn Association.

Jacob Creath Sr., was born about the year 1770, in No-
va Scotia, but was raised in Culpeper county, Va. His parents
were poor, and unable to educate him. But, being a sprightly
lad, he attracted the attention of Col. Carter, a wealthy man of
Culpeper county, who, gaining the consent of his parents, took
the boy to his home, raised him up under his roof, and gave
him a fair education. When he arrived at manhood, like Jacob
of aid, he became greatly enamored of his benefactor's daugh-
ter. Either thinking it would be dishonorable to make love to
her, or supposing his wooing would be ineffectual, he resolved
to overcome his sorrows in the wilds of the great west. He
made the necessary preparations, bade the family adieu, and
started on his long and lonely journey, with a heavy heart.
But the young lady, who warmly reciprocated his passion, met
him at the door, caught him by the lapel of the coat, avowed
her love for him, and insisted that he should not go away with-
out taking her with him. They at once laid the case before
her father. He interposed no objection to their marriage.
The journey was deferred, and they were soon afterwards hap-
pily united.*

Mr. Creath probably moved to Kentucky, about the year
1804. He settled near Lexington, and united with Town Fork
church. On the death of the venerable John Gano, on the 9th
of August of that year, Mr. Creath succeeded him in the pas-
toral care of Town Fork church. He was better educated than
most of the preachers in Kentucky. He was just at the prime
of manhood, presented a fine personal appearance, ' ' was in-
clined to be foppish in his dress," was easy and elegant in his
address, and was probably the first orator (if John Bailey may

*Personal recollections of Abram Lewis.

Jacob Creath, Sr. 31 1

not be excepted) in the Kentucky pulpit. He was bold, as-
piring and ambitious, and possessed fine tact for carrying the
populace with him. "When I came to Kentucky, " said the
distinguished John Bryce,* " among the first preachers I met
was Jacob Creath. I asked him how the brethren were getting
on in Kentucky. He replied: ' Badly enough: all the preachers
out here want to ride Ball.' I soon found," continued Mr.
Bryce, " that Jacob Creath was more anxious to ride Ball than
any other of the preachers I met with."

Soon after Mr. Creath became a member, and the pastor,
of Town Fork church, he proposed to exchange a negro girl he
owned, for one owned by Thomas Lewis who was also a mem-
ber of Town Fork church. The exchange was made, and Mr.
Creath gave his note to Mr. Lewis, for the difference in the
value of the slaves. A few months after the transaction, the
girl Mr. Creath had gotten from Mr. Lewis died. When Mr.
Creath's note to Mr. Lewis became due, the former refused
to pay it. The matter was brought before the church, and it
was decided that, " as Mr. Lewis was rich, and Mr. Creath was
poor," the latter should be released from paying the' note. f
This decision greatly offended the sense of justice in a num-
ber of the wisest and best ministers of Elkhorn Association.
Elijah Craig, who had been one of the most eminent and use-
ful preachers in Virginia, a bold, blunt, out-spoken man,
whose honest candor disdained all policy, and who had, in the
decline of his life, become somewhat soured in his temper,
expressed, not only his own feeling, but that of a number of
other prominent ministers, toward Mr. Creath, in a pamphlet
tilted " A portrait of Jacob Creath." The piece is said to have
been written in a style of inexcusable bitterness. By this time
the party spirit had extended all over the Association, and
had become so intense as to be blind. Town Fork church, a
majority of which was of Creath's party, called a council to
pass iipon, rather than investigate the fourteen charges made
against Mr. Creath, in Mr. Craig's pamphlet. Mr. Creath was
acquitted. This only intensified the party spirit. The breach
widened till it resulted in a division of Elkhorn Association, and

■■To the Author.

tThis particular of the proceeding is stated on the authority of Elder
Thomas P. Dudley.

312 History of Kentucky Baptists.

the formation of Licking Association, of the churches that were
opposed to Mr. Creath.

Besides Town Fork and Stamping Ground, Mr. Creath was
pastor of Clear Creek, South Elkhorn and various other churches,
at different periods. His pastorates were generally short, and
he seems to have had much more capacity for tearing down,
than for building up. He was among the first converts to
Campbellism. He carried South Elkhorn church, of which he
was then pastor, into the maelstrom of this fanaticism, and his
name appears no more on Baptist records.

James Suggett succeeded Jacob Creath as pastor of Stamp-
ing Ground church. He was a valuable preacher. His tem-
perament was warm and impulsive, and his gift of exhortation
was extraordinary. He was a successful preacher within the
bounds of Elkhorn Association, nearly a quarter of a century.

He was the son of John Suggett, long a deacon in Great
Crossing church in Scott county, and was born, probably in
Virginia, May 2, 1785. He was brought by his parents to
Scott county, Ky., at least as early as 1785. He professed con-
version, and was baptized into the fellowship of Great Crossing
church, probably by Joseph Redding, in May, 1800. On the
first of October of the same year, the church encouraged him to
exercise his gift. On the first Saturday in July of the following
year, he was licensed to preach the gospel. His ordination
was called for at North Fork church, in 1802, but for some
cause, he was not ordained till eight years afterwards. He
may have objected to being ordained, or his brethren may have
objected, on account of his levity in conversation. Out of the
pulpit, he would keep a company in a roar of laughter for hours,
with his anecdotes which he gathered while he was in the war
of 1 81 3. John Taylor is accredited for having said of him on one
occasion : " When I see Suggett in the pulpit, I think he ought
never to come out of it, and when I see him out of it, I think
he ought never to go into it."

In 1 8 10, he was ordained pastor of Stamping Ground
church. There he preached three years with good success,
serving Great Crossing church, of which he was the third pas-
tor, during the same period. About 1820, he was again
called to Stamping Ground, where he labored acceptably five
years. Meanwhile, he served Old Clear Creek church, Wood-

James Suggett. 313

ford county, two years. In 1825, he moved to Missouri, where
he spent the remainder of his earthly Hfe.

An incident in the life of James Suggett may be related for
the benefit of preachers who are inclined to a want of earnest-
ness in the Christian life :

On a Summer night he was preaching in an old open house
on the bank of Elkhorn river. The house was crowded. The
night was intensely dark, and a terrific thunder storm was
raging. Mr. Suggett was picturing, with thrilling vividness, the
awful scene of the final judgment. The minds of the people
were wrought up to the highest tension, when suddenly a bright
light gleamed through all the chinks of the old house they were
worshipping in. The congregation rose with one impulse of
awful fear, and a loud choral shriek rent the air. There was a
young woman, a sister of the preacher, in the congregation.
She sprang to Mr. Suggett, laid hold of him, and cried out,
"Oh, James, the judgment has come, and I am unprepared. I
shall go to an awful hell, and you are the cause of it. Why did
you not tell me of this ?" He replied : " Why, my dear sister,
have I not preached to you, and warned you to prepare for the
judgment, a hundred times?" "Oh, yes," said she, "but I
thought you were joking. I did not know you meant it. If I
had been in your place, and had seen your condition as you
must have seen mine, I would have laid hold of you and never
let you go till I brought you to the feet of Jesus. " The light
that caused the alarm was presently discovered to be from an
old barn, near by, which had been set on fire by the lightning.

Samuel Trott was called to the care of Stamping Ground
church in 18 17. He was an educated man, and taught school
while he served this church. He was from some of the New
England States. When he left Stamping Ground, he went to
Dry Run church, in Scott county, about the year 18 19. He re-
mained there about two years. In 1820, he made a motion, in
Licking Association, that the churches of that body should
change their distinctive appellation from United Baptists to Par-
ticular Baptists. His argument in favor of the motion was,
that they believed in " particular redemption, particular elec-
tion, and particular calling ; and, therefore, the proposed name
would better express their belief The motion prevailed, and
this "Yankee school master" has the honor of naming the
21

314 History of Kentucky Baptists,

only "Particular Baptist" Association on the western con-
tinent. He was but a moderate preacher. He was clerk of
Licking Association, in 18 19, and the year following. About
this time, it is believed, he moved to Maryland, where he was
living a few years ago.

Theodrick Boulware was the sixth pastor of Stamping
Ground church. He was a preacher of decided ability, a man
of strong practical sense and good reading, and a sound theo-
logian. He labored with a good degree of success in the Blue-
grass region of Kentucky, about seventeen years, when he
moved west.

Theodrick Boulware was the son of Richard Boulware, of
Irish extraction. His mother, Esther Ramsey, was of English
extraction, and was raised an Episcopalian. But both his par-
ents became Baptists under the ministry of Theodrick Noel,
after whom their son was named. They raised two daughters
and four sons. The names of the latter were, Mordecai,
Richard, Theodrick, and Ramsey. Mordecai and Theodrick
became preachers. The latter was born in Essex county, Va.,
November 13, 1780. His parents moved to Kentucky, and
settled at Craig's station, near Gilbert's Creek church, of
Separate Baptists, in what is now Garrard county, in 1780. At
about ten years of age, Theodrick was convinced that he was a
condemned sinner, and needed to be converted, by the pious
conversation of his parents and their religious friends. Soon
afterwards he professed religion, and was baptized, probably by
Joseph Bledsoe, into the fellowship of Gilbert's Creek church.
About this time, his parents moved to Franklin county, and he,
with them, united with Forks of Elkhorn, then under the pas-
toral charge of the famous William Hickman.

For about ten years after young Boulware's baptism, he
was much troubled with doubts as to the genuineness of his
conversion ; but he read much, and diligently improved all op-
portunities for learning, and was finally established in the faith,
and greatly comforted. This was during the revival of 1800-3.
When he became established in the gospel, he laid down the fol-
lowing principles as the foundation of his theology:

1. God and his purposes are eternal and unchangeable.

2. God will do all he purposed, nothing more, nothing less.

3. God will not be hurried, and cannot be hindered.

Theodrick Boulware. 315

4. The salvation of the sinner, and [the] creation of the
ivorld are equally the work of God, the sinner having no agency
Vi either.

His father having been killed by the fall of ahorse, in 1795,
:he care of the family fell on young Boulware. But such was
lis energy and thirst for learning, that he found opportunity to
:each school for a time, then attend a grammar school, kept by
Elder John Price, and finally to attend a "Religious Polemical
society," instituted by Elder John Gano.

April 17, 1808, Mr. Boulware was married to Susan W.
Kelly, and, on beginning housekeeping, the next year, he laid
down the following rules, his wife concurring, for their domestic
government:

1. Read the scriptures and worship God in our family.

2. Use regular industry, and prudent economy.

3. Never deal on credit, nor go into debt, except from
unavoidable necessity.

4. Make expenses less than our regular profits.

5. Keep a regular book of both profit and expenses ; and, in
all our transactions with the world, to act honestly, unde-
cepitively, not defrauding, nor cheating any one, no, not an ig-
norant negro.

Soon after his marriage, he moved his church-membership to
North Fork, in the same county, of which John Ficklin was
pastor. He was soon licensed to preach, and, in July, 18 12,
was ordained to the ministry by William Hickman, James Sug-
gett, and John Ficklin. Soon after his ordination, he was called
to the church at Georgetown, where he served as pastor seven
years. Besides his brief pastorate at Stamping Ground, he
served the churches at Buck Run, Big Spring, North Elkhorn,
and Clear Creek, and, for about three years, preached once a
month to the convicts in the State prison. He was called to
Cincinnati, and offered a salary of ^900 — quite a large salary at
that time — but declined, because he did not wish to raise his
children in a city.

In 1827, when he was among the ablest and most popular
preachers in Kentucky, he resigned all his charges, and moved
to Missouri, settling in Calloway county. Here he labored in
harmony with Longan, Suggett, Vardeman and others, till about
1843, when a separation took place among the Baptists of that

3i6 History of Kentucky Baptists, ^

region, on the subject of missionary operations. Mr. Boul-
ware identified, himself with the Anti-missionary faction. He
lived to an advanced age, and died a few years past, while on a
visit to relations in Kentucky.

Silas Mercer Noel was the son of Theodrick Noel, a dis-
tinguished Baptist preacher in the Old Dominion, in the early
days of Baptist operations in that State, and was born in Hen-
rico county, Va., August 13, 1783. His father gave him a good
English education, after which he educated himself in the classi-
cal languages, and then studied law. He emigrated to Kentucky
and established himself in the practice of his profession, at
Frankfort. He professed conversion, probably as early as 18 10,
and was baptized by William Hickman, pastor of Forks of Elk-
horn church. Soon after his union with the church, he
was licensed "to exercise a preaching gift," and, about 1813,
was ordained to the pastoral care of Big Spring church, in
Woodford county, which was constituted that year. He con-
tinued pastor of this church one year.

Mr. Noel was a man of fine culture, of broad views, of
active enterprise, and enlarged public spirit. As soon as he en-
tered the work of the ministry, his active mind began to inquire
into the wants of the Baptists of the State. In 181 3, he com-
menced the publication of a religious monthly magazine, called the
Gospel Herald^ In the first number of this periodical, he advo-
cated the establishment of a "General Committee, " among the
Baptists of Kentucky, in which the whole Baptist denomination
in the State, might be represented, and thereby secure unity
and harmony of action in promoting schemes of benevolence,
especially home and foreign missions. Without entering into
particulars here, it is sufficient to say, in this place, that the pro-
posed "General Committee" was intended to answer similar
ends to those now promoted by the General Association of Ken-
tucky Baptists. The measure would have been a wise one, if
the Baptists of Kentucky, had been prepared to adopt it and carry
out its purposes; but they were not, and the movement had to be

* This was not, as Dr. Ford supposes, the first rehgious periodical pub-
lished in Kentucky. I have before me a complete volume of the Kentucky
Missionary, and Theological Magazine, a quarterly edited by Stark Dupuy,
and published at Frankfort, Ky. The first number was issued, May, 1812.

I

Silas Mercc? Noel. 317

postponed about nineteen years. Mr. Noel, however, lived to see
his measure carried into successful operation in the General As-
sociation.

In 18 12, Mr. Noel and Jeremiah Vardeman proposed to
publish "a comprehensive History of the Baptist Society."* How-
far this work progressed is not known.

About 1 8 16, Mr. Noel was appointed by Gov. Slaughter,
Judge of the Circuit Court. In filling this office, he abandoned
the work of the ministry, for a time. John Taylor speaks of him
at this period as follows: "Mr. Noel sometime after this relin-
quished the pastoral charge at Big Spring, though he preached
for them sometime after this. He at length took a letter of
dismission, and joined the church at Frankfort, after which
being appointed circuit judge, for a season he desisted from
preaching, and resumed the practice of law to which he had
t)een bred. He forebore the sacred office of gospel minister,
about two years, being very unhappy in this lapsed state. About
one year past, he came forward again as a preacher, with more
zeal, consistency and apparent stability than at any time of his
life, before, and is now one of our first-rate Baptist preachers in
Kentucky, and has lately taken the pastoral care of the Baptist
church in Frankfort, "f Speaking of him at a later period the
same author says : "Silas M. Noel . . . is now a great-trav-
eler and one of the most successful preachers the Baptists have

in Kentucky For three years past I suppose

he has baptized more people than any other man in Kentucky.
His labors seem blessed in whatever direction he takes. The
conversion of sinners to the Lord seems to be the greatest object
of his address to men. Repentance and faith, or faith and re-
pentance, connected with a godly life, is the main drift of his dis-
courses, with profuse invitations to everyone to come to the Sup-
per. Speculative trifles are barely found in his exhibitions.

"The high powers of Lexington, authorized to make doctors
of Divinity, a year or two back saluted him with a flowing di-
ploma. But it is pleasing to see that these high flying trifles do
not prevent his going into thickets; or, according to his own
term, while at his work, the highways and Jiedges, to invite the

*Min. of South Dis. Asso. of 1812. tHis. Ten. Ch's p. 186.

3 1 8 History of Kentucky Baptists.

poor, the halt, the bhnd and lame, with every other soul to seek
the salvation of God.*"

In 1827, Mr. Noel accepted a call to Stamping Ground,
where he labored but a short time. The next year he took charge
of Great Crossing church. Here his success was remarkable.
Within one year he baptized into its fellowship 359 persons.
Among them were seventeen Indians from Choctaw Academy
at Blue Springs. At least one of these Indians, Sampson Birch,,
was afterward ordained to the ministry.

During the two or three years that followed this large in-
gathering at Great Crossing, the Campbellite excitement was at
fever heat. The discussion partook largely of the popular feel-
ing, but also brought into the arena of newspaper warfare, the
ablest men on both sides of the question. Among them Silas
M. Noel stood in the front rank on the Baptist side, and while
he was not the equal of William Vaughan in the pulpit, he was
decidedly his superior with the pen, and, with this he entered
largely into the discussions, through the press, while Vaughan
was in the lead on the rostrum. Out of a membership of 558,
Great Crossing lost only sixteen by the Campbellite schism.

Mr. Noel probably served some other country churches, at
different periods. In 1836, he accepted a call to the church in
Lexington. Here he served acceptably about three years,
when he was called up higher. May 5, 1839.

In his early hfe, Mr. Noel was somewhat perplexed on the
subject of church government, and probably inclined to the Pres-
byterian, but after a few years, became fully settled in that of
the Baptists. He, however, felt the need of some general or-
ganization, through which the denomination, at least, over the
extent of the State, could act in harmony. Hence his proposal
for a general committee, in 18 13. He established, in that year,
the Gospel Herald, a denominational monthly Magazine, by
means of which the Baptists of the State could have inter-
communion of sentiments. But this was soon discontinued
for want of patronage. He was very active in originating
Georgetown College, especially for the educating of young
preachers. He was a member and President of its Board of
Trustees, was instrumental in securing the Paulding fund, and

His. Ten. Ch's, pp. 187, 188.

James D. Black. 319

subscribed ^500 to the college endowment. He was a leading-
spirit in organizing the Kentucky Baptist State Convention, in
1832, of which he was Moderator during its existence. The
Baptists of Kentucky owe much, under God, to this good and
great man.

James D. Black was the most successful pastor Stamping
Ground has ever had. He was called to that position, in Jan-
uary, 1838, and resigned it in March, 1867, in these words:
"I hereby resign the charge of your church, which I have had
for thirty years. Brethren, be careful, and do not fall out by
the way." He was among the most zealous, energetic, faith-
ful, and successful preachers, that ever labored among the
Baptists of Kentucky.

James D. Black was born in Virginia, June 24, 1794. He
came with his parents to Kentucky, in 1807. His early edu-
cation was very limited. He was converted to God, at the age
of about fifteen years, and was baptized into the fellowship of
Dry Run church in Scott county, by Joseph Redding. He
was raised up to the ministry, in Long Lick church in Scott
county. He was pastor, at different times, of some sixteen
churches in Kentucky, besides preaching to several in Missouri,
while residing in that State. He was a student and a laborer.
He went to school, and was in a grammar class with his son,
E. H. Black, when he was past forty years of age, and, by the
aid of a Greek grammar, learned to read the New Testament
in Greek, after he was fifty.

He was laboring in a series of revivals, during a great por-
tion of his ministry. He served one year as a missionary of
Elkhorn Association. At the close of the year, he made the
following report : "During the year, your agent has attended
twenty protracted meetings, 323 have been received for bap-
tism, at those meetings. He has baptized 261, himself, chiefly
at the churches of his charge. He has preached 351 dis-
courses, and has been engaged 121 days in actual service to
this Association." He baptized about 500 in one year. Dur-
ing his pastorate at Stamping Ground, he baptized over 1,000
1 into the fellowship of that church. He kept no account of the
number he baptized during his ministry, but said, during his
last illness, he could not think he had immersed less than
5,000.

320 History of Ketitucky Baptists,

He quitted the scenes of his labors, May 30, 1871. His
last words were, "Jesus ! Oh my son, how precious." His re-
mains lie beneath where stood the old pulpit which he oc-
cupied so long and successfully at Stamping Ground. That he
was a good man, many living witnesses testify ; that he was a
great man, his works bear record.

Forks of Licking church is located in Falmouth, the county
seat of Pendleton, and is now called by the name of that village. It
was probably gathered by Alexander Monroe, and was formed,
in part, of persons who had been dismissed from Bryants church
in Fayette county. The constitution was effected on the 4th
Saturday in June, 1795. The church united with Elkhorn Asso-
ciation, in August of the same year, at which time it reported
eighteen members. In 1802, it numbered fifty-four members,
and, the next year, entered into the constitution of North Bend
Association. This was just at the close of the great revival.
From this period the church declined, till lo 12, when it numbered
only twelve members. In 18 17, it took a letter of dismission, and
joined Union Association, of which it still remains a member. It
appears to have been under the pastoral care of Alexander
Monroe, from the time of its constitution, till about 1825, when
he was succeeded by Blackstone L. Abernathy. Under the
ministry of the latter, it had an increase of sixty-one members,
in 1827. But, in 1830, Mr. Abernathy went off with the Camp-
bellites, and, of course, carried a large proportion of the mem-
bers with him. In 1831, William Vaughan took charge of the
remnant of the church, and ministered to it one year. Since
that period it has had a large number of pastors, among whom
may be named Robert Elrod, Thomas Waggoner (who was
raised up to the ministry among its members), James Spillman,
Gilbert Mason, Fergus German, J. R. Barbee, A. W. Mullins,
George Varden, N. C. Pettit, and Robert E. Kirtley. In 1872,
the church took the name of Falmouth, and, in 1880, numbered
163 members. The widely known P. S. G. Watson was licensed
to preach by this church.

Alexander Monroe is supposed to have been pastor of
Forks of Licking church, about 30 years. He emigrated,
probably from Virginia, to Kentucky, as early as 1789, at which
date he united, by letter, with Bryants church in Fayette
county. The following year he was encouraged to exercise his

Otter Creek Church. 321

gift, and, in August, 1791, was licensed to preach. On the 17th
of August, 1793, he was ordained to the full work of the gospel
ministry, by Ambrose Dudley, John Price, and William
Edmund Waller. Tn 1795, he moved to the Forks of Licking
river, and^went into the constitution of Forks of Licking church.
To what other congregations he ministered, does not appear.
But he was one of the most prominent ministers in North Bend
Association, during its early history, having served that body as
moderator six years, and preached the introductory sermon be
fore it on several occasions.

Otter Creek church first appears on the minutes of Tates
Creek Association, in 1795, and was probably constituted dur-
ing that year. It was located on a small stream from which it
derived its name, in Madison county. In 1796, it numbered 80
members, and, for a number of years, was a prominent church
in Tates Creek Association. In 1829, it reached a membership
of 124; but it was so reduced by the Campbellite schism, the
following year, that it was shortly afterwards dissolved.

Of the five churches gathered in Kentucky, in 1795, Otter
Creek and Blue Ash were destroyed by the Campbellite schism,
while Cartwright's Creek, McConnel's Run, and Forks of Lick-
ing, still exist under the names of Lebanon, Stamping Ground
and Falmouth.

CHAPTER XX.

GOOD HOPE, DEEP CREEK AND OTHER CHURCHES GATHERED IN

1796.

At the beginning of the year 1796, the gloom was still
deepening over religious circles in the Ohio Valley. Religion
was now at a lower ebb in Kentucky than at the darkest period
of the Indian wars. During the preceding year, only eighteen
persons had been baptized within the bounds of Elkhorn Asso-
ciation, in which was embraced more than half the Baptists in
Kentucky. Elkhorn Association made an effort this year, to re-
establish union and correspondence with Tates Creek Associa-
tion, which was carried into successful and permanent operation
the following year. Tates Creek Association appointed two
preachers to visit the destitute brethren on [upper] Green river,
with their ministerial labors," and, in their circular, lament that
"Zion is still in a mournful state." South Kentucky Associa-
sion spitefully rejected an application for union and correspond-
ence with Tates Creek Association. Salem Association was in
a troublesome state of fomentation over the slavery question, on
account of which she lost two churches this year.

The little new association, Tates Creek, engaged in the only
work which exhibited any especial religious interest in the State,
— that of sending missionaries to look after the destitute breth-
ren in the new settlements, and gather them into churches, where
it was expedient.

The Kentucky Legislature had passed an act in 1795, by
which a preemption right to two hundred acres of land was se-
cured to each actual settler in the Green river country. This in-
duced a large influx of immigrants from the south-east to settle
in that region. Most of the early settlers along the southern
border of the State were from the Carolinas. A settlement by
people from these States was made on the waters of Drakes

[322]

Union Church. 323

creek, in what are now Allen and Warren counties, as early as
1795. Among these were a number of Baptists, and two or three
Baptist preachers. Here the first church in that part of Ken-
tucky lying south of Green river, was formed.

Union church was located near the West Fork of Drakes
creek, in Warren county. The preachers known to have settled
early in that region were John Hightower, Alexander Devin
and Joseph Logan. Some or all of these were probably the
instruments in gathering this church. It was constituted some-
time during the year 1796. Of what association it became a
member, it does not appear. Mero District in the northern
border of Tennessee and southern border of Kentucky, was most
convenient to it. That Association was constituted in 1796.
On account of internal discords, it was dissolved in 1803, and a
new association, called Cumberland, was formed of the same
churches, except four, which adhered to Elder Joseph Dorris,
who Avas the cause of all the confusion. In 1806, Cumberland
Association was, for the sake of convenience, divided into two
fraternities. The one lying to the northward, and having about
half of its churches in Kentucky, took the name of Red River
Association.

When Gasper River Association was formed in 1812,
Union church entered into its constitution. It remained in this
body till 1820, when it entered into the constitution of Drakes
Creek Association. In 1823, it numbered eighty-six members.
When there was a division of the Baptists in Kentucky, on the
subject of missions, Union church adhered to that part of the
Association which held to anti-mission sentiments. After this
it gradually diminished in number, till about the year 1855, when
it dissolved.

John Hightower was the first pastor of Union church.
He was an able and successful preacher, and a man of tireless
zeal in the cause of his Master. He and Alexander Devin and
Joseph Logan were instrumental in raising up most of the early
churches in that region.

Mr. Hightower was a native of South Carolina, and spent
the early years of his ministry in preaching among the Baptists
of that State. In the year 1795, he and a number of others
formed a settlement on the Middle Fork of Drakes creek,
in what is now Allen county. Here he spent the remainder of

324 History of Kentucky Baptists,

his days. As stated above, he and his fellow laborers gathered
Union church in 1796. In 1798, he gathered Sulphur Spring
church in Allen county, of which he became pastor. During
the Great Revival, which began two years after this, his great
zeal so carried him away that his feet were severely frost bit-
ten. From this circumstance he was unable to walk for about
a year. But as soon as he was able to sit in a chair, he made
appointments for preaching at his house, and continued preach-
ing with much fervor, sitting in his chair, till he was able to
walk again. He was badly crippled in his feet the remainder of
his life, but continued to preach with zeal and faithfulness, till
the Lord took him to himself, about the year 1823.

Mr. Hightower was regarded a strong doctrinal preacher for
his day. He held some loose notions about keeping the Sab-
bath that did much harm. He did not wholly discard the obli-
gation to keep the day holy, but he held it very lightly, and
broke the Sabbath himself for very trivial causes. The effect of
his teaching was such, that many, otherwise pious and devout
Christians, had no conscientious scruples about fishing, hunting
or attending to any pressing business, on Sunday. It appears
that most of the Baptists from South Carolina, at that period,
held similar views to those of Mr. Hightower. The effects on
the people were very pernicious, and even to the present day,
the results of this false teaching are manifest in some portions
of Southern Kentucky.

Alexander Devin was a co-laborer of Mr. Hightower in
building up the first churches in Allen and Warren counties.
He was also a strong doctrinal preacher, a man of fine talents,
and exerted a strong influence on society.

Mr. Devin was raised in South Carolina, where he spent
some years in preaching the gospel. He came to Kentucky,
and was one of the first settlers on the present territory of Allen
county. He labored with much usefulness, in Kentucky, some
ten years, and then moved to the Wabash country in Indiana
about 1805. Here, again he was a pioneer. He collected the
first churches of which Wabash Association was constituted.
This body was formed of five churches, in 1809. Alexander
Devin and the distinguished missionary to the Indians, Isaac Mc-
Coy, then a young man, were the only ministers in this frater-
nity, when it was formed. Mr. Devin was the moderator of the

Joseph Logan. 325

body, for some years. The following to one of his old co-la-
borers in Allen county, Kentucky, can hardly fail to interest the
reader:

"Dear Sir :

"These lines are to inform you that my family are in com-
mon health, through the kind favor of God. I wish these lines

to find you and yours in health also We have

troublesome times with the Indians. There have been about
fifteen white people killed by them within a few months. A
great many families have fled, and are fleeing to Kentucky for
safety. I have some thought of carrying my family away, if
times should continue so dangerous.

"There has been a considerable revival of religion in this
territory. Numbers, I trust, God has saved by the mighty'
power and influence of His grace.

" May the God of all grace protect and keep you and me,
with all saints, until we meet to part no more. Wife joins me
in love to you, etc., etc. Alexander Devin. "

* ' To Joseph Logan."

Mr. Devin was a member of the convention that formed
the first State Constitution for Indiana, in 18 16. He was, at that
time, of an advanced age, and, of course, has long since gone to
his reward.

Joseph Logan was another of the trio of " master builders,"
who laid the foundation for other men to build on, among the
cane-brakes of Southern Kentucky. He was intimately as-
sociated with Hightower and Devin, with either of whom he
could fitly labor. They were strong doctrinal preachers, and he
was a warm, impressive exhorter.

Joseph Logan was a native of Virginia. In young man-
hood, he moved to North Carolina, and married Annie Bias.
Here also he obtained hope in Christ, and was baptized. Not
long after he united with the church, he moved to South Caro-
lina, where he was put into the ministry, and was, for some
years, pastor of a church on Pedee river. The exact time of
his coming to Kentucky is not known, but he aided ingathering
Bethlehem, the second church formed in Allen county. This
large old church, located two miles north of Scottsville, the
county seat of Allen, was constituted by John Hightower, Alex-
ander Devin, and Joseph Logan, January 31, 1801, and Mr.

326 History of Kentucky Baptists.

Logan was immediately chosen its pastor. The church was
constituted of eight members — four males and as many females.
It increased to ']6 members the first year, and has continued to
be a strong, influential church to the present time.

Mr. Logan assisted in gathering several other churches in
Allen county, among which were Trammels Fork and Middle
Fork. Few men of his day exercised a more powerful influence
over a congregation than did he. The "jerks" and "falling
exercise," were common under his preaching. " I remember,"
said an aged citizen, " to have been present at a meeting on De-
feated Branch. Hightower preached a long sermon, Logan fol-
lowed him with an exhortation of twenty minutes, during which
about twenty persons fell as dead men."

When the faithful old servant of the Cross became too feeble
to stand, he would sit on a chair, or table, and preach Christ to
the people, with much love and tenderness. He died of a can-
cer on his breast, in October, 1812. Of his descendants, younger
Logan is an acceptable preacher among the Antimissionary
Baptists in Warren county.

Zachariah Morris was raised up to the ministry, either
in Union or Sulphur Spring, as there was no other church in
that region of country, at the time he was brought into the
ministry. He was born in a new settlement on Big Sandy river,
in Virginia, January i, 1773. He moved to Warren county,
Kentucky, while a lad. When he grew up, he was married to
Sarah, daughter of Dennis Durham, a Presbyterian preacher, in
1796. He was a gay, pleasure-loving young man, was regarded
an excellent "fiddler," and was fond of dancing and other
frivolous amusements. But about the time of the great revival,
at the beginning of the century, the spirit of the Lord stopped
him in his mad career, and brought him to the feet of Jesus.
Here he found peace and great joy. He was baptized by John
Hightower, and soon began to proclaim publicly what the Lord
had done for him, and exhort sinners to repent and come to the
Savior. He was soon set apart to the ministry. In his early
ministry, he was very zealous in warning and exhorting sinners
to repent, and the Lord crowned his labors with abundant suc-
cess. In 1808, Middle Fork church was raised up in Allen
county. He was in its constitution, and, in 181 1, became its
pastor. He served in this capacity twenty-two years. In 1843,

Zachariah Morris. 327

:he church spUt on the subject of missions. Mr. Morris procured
I letter, and joined Lick Fork, an Anti-missionary church, in
:he same county. Of this church he became the pastor. He
A^as also pastor of several other churches in the same region, at
iifferent periods. He had, in his earlier ministry, traveled and
areached with much success. But after he became an Anti-
Tiissionary, and adopted what was popularly known as Anti-
lomianism, his usefulness was measurably destroyed. His new
;heory was at variance, both with his feelings, and his best gifts,
ind, sometimes, when he Avarmed in his preaching, he would
disregard it, and exhort the unconverted to repent and believe
the gospel. He accounted for this inconsistency by saying :
" It is true that I wear an iron jacket, but when I get warmed
jp the buttons melt off. " He continued to preach to a good
Did age. The last time he preached, he said in his discourse ;
"This is the last time I shall ever preach." He rode home, and
'ell from his horse at the stile. He was carried to his bed, and
;oon became speechless. He died June 20, 1849.

Mr. Morris' preaching gift was very moderate, but he was
I fair exhorter, and his social powers were excellent. He was
simple and affectionate in his manners, and he kept his garments
unspotted from the world. His third marriage was an incon-
jenial one, and this marred his peace in his old age.

Richard Owings was pastor of Union church some years.
He was born in Bourbon county, Kentucky, about 1787, whence
tie came with his parents to Simpson county, in his childhood,
[n early life, he united with New Salem church in Simpson
:ounty. Here he was raised up to the ministry, and became
pastor of the church of which he was a member, and of Union
:hurch, about the same time. He filled these positions several
years, with acceptance to the churches, when he moved to Mis-
souri. There he continued to labor until 1858, 'when, coming
on a visit to his friends, he died, in his native state.

Mr. Owings was a very moderate preacher, but was re-
garded as a man of sincere piety. In early life, he married
Minnie, daughter of Jonathan Holcomb of Simpson county. He
raised eight sons and four daughters. Of the former, Benjamin
and Jonathan became Baptist preachers in Audrain county,
Missouri

Stone Lick church is located in Mason county. It was

I

323 History of Kentucky Baptists.

gathered by William Wood, the first preacher that settled in
the northern part of the state, by whom also it was constituted,
March i, 1796. It united with Elkhorn Associatiou the same
year. It reported 20 members. The following year 42 were
baptized into its fellowship, increasing its membership to 70. In
1799, it united in the constitution of Bracken Association.
With this body it remained a number of years, and then united
with Licking Association of Particular Baptists. In 1838, it
reported to that body 19 members. Like most, if not all, the
churches in that fraternity, it continued to dwindle away, till, in
1876, it reported only 9 members.

Of its early pastors, except William Wood, a sketch of
whose life has been given, no information is at hand.

Beech Creek church is located in the southeastern part
of Shelby county. There is a tradition, which seems reliable,
that this church was gathered by the famous Lewis Craig, by
whom, with others, it was constituted, in 1796, of the follow-
ing persons : Samuel Ayers, Samuel Tinsley, Warren and Su-
sannah Cash, and one other. The following year, it united*
with Salem Association, of which it remained a member till
Long Run was formed, in 1803, when it entered into the con-
stitution of that fraternity. John Penny was the first pastor ;
but finding a preaching gift among themselves, in the person of
Warren Cash, they soon called him into the ministry, and, in
1799, he was ordained their pastor. A revival soon commenced
under his ministry, and a large number was baptized. In 1803,
the church numbered 151 members, and was the largest in
Long Run Association. In 18 17, it took a letter from Long
Run, and united in the constitution of Franklin Association.
At this period it numbered about 130 members. It continued
prosperous, in Franklin Association, till 1834, when it reported
40 baptisms and a total membership of 138. In 1836 it went
into the constitution of Middle District Association, where it
remained some years, and then joined Mt. Pleasant Associa-
tion of Anti-missionary Baptists, and, of course, has since been
withering away. At present, it numbers about 45 members.

Warren Cash was the second pastor of Beech Creek

■•■•In Clack's History of Salem Association it is improperly printed
Buck Creek.

Warren Cash. 329

church, and, so far as is now known, was, with his wife, the
first fruits to God of the wilderness of Kentucky. There is a
tradition that seven persons were baptized by Benjamin Lynn,
in NoHn river, in what is now LaRue county, in 1782. But
of this, there is no sufficient evidence. On the contrary, after
much painstaking investigation, the tradition seems highly
improbable. Mr. Cash and his wife were converted to God,
on Clear creek, in Woodford county, in the latter part of
the winter, or early spring, of 1785, Mrs. Cash being con.
verted first. They were baptized by John Taylor, and be-
came members of Clear Creek church, some weeks after their
conversion.

Warren Cash was born in Virginia, April 4, 1760. He
grew up wholly illiterate. When the war broke out between
England and her American colonies, young Cash entered the
Colonial army, and served as a private soldier, four years.
At the restoration of peace, he returned home, and, in No-
vember, 1783, was married to Susannah, daughter of William
Baskett, a respectable Baptist preacher of Fluvana county, Va.
In the fall of 1784, he moved to Kentucky. He stopped dur-
ing the winter in Grubb's Fort, in Madison county, but as soon
as the weather was sufficiently open, toward spring, he moved to
Woodford county, and settled on the present site of Mortons-
ville. Soon after his removal to this place, he and his wife were
brought into Clear Creek church, as related above. At the
time he was converted, he was twenty-five years old, and was
so illiterate that he did not even know the alphabet. However,
he had a strong mind, possessed true courage, and was exceed-
ingly anxious to read the word of God. His wife was a fair
scholar and a very superior woman. She at once became his
teacher, and found him a good pupil. In a short time he was
able to read the Bible, and ultimately became very familiar with
its sacred pages. " A few years after [his baptism]," says
John Taylor, ' ' he moved to a new settlement, in Shelby coun-
ty. There he began to hold meetings, and Beech Creek church
was soon raised up." After exercising in public, several years,
he was ordained to the ministry, by William Hickman and
John Penny, in 1799, and immediately took charge of Beech
Creek church. Early in the year 1801, a revival commenced
in the church, and not less than 70 were baptized.
22

330 History of Kentucky Baptists.

In the spring of 1802, Mr. Cash moved to Nelson county,
and united with Simpsons Creek church. "Here he became
a great traveHng preacher." He visited the settlements south
and west, from where he lived, till March 1806, when he moved
to Hardin county. Here Bethel church was raised up, and he
became its pastor. He baptized four of his children, with many
others, at one time, while he was pastor of Bethel. This
church became so large, that it was thought expedient to di-
vide its membership. Accordingly, on the 17th of March, 1824,
Gilead church in the same county, was constituted. Mr. Cash
was in the constitution, and became pastor of the new church.
He continued to swerve this church, till 1840, when it split on
the subject of missions. Mr. Cash adhered to the anti-mis-
sionary party, and continued to serve it as pastor, till his
death, which occurred September 15, 1850.

Mr. Cash was a plain, sound, practical preacher, of me-
dium ability. Besides the churches already named, he wasj
pastor of Union in Hardin, and Otter Creek, in Mead county.
In the former, Benjamin and Enos Keith, and in the latter,
John Rush, were raised up to the ministry, under Mr. Cash's
pastoral care. Of his sons, Jeremiah Cash became a respect-
able preacher among the Anti-missionary Baptists, in Gibson
county, Indiana. He died while on a visit to LaRue county,
Ky., in the Spring of 1850.

Moses Scott was many years pastor of Beech Creek church.
He was probably the immediate successor of Warren Cash.
He was a preacher of small talent. He finally fell into dis-
repute and was deposed from the ministry.

John Holland was the most distinguished of Beech Creek
church's pastors, except John Penny. His father, Joel, and
his mother were pious Baptists. They were natives of Virginia,
and early settlers in Shelby county, Ky.

John Holland was born in Shelby county, Ky., about 1797,
and received a fair English education. He united with Salem
church, at an early age, and was probably baptized by John
Rice.' About 18 14, he accompanied He'nson Hobbs on a mis-
sionary tour to Missouri Territory, whither he was sent byj
Long Run Association. On his return, young Holland was li-
censed to preach, about 1815, and, three years afterwards, wasj
ordained to the work of the ministry. He was called to the!

Good Hope CJnirch. 331

care of Salem church, to which he ministered until his death.
He was also pastor of Beech Creek, Bethel, Little Mount, and
Kings churches. He published, in pamphlet form, a sermon
on a "Call to the Ministry," which exhibits decided ability.
He was a man of delicate constitution, and died of disease of the
lungs, a little past middle life — perhaps, in 1844.

Good Hope church was at first located on a tributary of
Pittmans creek, called Muldraugh's Mill Creek, in what is now
Taylor county. In May, 1796, Tates Creek Association sent
Peter Woods and Isaac Newland "to visit the destitute brethren
on Green river with their ministerial labor." The object, no
doubt, was to constitute these brethren a church, "if they were
ripe for constitution." During this year, according to a history
of the church, published in the minutes of Lynn Association, in
1876, Good Hope church was constituted of some ten or twelve
members. "It was constituted a United Baptist church, and has
remained such to the present time." This is incontestible evi-
dence that it was constituted by ministers connected with Tates
Creek Association, since that was at that time, and for several
years afterwards, the only association of United Baptists west of
the Cumberland mountains. Two years after this, a new church,
represented by Edward Turner, and described as "the church
on Pitman," was received into Tates Creek Association. All
the known circumstances indicate that this was the church now
called Good Hope. It was probably gathered by that active
pioneer, who first represented it in the Association. After Mr.
Turner, David Elkin was pastor of this church, and he was
succeeded, in 181 1, by John Chandler. At this date, it num-
bered twenty-nine members. The growth of the church was
so slow, that as late as 1834 Horatio Chandler, its pastor, wrote
of it: "She has been struggling for existence for a number of
years." It, however, exhibited the elements of progress, in
that it had a Sunday-school — a thing too rare among the Baptists
of that period — and approved the Baptist State Convention, with
desire that the constitution of the convention should be
.mended. Since that period, it has enjoyed much prosperity,
.nd was, in 1879, the largest church in Lynn Association. At
:hat date, it embraced two hundred and fifty members. This
hurch most probably entered into the constitution of Green
iver Association, in 1800, under its original title of the church

332 History of Kentucky Baptists.

on Pittman.* At least it was a member of that body, in i802.
In the division of Green river, in 1804, it fell in Russells Creek
Associacion. It entered into the constitution of Lynn Associa-
tion, in 1856.

Edward Turner was certainly a member of the church on
Pittman [now Good Hope] as early as 1798, and was probably
in the constitution of that body. He was quite an active preach-
er among- the pioneers in the Green river country. His father,
John Turner was among the early settlers of Madison county,
Ky., and his brother John, was at one time captured by Indians,
but escaped from them, after a brief captivity.

Edward Turner was born in North Carolina about the year,
1768. He came with his parents to Kentucky, in his childhood.
He was probably raised up to the ministry at Good Hope.
About 181 1, he moved to Warren county, and united with Provi-
dence church. He served this church as pastor, about five years
from the time he united with it, and then moved to Howard
county, Missouri. He finally moved to Platte county, in that
State, where he died about 1843. His son, Thomas Turner,
became a Baptist preacher in Missouri, and is said to have been
an active, useful minister. He only lived about twelve years after
he commenced preaching.

David Thurman was raised up to the ministry, and began,
to preach in Good Hope church. Among the Baptist preachers,
raised up in Kentucky during the early part of the present cen-
tury, this eminent servant of Christ had few superiors either in
ability or usefulness.

His parents were both Baptists in Virginia, where they were
born and raised. The father, Richard Thurman, moved to Ken-
tucky about the close of the Revolutionary War, and settled
in Woodford county. He afterward moved to Washington coun-
ty, where he died in 1802.

David Thurman was born in Woodford county, Kentucky,
August 12, 1792. At the age often years, he was left an orphan
and went to live with an elder brother, who put him to keeping
bar in a tavern. Presently, seeing the degradation to which
men were reduced by intoxication, he resolved never to drink

*Pittmans Creek church, now known as the Campbellsville church, ac-
cording to Horatio Chandler, was not constituted till May 21, 1803. The au-
thor has been unable to clear up the matter, satisfactorily.

David Thiirman. 333

splritous liquors. To this resolution he adhered through every
temptation. But as to every other popular vice, he gave full
scope to his inclination. He was said to be a shrewd and suc-
cessful gambler at the age of seventeen. Meanwhile, he had
acquired the elements of a fair English education. He was a
youth of great energy, and was fond of books. He pursued his
studies with the same enthusiasm that characterized him when
horse racing and playing cards.

But his wild career was suddenly cut short, in his nine-
teenth year, by the preventing grace of God. He was over-
whelmingly convicted of sin, and after abrief but agonizing struggle
he found great peace and joy, in trusting in Jesus. He was bap-
tized by David Elkin into the fellowship of Good Hope church.
Soon after his baptism, he began to exhort his former compan-
ions in sin to repent and believe the gospel. Meanwhile, he
studied theology under Nathan Hall, a distinguished Presbyte-
rian preacher. In 18 14 he was ordained to the ministry, prob-
ably by David Elkin and John Chandler. The same year he
was ordained, he was married to Jemima B., daughter of Rob-
ert Scott, of Washington county. This noble woman was to him
a helpmeet, indeed. "After they had gotten a little start in the
world," said one of her sons, "she managed the temporal affairs
of the family with such skill and industry that father was en-
abled to give his whole time to study and preaching. For many
years, I never knew my mother to go to bed before midnight,
except on Sunday night, unless she was too sick to attend to bus-
iness. On Saturday night she would have some of the children
watch the clock that she might not be at work after midnight,
and thereby break the Sabbath."

Mr. Thurman was a close student, and became an able the-
ologian. Soon after his ordination, he was called to the care of
Stewards Creek and Hardins Creek churches in Washington
county. At Hardins Creek, several valuable ministers were
raised up under his labors, the most noted of whom was Smith
Thomas.

In the spring of 18 18, he moved to what is now LaRue
county, and gave his membership to Nolin church, of which
the venerable Alexander McDugal was pastor. Of this church
Mr. Thurman at once became the virtual pastor, and, on the
death of the aged incumbent, was formally called to that posi-

334 History of Kentucky Baptists.

tion. He also accepted the care of Mill Creek in Nelson county
and Rhudes Creek, in Hardin county. He probably supplied
some other church.

His removal to the territory of Salem Association marked
a new era in the history of that ancient fraternity. Unlike most
of the Baptist preachers of his time, he gave himself wholly to
the ministry of the Word. He did not limit his ministry to the
stated meetings of his pastoral charges, but labored to cultivate
every part of the territory of these churches ; preaching in
school houses, private residences, and in the woods, v/herever
he could make opportunity. Such labors were soon followed
by a glorious revival at Nolin. The influence spread to the
neighboring churches, and several hundreds of people were
baptized. During the sixteen years that he labored within the
bounds of Salem Association, many precious revivals occurred
in that region.

In 1828, after a season of coldness in the churches, which
had continued many months, this earnest man of God became
greatly afflicted on account of the spiritual dirth that pervaded
the churches of Salem Association. He did not, however,
diminish his labors, but strove to increase them. He was labor-
ing from house to house, night and day, when the Divine
presence began to be manifest among the people on Barren Run,
a branch of Nolin river, and within the bounds of Nolin church.
A few persons were converted and baptized. The revival spread
rapidly, and soon a large number were baptized at Nolin
church. Among these were John Duncan, who was for many
years a valuable preacher, and Robert L. Thurman, who has
been a most energetic and efficient agent for Missions, in Ken-
tucky, more than thirty years. From Nolin, the revival spread
to South Fork of Nolin, Severns Valley, and Three Forks of
Bacon Creek. About 300 persons were baptized into the fel-
lowship of these churches. During this revival, Mr. Thurman
was assisted by William M. Brown, then an active young
preacher.

Mr. Graves, in his biography of A. W. LaRue, relates the
following anecdote : At Nolin church, on one Saturday, Mr.
Thurman appeared very despondent. There had been a long
dearth, and the pastor's heart was discouraged. He told the
church that his labors had not been blessed ; it probably was

David TJmrniaii. 335

not the will of the Lord that he should labor among them, and
advised them to procure another pastor. He sat down, and a
profound and painful silence ensued. Among the members
present was the aged widow of John LaRue, alter whomLaRue
county was named. She was one of those noble Priscillas with
whom God occasionally blesses his churches. She had sat in a
leaning attitude, listening to every word the pastor said, until he
sat down. After a few moments of profound silence, she
straightened herself up, and pointing one finger directly at the
minister, said, in a strong emphatic tone: " BrotJier Tlmrman^
ril tell you zvhat the matter Is — Stop preacJimg JoJiii Calvin and
James Aiminiiis, and preach Jesiis Christ. " After a few moments,
Mr. Thurman arose, with the tears streaming down his cheeks,
and repeated the text : " /^or I determined not to knozv anything'
among yon save Jesus Chiist, and him erucified." The sermon
that followed was one of thrilling power and eloquence. A re-
revival commenced, during which 100 persons were added to
Nolin church. The revival influence spread papidly over the
surrounding country, and there were over 1,000 conversions
within the bounds of Salem Association.

This was perhaps the last great work God wrought by this
faithful servant. He had labored about sixteen years in this
association, with wonderful success, and no man in it ever en-
joyed a larger share of confidence and affection than did he.
The following extract from the diary of Elder John Duncan,
for 1834, will show something of the estimation in which this
godly man was held: " August 24th. No life expected for Bro.
Thurman, That night, I dreamed that Bro, Thurman was dead,
and that I helped to lay him out. While laying him out, he
came to life, and talked to me. I then awoke and slept no
more that night,

"August 25th. Early in the morning, I started to Bro.
Thurman's, fearing every minute that I would meet some one
who would tell me he was dead. When I got in sight of the
house, Mr. Farris told me he was dead. Ann Judson's ex-
pression, when she arrived at the Isle of France, and heard ot
the death of her friend, Harriet Newel, came into my mind:
* Oh death; thou destroyer of human felicity. ' I went to the
house and saw many weeping. Old Sister Lucas met me at
the gate, and told me that Davy was gone home."

336 History of Kentucky Baptists.

Thus, after lingering some weeks with typhoid fever,
passed away from earth this faithful servant of Christ, on the
25th of August 1834, in the 43d year of his age.

In person, Mr. Thurman was low, heavy built, and rather
corpulent, with a fair complexion, blue eyes and light hair.

In doctrine, he was an Ultra Calvinist, but was a strong
advocate of home and foreign missions. He was a strong,
chaste speaker, and his sermons exhibited the fruits of a richly
endowed and well disciplined mind. He was Moderator of Sa-
lem Association from 1830, till his death.

David Elkin appears to have been one of the early pas-
tors of Good Hope church, in which he was probably raised
up to the ministry. He was a man of extraordinary natural in-
tellect, but was uncultivated, being barely able to read. He
was extremely poor, as to this world's goods ; and what was
worse, he was very indolent and slovenly in his dress. Yet it
pleased the Lord to use him to good account, especially in the
early days of his ministry. He labored with a good degree of
success, among the churches of Russel's Creek Association, and
preached the introductory sermon before that body, in 18 14.
Not far from 1820, he united with the Separate Baptists of No-
lynn Association, and preached among them some twenty-five
or thirty years. His reputation was somewhat sullied in his
latter years, perhaps from too free a use of strong drink.

John Chandler was a number of years pastor of Good
Hope church. He was a member of that church at a very ear-
ly period, if he did not enter into its constitution. Though
far advanced in life, he appears to have been set apart to the
ministry, in this church, subsequent to 1802, at which time he
was clerk of Green River Association, and was not a preacher.
He was, at that time, 46 years old, and evidently a man of
much prominence in the association. He was clerk of Russel's
Creek Association, from its organization, in 1804, till 1808,
when (in 1809,) he was chosen Moderator of that body, one
year. From 18 10, he served it as clerk ten consecutive years.
He probably began to preach, about 1810, and was ordained
pastor of Good Hope church,, in 181 1. In 1816, he was a
member of Stewart's Creek in Washington county, but con-
tinued to serve Good Hope church as pastor, till 1826, when
he resigned on account of old age, he being about 71 years old.

Wzl/is Peck. 337

He lived at least eight years after this, and continued to
preach, as he had strength and opportunity. He is still re-
membered with much respect and affection, by the aged.

Horatio Chandler was the son John Chandler, and suc-
ceeded his father in the pastoral care of Good Hope church.
He was a fair English scholar, was endowed with a good intel-
lect, and wielded a ready pen, but possessed a very moderate
speaking talent, and did not succeed very well, as a preacher.
He maintained a good moral character, and was an enterprising
business man, in his private affairs, in the secular affairs of his
denomination, and in the business department of Christian
work. He was thought to have his heart too much set on
money-making, for a preacher. He succeeded his father as
clerk of Russells Creek Association, and served in that capacity
1 8 years. .He did not live to be old.

Willis Peck was among the ablest and best pastors
Good Hope church ever had. During a long ministry, in sev-
eral different sections of the state, he was a valuable minister of
Jesus Christ. His father, Benjamin Peck, was an early, but
a weak Baptist preacher. He was probably raised up to the
ministry in Brush Creek in Mercer county, and lived most of
his ministerial life in the neighborhood of Perryville, Boyle
county, and preached at that village, and at other places in the
surrounding country. He was regarded a good singer, and
possessed a fair gift for exhortation. Two of his sons, George
B. and Willis, were good preachers.

Willis Peck was born in what is now Boyle county, Ky. ,
January, i8ii. He received a common English education, pro-
fessed conversion in early life, and was baptized by Joel Gor-
don. He was ordained, in early manhood, to the ministry, af-
ter which he went to Todd county, and spent some time, evan-
gelizing. Returning to Central Kentucky, he took the care of
Mt. Salem church in Lincoln county. Here he married Eliza
Jones. They had one son, and the young mother died. After
the death of his wife, Mr. Peck accepted the pastoral care of
the churches at Danville, and New Providence, in Boyle
county.

In 1853, he married Elizabeth, daughter of George Philips,
of Lebanon. He continued to preach at New Providence, seven
or eight years. He also preached at Sugar Grove church in

338 History of Kentucky Baptists.

Garrard county. In i860, he moved to Woodford county,
where he took charge of Clover Bottom church, and also of
Unity church in Mercer county. To these he preached about
four years. In 1864, he moved to Taylor county, and took
charge of the churches at Campbellsville and Pleasant Hill. At
the time of his death, he was preaching at Salem, Pleasant
Hill, Brush Creek and Good Hope. He preached his last ser-
mon at Pleasant Hill, and was much exhausted, before he fin-
ished his discourse. He anticipated his departure, and directed
that, of his small property, ;^50 should be given to missions —
;^iO of that to the Rome Chapel. He then told his wife to tell his
brethren that he died at his post. His last words were: "I
am almost over the river." He passed to his reward, July 25,
1872.

Mr. Peck was plain, strong, practical preacher, firm in
principle, prompt in decision, and energetic in action. He was
three years clerk of South District Association, while living in
its bounds, and was Moderator of Russell's Creek Association,
for several years before his death.

Deep Creek church is located in the south-western part
of Mercer county, and belongs to South District Associa-
tion. It was probably gathered by James Keel, who became
its first pastor. It was constituted in 1796, and the same year,
applied for admission into South Kentucky Association, on the
records of which it is described as "the Church on Chaplin." On
account of some objection to its faith, constitution, or dis-
tinguishing appellation, it was not recieved into full fellowship.
The objectionable features were probably removed by the next
year, and the church remained a member of the old South Ken-
tucky fraternity, until the peaceable division of that body in
1 801, when it fell into its present associational connection. Ten
years after its constitution, it numbered 44 members, and the
next year, was reduced to 35. In 18 12, it enjoyed a revival, ■
which increased its membership to 75. The following year,
Joel Gordon was called to its pastoral care, and served it about
25 years, during which it enjoyed prosperity. B. F. Keeling
succeeded Mr. Gordon, and after his death, David Bruner be-
came its pastor. It has to the present time continued prosper-
ous. In 1879, it numbered 223 members, and was the largest
church in South District Association, except Forks of Dix river.

Benjaviin Foivlev Keeling. 339

James Keel, who has been accredited as the founder, un-
ier God, of Deep Creek church, was a native of Virginia, and
vas raised up to the ministry, in that state. In 1780, he moved to
East Tennessee, where he aided in raising up the first churches in
:hat region. He assisted in organizing Holston Association,
Nx'Ca which South Kentucky Association corresponded. Mr.
Keel was the preacher in Cherokee Creek church, Washington
:ounty, Tennessee, as late as 1790. Between this period and
1796, he moved to Kentucky, and settled in Mercer county.
Here he is accredited with raising up Deep Creek church, as re-
lated above. He continued to serve this church probably till as
late as 18 12, although he had become a member of Salt
River church, as early as 1806, and possibly went into its
constitution in 1798. He must have been quite an old man in
1812, after which his name appears on no accessible record.

Benjamin Fowler Keeling, succeeded Joel Gordon, as pas-
tor of Deep Creek church. He was a preacher of fine abilities,
and was very popular. He was one of the leading ministers of
Baptist Association before which he preached the introductory
sermon, on four occasions, and of which he was moderator six
years.

He was born of very poor, but pious and respectable Bap-
tist parents, in Washington county, Kentucky, 1808. His father,
John Keeling, was a native of Washington county, and, al-
though in very lowly circumstances, was respected as a man of
piety. He Qccasionally engaged in public exhortation. His son
was brought up to labor on a rented farm, during " crop time."
The remainder of the year, he " hired out, " to work by the
day, or month, to aid in the support of his father's family. He,
however, possessed a sprightly mind, and managed to learn to
read and write. In his youth, he professed conversion, and was
baptized into Rockbridge church, by Elijah Summars, who had
raised up this church, in the northern part of Washington
county.

Young Keeling soon began to pray and exhort in public,
and the church licensed him to preach. His efforts were quite
acceptable, and he gave indications of usefulness. But on being
appointed constable, he gave himself to secular pursuits. He
soon became mvoived in a difficulty, about some business trifle,
and was exclude^ ^rom the church. Being a very popular young

340 History of Kentucky Baptists.

man, a considerable party of the church adhered to him. This
party set up a claim to being a church, and Mr. Keeling was in-
duced to accept an irregular ordination, and become its pastor.
Of this imprudent step, however, he soon repented, and was re-
stored to the fellowship of Rockbridge church. He now re-
turned to the work of a licensed preacher.

About this time he was married to Rebecca, daughter of
John Gordon, and niece of that eminently godly minister of
Christ, Joel Gordon. She was a Baptist, and a devoted christian
woman, and made him a good wife. The fruits of this marriage
were seven sons and three daughters, most of whom, like the
children of Job, have given themselves to feasting, rather than
to godliness.

In 1840, Mr. Keeling was ordained to the pastoral care of
Salem church (into the recent constitution of which he had en-
tered), by John Dean, Joel Gordon, David Bruner, and Reuben
Searcy. He was soon afterwards called to the care of Deep
Creek, Glens Creek, and Rockbridge churches. He was also
supply for several other churches, at different periods.

After laboring several years, in this field, with a good de-
gree of success, he moved to Illinois, where he remained one
year. But being dissatisfied with the country, he returned to
his old field of labor in Kentucky.

Soon after returning from Illinois, he was elected justice of
the peace. But finding this office incompatible with his minis-
terial duties, he resigned the magistracy, at the expiration of
two years, and now gave himself more earnestly and consistantly
to the work of the ministry. He was a good business man, a
little inclined to wordly ambition, in his youth, and not indif-
ferent about money-making. He was a good economist, and
easily acquired property ; was very popular with the world, as
well as the church, and the way to local fame was open before
him. He had a hard struggle with the world. But finally the
grace of God overcame. His fine gifts were at last consecrated
to his holy calling. His success, both in building up the
churches, and in leading sinners to Christ, was abundant. He
rose rapidly in the estimation of his brethren, and, in a short
time, was the most popular preacher in his assooiation. " Who-
soever honoreth me," said the blessed Savior, '• him will my
Father honor." But Mr. Keeling did not long enjoy his honor,

David Bruner. 341

among the brethren, or pursue his course of usefulness. His
work on earth was soon done. He died of typhoid fever, July

27, 1854-

In docrine, Mr. Keeling was moderately calvinistic, but
urged all men to repent and believe the gospel. His address
was tender and pathetic, and he often wept profusely, while
dwelling on the love of God, or the sufferings of Christ. He
addressed the hearts of the people with great power. His con-
gregations were often bathed in tears, and the Lord added many
seals to his ministry.

David Bruner was the fourth pastor of Deep Creek church, in
which capacity he served twenty-two years. Mr. Bruner, it is
believed, was of German extraction, and was born in Jessamine
county, Kentucky, 18 10. He was early left an orphan. His
mother died when he was only six years old. On her death bed
she called him to her side, and, placing her hand on his head,
said : ' ' My son! be a good boy and meet me in heaven." Young
as he was, the impression made by his mother's dying words was
never effaced.

When about eight years old, he was brought to Mercer
county by Michael Horn, who raised him up with his family, till
he was eighteen years old. In his 21st year, he professed re-
ligion and was baptized by Joel Gordon. He soon felt impressd
with a sense of duty to preach the glad tidings of salvation to lost
sinners. He was wholly illiterate, but his heart was stirred with
a great desire to know the will of God. With the help of his
wife he was soon able to read the Bible. This holy book he
studied with great zeal and diligence. Meanwhile, he began to
hold meetings at school houses and the private residences of the
people. He was doubtless very awkward and ignorant. But the
deep feeling he manifested and his great earnestness in trying to
lead sinners to the Savior, brought the people together to hear
him. He possessed good natural gifts, and his improvement in
speaking was so satisfactory to the church that his ordination
was called for. Accordingly, in 1842, he was set apart to the
sacred office of the ministry, by Strother Cook, Willis Peck and
Joel Gordon. He was soon called to the care of Deep Creek
church, and then to that of others. He has lived and labored
in the same locality during his whole ministry, and perhaps no
man in the State has been better adapted to his field of labor.

342 History of Kentucky Baptists.

He has served as pastor, at different periods, twenty churches.
He has aided in constituting eight churches, most of which he
has gathered by his own labors, and has baptized about two
thousand people. He is now (1885) in his 75th year, and is
still laboring in the cause of his beloved Master.

Mr. Bruner is regarded only a moderate preacher. He is
a good exhorter and sings well. Yet no one of his gifts seems
extraordinary. His greatness which his works unmistakably de-
clare, consists in his industry, diligence and faithfulness to the
Master in whom he trusts, and by whose blessing he pre-
vails.

The distinguished John L. Waller, is reported to have said,
(in substance) after hearing David Bruner preach: 'T would give
anything I could command to be able to preach like that man."
It is related that the great and godly William Vaughan, while
preaching on the subject of God's accomplishing great ends
by feeble instruments, turned to David Bruner, who was sitting
behind him on the stand, and said (substantially): "See what
this raw Dutchman can do when upheld by the power of
God."

Mt. Nebo church, originally called Dreaming Creek, and
popularly known as Woods' Meetinghouse, first appears on the
minutes of Tates Creek Association, in 1796. It was located
in Madison county, about three miles from Richmond. This
church appears to have been a daughter of Otter Creek, and
was probably gathered by Christopher Harris and Peter Woods
and by them constituted the same year it was received into
the Association; at which time it numbered ninety members.
From its constitution, it was a prominent and influential mem-
ber of Tates Creek Association. Peter Woods and Christopher
Harris, who were in its constitution, were both active and use-
ful preachers. In 1829, it numbered 116 members. But the
next year, it was torn in factions, and a large proportion of its
membership was carried away by the Campbellite schism. In
1832, it contained only sixty-three members. After this, it
gradually withered away till it dissolved.

Peter Woods was of Scotch-Irish extraction, and came early
from Virginia to Madison county, Kentucky. Here he united
with Otter Creek church, in which he was ordained to the min-
istry in 1795, by David Thompson and Andrew Tribble. The

Petef Woods. 343

following year, he entered into the constitution of Mt. Nebo
church, of which he appears to have been the pastor for about
thirteen years. He soon rose to prominence among the min-
isters of Tates Creek Association, of which he was moderator,
from 1805 till 1809. Not long after the latter date, he moved
to the Boones Lick country in Missouri. Here he labored with
other Kentucky preachers, in building up the churches of which
Mount Pleasant Association was formed. One of these churches
was Mt. Nebo, and was doubtless gathered by the first pastor
of Mt. Nebo church in Kentucky. Mr. Woods was moderator
of Concord Association, a daughter of Old Mt. Pleasant, as late
as 1824 — perhaps a year or two later, when, it is supposed, the
good Master called him up higher.

The work of the Kentucky Baptists during the year 1796,
appears very small. Yet it was by no means unimportant. Six
churches were planted. Some of them were in the midst of
wide fields of destitution. Two of them are still large and
flourishing churches, and even those whose original stocks have
perished, have left many flourishing scions to bless the broad
lands, on which they grow, with the generous fruits of faith,
hope and love.

CHAPTER XXL

GOSHEN, LICK CREEK, HARRODS CREEK, LONG RUN, HAZLE CREEKT,
AND VINEY FORK CHURCHES.

The year 1797 was one of peace and quiet among the
churches of Kentucky. The httle want of confidence in the
orthodoxy of Tates Creek Association of United Baptists, on
the part of Elkhorn Association, was removed this year, and a
fraternal correspondence has been kept up between the two
bodies to the present day. Salem Association was in full accord
with Elkhorn and Tates Creek Associations. South Kentucky
Association with her eighteen churches and 1,300 members,
stood off from the others like the Samaritans from the Jews.
And as no overture for union was made to her this year, she
had no opportunity to vent her ill humor.

Very little business engaged the attention of the Associa-
tions. Elkhorn condemned parades at funerals, decided that it
was proper for a minister of Christ to preach the gospel where
the people assembled to inter the dead, but denied that preach-
ing at a funeral was necessary to the decent burial of the dead.
She appointed a committee to meet with some brethren in Ma-
son county, to consider the propriety of organizing a new As-
sociation, dismissed Columbia church to go into an association
about to be formed in Ohio, advised the churches to be on their
guard against the imposition of one Robert Smith, who had been
excluded from his church, and was preaching around over the
country, and appointed a committee of her ablest preachers to
guard against clerical impostors. Salem Association warned the
churches against encouraging Reuben Smith, till he should put
his letter into some church.

There was a manifest increase of spiritual interest among
the churches. The hearts of the earnest ministers and pious
church members rejoiced at the prospect of an approaching

[344]

Goshen C/mrck. 345

revival. The indications were indeed slight; but "a cloud as
1 man's hand," rising on a brazen sky after so long a drought,
ifforded the eager watchmen grounds of hope. Only a few of
:he churches shared in the ingathering of the year; but some of
:hese had a large blessing. Limestone church received by bap-
tism seventy-seven, Mays Lick, forty-three, and Bracken, 157.
rhese churches were all in Mason county. Several other
:hurches received smaller numbers. There werejust seventy
:hurches with an aggregate membership of about 4,436, repre-
>ented in the four associations, which then existed in the State,
rhe aggregate number of baptisms was probably something near
ive hundred. This was much the largest ingathering the
;hurches had enjoyed since the revival of 1789. There was also
m increased activity in planting new churches, to which the at-
;ention of the reader must now be directed.

Goshen church is located in Clark county, some ten miles
lortheast from Winchester. It was probably gathered by William
Payne, at whose house it was constituted by him, Ambrose
Dudley and Donald Holmes, Jan. 14, 1797. William Payne
Dreached to it about two years, when the distinguished David
Barrow became its pastor. He continued in the pastoral care,
ill about 1802, when he resigned on account of his anti-slavery
lentiments. In 1804, at which time it numbered seventy-one
nembers, it took a letter from Elkhorn Association, and joined
SForth District. From 1816 to 1855, good old Thomas Boone
)reached to this church. For many years it was a flourishing
)ody but about 1840, it allied itself with the Anti-missionary
Baptists, after which it withered, but is still a respectable church.

William Payne appears to have been a preacher of very

noderate ability, among the pioneers of Central Kentucky. He

lettled near Lexington, and was a licensed preacher in Town

l^ork church, as early as 1790. He was associated with Am-

)rose Dudley in raising up some of the early churches, as far

vestward as Henry county. In 1797, he went into the consti-

ution of Goshen church,' and became its pastor for a short time.

.n 1802, he moved to Washington in Mason county, and was for

lometime a preacher in the church at that village. In 18 10, he

vent into Licking Association of Particular Baptists, among

vhom he remained as late as 1821, after which his name disap-

jeared from the records.
23

346 History of Kentucky Baptists.

Edward Kindred was an Englishman, who was in the
Bush settlement in Clark county, at an early period. He was
baptized into the fellowship of old Providence church, in 1790.
The following year he was chosen deacon of that body. He was
afterward put into the ministry, and in 1804 was called to preach
at Goshen church. He was regarded a good man, with very
moderate gifts. He labored in the ministry many years, in
Clark county, and died childless.

Ravens Creek church united with Elkhorn Associa-
tion, in 1797. It embraced, at that time, sixteen members. In
1 80 1, it received 104 by baptism, increasing its membership to
127. But was gradually reduced in numbers, till in 1808, ithad
thirty-eight members. In 18 10 it entered into the constitution
of Licking Association. It contained about the same number
of members, in 1848, when it was dropped from that Associa-
tion, for being in disorder. The "disorder" probably consisted
in that refractory church engaging in some of the benevolent
enterprises of the day.

Bethel church, formerly called Tick Creek,* is located on
a small stream from which it derived its original name, about
five miles east of Shelbyville. It was probably gathered by
Joshua Morris, or James Dupuy, and was constituted in 1797.
It first united with Elkhorn Association, to which it reported a
membership of sixteen, the same year it was constituted. In
1799, it took a letter from Elkhorn, and joined Salem Associa-
tion, at which time it numbered twenty-four members. In the
division of the latter fraternity, in 1803, it fell into Long Run
Association, at which time it numbered 107 members. Five
years afterward, when George Waller took the pastoral care of
it, the number of its members had been reduced to forty-five.
Mr. Waller preached to the church twenty-three years, when, in
1832, he accepted an appointment to ride as missionary in the
State of Kentucky, one year, under the direction of the Ken-
tucky Baptist Convention, which had just been organized. At
this time the church numbered 186 members. At Mr. Waller's
solicitation, John Holland was invited to serve the church dur-
ing Mr. Waller's absence. When his year expired, and Mr.
Waller returned from the missionary field to resume his pastoral

* Both in Manley's Annals of Elkhorn Association, and Clacks History
of Salem Association, the name is improperly printed "Lick Creek."

Stark Dupuy. 347

charges, it was ascertained that a strong anti-missionary element
had been developed in the church. It was also made to appear
that Mr. Holland, although a portion of the year under the em-
ployment of the same missionary board that employed Mr. Wal-
ler, the church not knowing it, had encouraged the anti-mis-
sionary spirit. This led to unpleasant feelings between the
preachers, which required several years for adjustment. In 1835
the church attained to a membership of 259. But the two ele-
ments— missionary and anti-missionary — were irreconcilable.
The church divided. The anti-missionary party was in the ma-
jority, and kept the house, the name and the records. The
missionary party is the present prosperous church at Clay Vil-
lage, which belongs to Shelby county Association, and in 1879,
numbered 140 members. Old Bethel church united with Lick-
ing Association, and though next to the largest in that body, in
1876, it numbered only forty-three members.

Stark Dupuy was, in its early day, raised up to the min-
istry in Bethel church. And, although he has been briefly
spoken of elsewhere, a few words may be added here. His
father, James Dupuy, was among the early Baptist preachers in
Powhatan county, Va., where his son Stark was born. He was
an early emigrant to Kentucky. After spending some years in
Woodford county, he moved to Shelby, and settled on Tick
creek. Here Stark Dupuy received, at least, a good English
education for that day. He early entered the ministry, and was
"aboy " of extraordinary sprightliness. He was a young man
of fine energy and public spirit. In 18 12, he commenced the
publication of The Kentucky Missionary and Theologian,
he being the sole editor. It was a quarterly magazine, four
numbers of which made a volume of 244 pages. The first num-
ber was printed by the public printer, at Frankfort, in May, and
the volume was completed in the following February. At the
latter date, its publication was suspended, as the editor stated,
till the War should close. Mr. Dupuy, who was doubtless the
first Baptist editor of a religious periodical, west of the Alle-
gheny Mountains, did not resume the publication of his journal ;
for soon after its suspension"^ Silas M. Noel commenced, in 1813,
the publication of TJie Gospel Herald, that more than filled the
3lace of its predecessor.

Mr. Dupuy was a man of delicate constitution. He moved

343 History of Kentucky Baptists.

early to Tennessee in search of a mild climate. Here he aided
in raising up the first churches in that region, and forming them
into old Forked Deer Association, of which he was the first
moderator. After his lungs became so much diseased as to
prevent his preaching, he compiled a hymn book, known as
Dupuy's Hymns, which was, for many years, among the most
popular works of the kind in the Mississippi Valley. He died
in the prime of life, with that fatal malady, popularly known as
consumption of the lungs.

Harrods Creek church is, by several years, the oldest fra-
ternity of the kind on the northern border of the State, below
Old Bullittsburg, in Boone county. It takes its name from the
principal watei course in Oldham county, and is located six
miles from the Ohio river, and about the same distance from
LaGrange, the county seat of Oldham. '■

It is probable that the first settlement, formed in Oldham
county, was made near the present location of Harrod's Creek
church, about 1788. Among the settlers, were the Shirleys,
Glores, Wilhoits, Yeagers, and a young Baptist exhorter of the
name of William Kellar. Most, or all of these families, were
Germans, and a number of Baptists were among them. Mr. Kel-
lar made regular appointments, and preached to the people, at
his own house, for a number of years. In 1797, he procured
ministerial aid, and the Baptists in the settlement were consti-
tuted the Regular Baptist church on Harrods creek. Mr. Kellar
was immediately chosen pastor, and continued to occupy that
position till his death, in 18 17.

Harrods Creek church was received into Salem Associa-
tion the same year it was constituted, and remained in that con-
nection six years. In 1803, it went into the constitution of
Long Run Association. It numbered, at that time, 151 mem-
bers. At the death of Mr. Kellar, it contained 279 members-
Benjamin Allen succeeded Mr. Kellar in the pastoral office, and
preached to the church, till 183 1, when it numbered 209 mem-
bers. Mr. Allen has now become a zealous follower of Camp"
bell, and, being exceedingly popular, carried about seven-
eighths of the church into the heresy of Campbellism. The
Baptists separated themselves from the Campbellites, and
called the distinguished George Waller to minister to them. In
two years they had increased to 40 members, and, in 1855,

William Kellar. 349

when it had united with Sulphur Fork Association, it numbered
only Gj members. Its growth has been very slow, but it has
been distinguished for its steadfastness in the faith, promptness
in discipline, and the warm spirituality of its membership. In
1879, ^^ reported ninety members.

William Kellar was the first pastor of Harrods Creek
church. He was the son of Abram Kellar, a pious German, and
was born in Shenandoah county, Va., about the year 1768. Al-
though his father was a man in prosperous circumstances, the
condition of the new country was such that his large family of
children grew up with but little education. William was the
youngest of eight children. His mother died soon after his
birth, and he was left fatherless before he was grown. He was
a wild, wicked youth. Just before the father's death, he called
William to his bedside, presented him a large Bible, and said to
him : " My son, this is your portion." The youth received it
from the dying father with a feeling of anger, mentally saying:
" Is this all you mean to give me. " However, the good old
man willed him the valuable farm on which he lived. He con-
tinued to live in vice and folly, till sometime after the death of
his father, when he was alarmed under the preaching of James
Ireland, who suffered so bitterly in Culpeper Jail " for preach-
ing the gospel contrary to law." However, young Kellar soon
shook off his c6nvictions, married the daughter of Colonel John
Netherton, and moved to East Tennessee. Here his convic-
tions were soon renewed, under the preaching of John Mulky,
by whom he and his young wife were shortly afterwards bap-
tized. Soon after this, he removed to Kentucky, and, after re-
maining a short time near Lexington, settled on Harrods creek,
where he spent the remainder of his life. In this new settlement,
there were about an equal number of Methodists and Baptists,
but no preacher of any kind ; for Mr. Kellar was not licensed to
preach for several years after this. The two sects, agreed to lay
aside their differences, so far as to worship together. They held
night meetings, for prayer, at the different houses in the settle-
ment. After awhile, Mr. Kellar began to exhort at the prayer-
meeting, and was soon acklowedged the leader among them.
Having no opportunity of becoming a church, in legal form,
about eleven Baptists gave their church letters to Mr. Kellar,
agreeing to watch over each other as brethren, and chose him as

350 History of Kentucky Baptists.

their leader and teacher. In this way they progressed, till 1797,
when they were regularly constituted a church. Mr. Kellar was
continued as their preacher, and in due time was ordained to the
ministry. Soon after his ordination, he began to baptize, and,
among others, baptized several of his old Methodist friends.
This led to a debate with the Circuit rider, who was after-
wards Bishop McAndrew.

Soon after Harrod's Creek church was constituted, and
before his ordination, Mr. Kellar heard of a new settlement,
ten or twelve miles east of him. To this he made his way on
foot, through the unbroken forest. Here he found four Bap-
tists. He continued to visit this settlement till, in 1800, a
church was constituted, which is still known as Eighteen-
Mile church. To this organization, he ministered seventeen
years. For a number of years, he walked to his appoint-
ments, always carrying his gun and knife. His descendants
:-.till tell about his killing a very large bear, while on his way
•:o preach at Eighteen-Mile, one Sunday morning. •

Two years after Eighteen-Mile church was constituted, he
gathered another church, four or five miles south of the former,
which was called Lick Branch (now LaGrange). To this he
ministered fifteen years. Meanwhile, he had accepted a call to
Beargrass church, which had been constituted in 1784. Mr.
Kellar ministered to these four churches monthly, without pay, .
traveled and preached much among the destitute, and raised
nine children, of whom eight were daughters. " And yet,"
says his biographer, Abram Kellar, " I know of no man whose
property has increased more rapidly than his."

When the War of 1 8 12 broke out, Mr. Kellar, who hadj
served in some of the wars with the Southern Indians, like Da-^
vid, left his flocks in the wilderness, and went to see how his
brethren did in the Northwestern army. He was captain of k
mounted riflemen, in the campaign against the Indians, in lU-l
inois. Wlien the campaign closed, he returned to his pastoralj
charges, and continued his labors, with much success, till his
last illness*. The illness was supposed to have resulted from the
bite of a bear. Having shot the animal, and supposing it to be
dead, he went up with his knife to " stick it," when it seizec
him by the calf of his leg, mangling it fearfully. The woun(
never healed. His illness continued about three weeks. The

William Kellar. 351

night before his death, he asked his wife if the family were to-
gether; being answered in the affirmative, he seemed to resume
all his strength of reason and voice ; he commenced praying for
his family ; then for the church, and the preachers, and finally
for all mankind. He thus continued to pray till he was ex-
hausted. Next day, November 6, 18 17, he breathed his last.

Few men have been better fitted for pioneer preachers
than was William Kellar. He possessed great physical strength
and courage, and unflagging industry. And it added much to
his popularity, that he was a skillful hunter, "a boss me-
chanic"— cabinetmaker, — and "the best hand in the settle-
ment, at a log-rolling, or house-raising. " He was of a cheer-
ful temperament, and extremely easy and charming in conver-
sation. " His doctrine was built on sovereign grace," and he
was eminently practical in applying it. He was so industrious
and wise in the management of his business affairs, that, with-
out entering into speculation, he supported his family well,
without any compensation Tor preaching. His energy and in-
dustry in preaching the gospel was not inferior to that directed
to the support of his family. He would walk ten miles through
a pathless forest, with a rifle on his shoulder, preach to the
people, and return home again the same day.

Of him, John Taylor says : " Everything that is calculated
to recommend a man to his fellow-men was summed up in Mr.
Kellar. Generosity, good will and liberality, as well as justice
and truth, were predominant in him. Resignation to God or-
namented him as a Christian. He was once asked what was a
man's best evidence, that he was a Christian. His answer was,
to have no will of his own. Some years passed, his house,
then lately finished, was burnt down, with all his principal fur-
niture in it. Being from home at the time, though hearing of
it before he returned, he found his companion and little children
in a poor, sorrowful, naked hut. The first words he said to
her, with great cheerfulness, were : ' Well wife, do you feel
like Job?'

" As to preaching talents, he was not above mediocrity.
He had a good understanding of the scriptures and a readiness
of communicating his ideas, with a peculiar method of dealing
with the heart, and a most winning address. His pathos was
often such that every tender feeling of the heart was in heaven-

352 History of Kentucky Baptists.

ly emotion, so that his hearers would weep aloud, or loudly
shout the praises of their God. His voice was naturally loud
and melodious. But his singing oft-times seemed to do more
than all the rest. Above that of all other men his singing
seemed to come from above. At times, after preaching, he
would leave the stage and strike up some heavenly song, his
own eyes filled with tears of sympathy for his fellow-men ; and
while he sang, ranged through the assembly and reached out
his hand to all who came in his way, the flax that was only
smoking before, would burst into a flame, and hundreds or
thousands would be weeping or rejoicing at once.

" Among men, there never was a more safe or more agree-
able friend than William Kellar. Nor do I know of any man
or preacher whose death could have made a greater chasm in
the Baptist Society in Kentucky. Of the value of this man, a
tenth part has not been told." He was moderator of Long
Kun Association, three years, and was filling that position at
the time of his death. He also preached the introductory ser-
mon before that body four times. His only son, Abram Kel-
lar, was a Baptist preacher in Illinois."

Benjamin Allen was the second pastor of Harrods Creek
church. He was a native of Virginia, and was born April
28, 1776. He came with his father to Kentucky, in 1785. At
the age of twelve years, he was apprenticed to Elder William
Kellar for the purpose of learning the trade of a carpenter and
cabinet-maker. He remained with Mr. Kellar six years. During
this time he learned to read and write. While serving his ap-
prenticeship, he professed conversion, and was baptized by Mr.
Kellar into the fellowship of Harrods Creek church. Shortly
after his baptism, he began to exercise in prayer and exhorta-
tion. He was active and zealous, became a good, easy, fluent
speaker, and ultimately one of the most pleasing and popular
preachers in his region of the state. He Avas orthodox accord-
ing to the Baptist standard, preached experimental religion with
great warmth and zeal, and carried the hearts of the people with
him as effettually as did Absalom. He became pastor of Flat
Rock and Floyds Fork churches in Jefferson county, Dover in
Shelby, and many were added to the churches through his min-
istry. John Taylor compared him to Barnabas and added,
that, like Barnabas he had been carried away by dissimulation.

Bcnjaniui Allen. 353

When Alexander Campbell began to propagate his doc-
trine in Kentucky, Mr. Allen speedily received it, and by preach-
ing it guardedly, carried a large majority of Flat Rock and
Harrods Creek churches with him. The former was entirely
destroyed as a Baptist church. A few members that held to
Baptist principles, organized what is now Pleasant Grove church
in Jefferson county. The history of Harrods Creek has been
given above. After the final separation between the Baptists
and Campbellites, Mr. Allen continued to preach among the lat-
ter, till his death, which occurred April 6, 1838.

The immediate occasion of the split of the churches in Long
Run Association, was the rejection of two churches which made
application for membership in that body. Their names were
Pond Creek and Goose Creek, the former in Oldham, and the
latter in Jefferson. These churches had been gathered by Mr.
Allen and constituted after the manner of the Separate Baptist
churches, without any written creed. Mr. Allen boasted that
he was the first man in Kentucky that constituted a church which
from its origin, discarded all creeds and confessions of faith.
This, however, was an empty boast, since there were, at that
time, two associations in the State embracing more than forty
churches, and a number of them among the oldest in the State
— not one of which had ever had a written creed or confession.
Benjamin Allen was a man of great zeal and activity, and exert-
ed a strong influence. He brought many people into the Bap-
tist churches, but he took many more out. The Campbellites
owe him more, and the Baptists less than any other man that has
labored in the bounds of Tong Run Association.

A. M. Ragsdale was pastor of Harrods Creek church a
few years. He was born in Shelby county, Kentucky, August
20, 1 8 10. He united with the church at Ballardsville in Oldham
county, in 1839. Here he was licensed to preach, in 1842, and
ordained, in October, 1844. He labored principally in Trimble
county, where he gathered Middle Creek church, which was
constituted of twenty members, October 20, i848, and Poplar
Ridge, which was constituted in 1858. To these, Harrods Creek,
Covington and perhaps some others, he ministered as pastor
with a good degree of success. He died of typhoid fever, in
his 5 2d year.

Mr. Ragsdale was a good, sound practical preacher, and

354 History of Kentucky Baptists.

was much devoted to his holy calhng. Heliad a stern appear-
ance, and seldom made a favorable impression on strangers, yet-
few men were more beloved where he was well acquainted. He
spent most of his ministerial life in the rough, hilly country along
the Ohio river, in Trimble and Oldham counties, where his
labors were much blessed from first to last.

James Kinsolving was pastor of Harrcds Creek and La
Grange churches, a short time about 1844. He proved to be a
man of a turbulent spirit. He soon became involved in difficul-
ties with several members of his charge, and was compelled to
resign. He was an elderly man at that time. He moved some
where in the region of Madisonville, and died.

William Edmund Waller, Jr., became pastor of Harrods
Creek church, in 1869. He was a son of A. D. Waller, grand-
son of the distinguished George Waller, and a great grandson
of the noted old pioneer preacher, William Edmund Waller. In
intellectual gifts, he was not surpassed by any of these ancestors.
His voice and delivery were both defective. But the matter
of his theoretical discourses was clear, strong and logical. He
was an effective, practical preacher, and an excellent disciplina-
rian. It is doubted whether there was an nbler preacher or bet-
ter pastor of his age, than he in the State, at the time of his
death.

W. E. Waller was born in Shelby county, Kentucky, Nov-|
ember 17, 1845. While he was a child his parents moved tO'
Louisville, where he received a fair English education, in the;
city schools. After his parents moved back to Shelby county^
he labored on a farm till the breaking out of the war betweer
the States, in 1861, when he became connected with the South-
ern Army. At one time he was arrested and condemned by
Federal court-martial to be shot as a spy. But some influential
friends interfered, and procured a pardon for him. His health
was so much impaired by exposure in the army, that henevei;
recovered. At the close of the war he engaged in school teachi
ing, for which he showed good capacity. In 1866, he professed
conversion, joined Long Run church in Jefferson county, and
was baptized by Walter E.- Powers. A few days after his bap-
tism, he commenced exercising in public prayer, and in less than
two months, he was licensed to preach in December, 1866. In.
July, 1868, he was ordained to the work of the ministry. He

William Edward Waller, Jr. 355

spent about three years from the time he was hcensed, in the
work of a missionary, in Jefferson, BuUitt, Shelby and FrankHn
'counties, during which his labors were blessed to the conversion
of many souls. He preached statedly to Fisherville and Cedar
Creek churches, in Jefferson county, a short time. In 1869, he
was chosen pastor of Harrods Creek, and afterwards, of Jeffer-
sontown church. Between these, he divided his time, during
the few remaining years of his brief life. He died of diabetis,
at Jeffersontown, whither he had gone 10 fill his regular ap-
pointment, November 10, 1878. His physician had warned him
many months before that his disease was incurable, and must,
ere long, terminate fatally. But he was faithful to the end.

Mr. Waller was a close student, and had not only made
himself familiar with the best works on theology, but had made
considerable attainments in the Greek and Latin languages.
With the Bible, he was remarkably familiar. His most marked
characteristics were those of meekness, humility and self-depre-
ciation. Few men were ever more beloved by those who knew
him. "I am satisfied," says W. E. Power, "that he had a
stronger hold on the affection of his people than any [other] man
I ever knew." He was several years clerk of Long Run As-
sociation.

Long Run church is located on the eastern border of Jeffer-
son county, about 18 miles from Louisville, and near a small
tributary, of Floyds Fork, from which tributary it derives its
name. According to the best authorities, it was constituted in
1797. At this date, it united with Salem Association, of which
it remained a member, till 1803, when it entered into the con-
stitution of Long Run Association. At this time it numbered
57 members. Who gathered it will probably not be known.
The tradition that it was gathered by W. E. Waller is not prob-
able, as he lived, at that time, in Fayette county. Joshua
Morris, William Taylor, and Reuben Smith, lived nearest to its
locality, at that time, and John Penny was much nearer than
Waller. It is probable, but by no means certain, that John
Penny was the first pastor. In 1802, South Long Run church
was constituted partly of members from Long Run. In 1804,
at a log-rolling in the neighborhood, the question as to whether
or not a man would be justifiable in telling a falsehood, under
any circumstances, was sprung. This illustration was proposed ;

356 History of Kentucky Baptists.

"Suppose a man has five children. The Indians come and kill
four of them, the fifth one being hidden near by. The savages
then ask the father if he has another child. Would he be jus-
tifiable in telling them that he had not ?" The dispute grew warm.
Some members of the church engaged in it. It finally got into
Long Run church, and split it. The " lying party " moved
three or four miles west, and were constituted " Flat Rock
church" of seven members, the first Monday in March, 1805.
In 18 1 2, Long Run sent out the third colony to form Dover
church. This left the parent body only 62 members. From
this time till 1821, her membership v/as reduced till she num-
bered only 45. That year, 24 were added by baptism. In 1827,
the church enjoyed a revival, during which 162 were added to
her membership by baptism. This gave her a total membership
of 272.

This year Long Run church sent out her fourth colony,
which joined with others in the constitution of Floyds Fork
(now Fisherville) church. About 1833, John Dale was chosen
pastor of Long Run, and served in that capacity nine years, dur-
ing which he baptized 200, into its fellowship. Of these, he
baptized loi during a revival, in the fall of 1839. From 1842,
till 1 861, the church changed pastors seven times, and, of
course, did not prosper. The expufsion of an old member, about
1859, ^o'' keeping a disorderly grog-shop, caused much confu-
sion in the church for two or three years.

In 1 86 1, S. H. Ford, who was pastor of the church at
that time, went South, on account of the War, and W. E.
Powers, one of its own members, who had lately been brought
into the ministry, supplied the pulpit until 1862, when he was
regularly called to the pastoral care of the church, a position he
still occupies (1885). When Mr. Powers began to preach to the
church, it numbered 213 members, but was soon afterwards re-
duced by a dismission of the colored members. Again, how-
ever, it greatly prospered, so that, in 1872, it numbered 230
members. It now sent out another colony to form Pewee
Valley church, which was constituted, in 1873. In 1880, Long
Run church numbered 183 members.

Joseph Collins was born in Culpeper county, Va. , about
1765. In early life he professed conversion, and was baptized
by the eccentric Joseph Craig. About 1785, he was married to

Joseph Collins, 357

Delilah Morse, and, in 1786, moved in company with Elijah
Craig and others, to Kentucky. This company of emigrants
traveled across the mountains in mid winter, journeying several
hundred miles along this route without passing a single settle-
ment. They had to " camp out " every night, sometimes in
deep snow, and at other times in a cold, drenching rain. They
were always surrounded by blood-thirsty savages and ferocious
wild beasts. The sufferings, especially of the women and child-
ren, were very great. Towards the opening of spring, they
reached the settlement, on Elkhorn. Here they met with many
brethren with whom they were acquainted.

After stopping a few years near Lexington, Mr. Collins
moved to the western border of Shelby county, and settled on
the waters of Long Run. He probably united with Brashears
Creek church, near tbe present site of Shelbyville. In 1797, he
went into the constitution of Long Run church, near his resi-
dence. Here he was brought into the ministry, in the year
1802. Three years after this, he was called to the care of Long
Run church. He was pastor, afterwards, for short periods, of
two or three neighboring churches. In 18 12, he was called to
preach at Burks Branch, one year, in the absence of George
Waller, the pastor. He died after a brief illness, in the fall of
1826.

Mr. Collins possessed but moderate ability and small attain-
ments, but he was a man of piety and zeal, and exercised a
good influence over the settlers. The Lord blessed his labors,
to his own glory and the good of the people. He left a numer-
ous and respectable posterity, many of whom have been, and
still are, members of Old Long Run, and the neighboring
churches.

Joel Hulsy succeeded Joseph Collins as pastor of Long
Run church. He was raised by very poor parents, near Little
Mount church, in Spencer county. At an early age he professed
the religion of Jesus. He went to Elk Creek church, and related
his Christian experience. The brethren gave him the hand of
Christian fellowship, but would not receive him into that church
because he lived nearer to Little Mount. In April, 18 16, he
united with Elk Creek by letter, and was at once licensed to
preach. On the 19th of October, of the same year, he was or-
dained to the ministry, by George Waller and William Stout.

358 History of Kentucky Baptists.

The following year, having been called to the careof Long Run
and Dover churches, he took a letter and joined the latter. Af-
ter preaching to these churches some years, he was called to
New Castle in Henry county. He was also called to East Fork
church in the same county. He probably preached to some
other cnurches.

Not far from 1835, he moved to Illinois, where he engaged
in merchandising. He soon failed in business, and it was
thought his mind became somewhat disordered before his
death.

In the early part of his minstry, Joel Hulsy was regarded
one of the leading ministers of his association. He was success-
ful in leading the unconverted to the Savior, in an eminent de-
gree. But it was said that his wife was a worldly, ambitious
woman, and could not be satisfied to live within his limited in-
come. This drove him to speculation, and destroyed his in-
fluence as a minister.

John Hume Sturgeon succeeded Joel Hulsy as pastor Oi
Long Run church. He was born in Jefferson county, Ken-
tucky, October, 1790. His parents were Presbyterians, aVid
brought up their son in the faith of their church, having him
christened in infancy, and taught to repeat the Catechism,
and observe the form of religion, as he grew up. Although these '
parents were orderly in their conduct, they afterwards acknow-
ledged that they had never been born again. They sought and
obtained the saving grace of God, and were baptized into the
fellowship of Long Run church. Thojuas StuTgeoJi, the father,
was remarkable for his piety and zeal, even in his old age. A
short time before his death, he went to Long Run meeting. At
the close of the services, he called all his children and grand-
children around him, and exhorted them to meet him in Heaven.
He then knelt down and prayed for them. Rising from his
knees, he bade farewell, one by one, and then went home. A
few days afterwards, he was called to his treasures in Heaven.

John H. Sturgeon professed religion and was baptized into
the fellowship of Long Run church, about the i6th year of his
age. He soon began topray in public, and, afterward to exhort
sinners to repent and seek the Lord. He was licensed to preach
about 1812. It was some years after this before he was or-
dained, by Joel Hulsy and others. He was probably pastor of

John Dale. 359

no church but Long Run, while he was in Kentucky. His gifts
were quite meager. But his hfe was one of eminent purity,
and devoted piety. In 1833, he moved to Pike county, Mis-
souri, where he died in about a year.

John Dale was the successor of J. H. Sturgeon, in the
pastoral office at Long Run. He was born in Woodford county,
Kentucky, November 6, 1789. He was the subject of very
early religious impressions, and professed conversion at twelve
years of age. He was baptized into the fellowship of Hillsboro'
church, in Woodford county, by Edmund Waller, in 1801.

He was married to Lienor, daughter of John Vaughan, Oct-
ober 31, 1809. This union was blessed with three sons and five
daug-hters, all of whom were raised to the estate of manhood and
womanhood, but they all except William preceded him to the
grave.

About the year 18 18, he moved to Shelby county, and set-
tled on Long Run, where he united with South Long Run church.
He was an active, zealous church member, and often exhorted
among the people. The church here soon discovered a gift,
which had been too long overlooked at Hillsboro'.

He was licensed to preach about the year 1823, and some
two years afterward, was ordained by Joel Hulsy and Zacheus
Carpenter. He was immediately called to the pastoral care of
Long Run church. He moved his membership to Long Run,
where it remained till a church was formed at Simpsonville. He
then became a member, and the pastor, of that fraternity. He
was also pastor of Dover and Pleasant Grove churches. At all
these, he was abundantly successful. At Long Run, in fifteen
years, he baptized 305; at Simpsonville, in nine years, he bap-
tized 297. He also baptized large numbers at Dover and Pleasant
Grove.

In 1849, his health which had been failing several years be-
came so feeble that he was compelled to desist from active labor.
He continued to preach occasionally, when his health would per-
mit. He died from the effects of a tumor on his neck, March
29, 1862.

Among the many faithful ministers of the Cross that have
labored to build up the cause of truth within the bounds of Long
Run Association, none have been more suscessful than John
Dale. During a period of twenty years, he labored with

360 History of Kentucky Baptists.

tireless zeal, and was, during that period, the most popular min-
ister in his association. As an expositor of the scriptures, he
was below mediocrity. His principal gift was that of exhorta-
tion, and in this he has seldom, or never been surpassed, in Ken-
tucky. He always drew large congregations, and never failed to
rivet attention. Weeping and rejoicing commingled in every
congregation he preached to. His exhortations consisted mainly
in quotations from the scriptures, so forcibly applied that the
effect was electrical. Although not a scholar, a profound
thinker, nor a logician, he was eminently a great man. But
above all, he maintained a spotless Christian character, an un-
abating zeal for the salvation of sinners, and a constant, living
piety.

John Dulaney was pastor of Long Run church a short time.
He lived within the bounds of Sulphur Fork Association, and
was in the ministry about twelve years. He possessed small
preaching gifts, was unstable in his habits and purposes, and
was not very profitable in the ministry. He died at his home
in Bedford, in the 38th year of his age, about 1865.

Walter Ellis Powers has held a longer pastoral term at
Long Run, than any of his predecessors. He began to supply
the pulpit of that church in October, 1861, was regularly in-
duc-ted into the pastoral office, in July, 1862, and has served in
that capacity without interruption to the present time (1885).

W. E. Powers was born in Oldham county, Kentucky,
June 26, 1824. He received a fair English education, with some
knowledge of the Latin language. He professed conversion at
a very early age, and was baptized into the fellowship of Dover
church in Shelby county, by the now venerable E. G. Berry.
Perhaps in his 21st year, he was married to Mary Jane Hurst-
man, who has made him a most excellent wife. This marriage
was blessed with six sons and five daughters, all of whom, except
the eldest and the third sons, are living. Eight of them have
been baptized into the fellowship of Long Run church. The
other three^are small children.

Soon after his marriage, Mr. Powers, who had been "a
trader in produce down the Mississippi river," several years,
entered into mercantile business, at Boston in Jefferson county.
After a few years, he returned to his farm in Shelby county,
where he still resides. In 1858, he became aroused to a more

Walter Ellis Powers. 361

lively sense of his religious duty, and in a feeling talk to his
brethren, told the church at Long Run to which he had moved
his membership, that he would try to discharge any duty they
saw fit to lay upon him. In November of that year, he was
licensed to preach. His great zeal and activity in the cause of
the Master soon attracted favorable attention. On the 3d of
November, 1859, he was ordained to the full work of the min-
istry. The following year he was appointed missionary of Long
Run Association. His labors in this field were crowned with
extraordinary success. He visited most of the destitute points
in his field, held meetings with the weak churches, encouraged
the young preachers to active labor, and gathered two new
churches. The same year he was called to the pastoral care of
Beechland and Knob Creek — the two churches he had gathered
— and the church at Jeffersontown. About 1863, he resigned
the care of Knob Creek, in Bullitt county, and took charge of
Mt. Washington church in the same county. Some nine or ten
years after this, he resigned the care of Jeffersontown and Mt.
Washington churches to give an additional Sunday to Beechland,
and take charge of Sligo church, in Henry county. Since that
time he has made no change in his pastoral relations,* except
that he is at present supplying Fisherville church with monthly
preaching. Besides his very successful labors as a pastor, he
has held a great many protracted meetings, and it is supposed
that not less than 2,000 people have joined the churches under
his ministry. He is at present moderator of Long Run As-
sociation.

Hazle Creek church, located a few miles from Greenville
in Muhlenburg county, is the oldest now existing in the State,
west of the Louisville and Nashville railroad, except Severns
Valley in Elizabethtown. It was the second church constituted
in all that portion of Kentucky lying south of Green river. Un-
ion, in Warren county, long since dissolved, being the first.
The history of the settlement from which the church v/as gath-
ered is lost. There seems to have been a man of the name of
[[Walter?] Thomas, (father of the late Judge Walter Thomas of
Allen county), an emigrant from North Carolina, among the
first settlers. There was also a family of Downses among these

* Since the above was written lie has resigned the care of Beechland
and accejited that of Kings.
24

362 History of Kentucky Baptists.

pioneers. Among the members of Mr. Thomas' family was a
young Baptist preacher of the name of Benjamin Talbot, a
step-son of Mr. Thomas.

In 1797, Mr. Talbot gathered four Baptists, besides him-
self, from among the settlers, and the five were constituted
" ' the Regular Baptist church of Jesus Christ on the Hazle Fork
of Muddy river, December 3rd." It has since been known as
Hazle Creek church. The nearest church to it was at a dis-
tance of fifty miles. It seems to have grown very rapidly, un-
der the pastoral charge of Benjamin Talbot : For, in April,
1799, it established " an arm " at George Clark's on the west
side of Pond creek. This year it first sent messengers to Mero
District Association, a fraternity that had been formed in the
northern part of Tennessee, in 1796. It remained in this A.ssocia-
tion, till 1803. At that period, Mero District Association was dis-
solved, on account of the bad conduct of a notorious preacher of
the name oi Joseph Doiris. Dorris was a man of very considerable
talents, and was a member, and the pastor, of one of the churches
in this association. He was accused of grossly immoral con-
duct. His guilt could not be proved, but was almost unani-
mously believed. The association could neither get rid of
him nor fellowship him. In this dilemma they resorted to the
singular expedient of dissolving the association, and forming a
new one of the same churches, leaving out those which adhered
to Mr. Dorris. The new fraternity was called Cumberland.
Of this association, Hazle Creek became a member. Three
years after this (1806), the association became so large that it
divided into two. The northern part took the name of Red
River Association. Hazle Creek church either remained a
member of this body or went into Green River Association
where it remained till it entered into the constitution of Gasper
River Association, in 18 12. It still belongs to this body. In
1801, the notorious "Jo Dorris " found his way to Hazel Creek
church, and was excluded from [the pulpit of] it, December 5,
for preaching open communion. During this year, the pastor,
with others, was sent to the settlement on Trade Water in Hen-
derson county, to receive members into Hazle Creek church.
In 1804, the church had become large enough to begin to send
out colonies. Leroy Jackson was ordained to the ministry.
^'The arm " on the west side of Pond creek was constituted a

Benjamin Talbot. 363

church now called Unity. Eighteen members were dismissed
to form the church now called Midway. These churches were
constituted in 1805. In 1806, 18 members were dismissed to
form the church, at first called Long Creek, but since known
^s Cana. In 1808, a council was appointed to constitute Cy-
press church, and ordain Wilson Henderson for its pastor.

Hazle Creek church continued to prosper till 1834, when
its first pastor died. Since that date, it has changed pastors at
least seventeen times. It must have possessed great vitality to
maintain an existence under such treatment. In 1876, it num- '
bered 133 members.

Benjamin Talbot is supposed to have been a native of
North Carolina. He was born about 1760. At what time he
moved west is not known. He was among the early settlers
of what is now Muhlenburg county, Ky. So far as known, he
was the first preacher that settled in the lower Green river val-
ley. He raised up Hazle Creek church in 1797, and at once
became its pastor. He was a man of great energy and daunt-
less courage, and, from his little spiritual fort on Hazle creek,
sallied out in all directions, bearing the message of peace to
the settlers in a strange land. He planted many of the oldest
churches in the lower Green river valley, and ministered to
them until God raised up other preachers to take care of them.
There is a tradition that Mr. Talbot was in Kentucky during
the Indian wars. At one time he was shot through the thigh
by an Indian rifleman. It was only a flesh wound, and he soon
recovered, but carried the scar to his grave. In this encounter
with the savages, he was separated from his company, and re-
mained in the woods seven days without any food, except one
" Johnny cake," which he had in his haversack. It was dur-
ing this period of privation and danger, according to the tradi-
tion, that he was awakened to a sense of guilt before God.
But where, or by whom, he was baptized and brought into the
ministry, is unknown.

He continued to labor among the churches he had raised
up, till the fall of 1834, when the Lord called him to his final
reward, about the 74th year of his age. A handsome marble
slab marks his resting place, near where stood his last earthly
residence, in Butler county.

" Elder Talbot," writes Elder J. D. Craig, "was a man of

364 History of Kentucky Baptists.

great decision of character. His purposes once formed were
seldom changed. Heavy rains, hard winds and high waters
were seldom obstacles between him and his churches. He was
a man of rare talents. His gifts in exhortation and prayer were
seldom equaled. He was a man of great earnestness, zeal
and duration. He rarely delineated the sufferings of Christ
except in tears. He traveled and preached much, and received
very little compensation."

E. P. O'Bannon, a preacher of small ability, was one of
the pastors of Hazle Creek church. He was raised up to the
ministry in the lower Green river country, was a warm, zealous
exhorter, and a very earnest worker in the cause of his Mas-
ter. He labored seven years as a licensed preacher, and was
ordained in 1852. He was quite useful as a missionary, and
was a valuable worker in protracted meetings. The Lord was
pleased to add many seals to his ministry. He died of con-
sumption of the lungs, June 25, 1861, aged about fifty years.

ViNEY Fork church is located in the eastern part of Madi-
son county. It has, for more than four score years, been one of
the leading churches in Tates Creek Association, and has had
in its membership a number of the best citizens of Madison
county. It appears to have been gathered by that famous old
pioneer, Christopher Harris. It was constituted in 1797, and j
appears to have been first called " The United Baptist church of
Christ on Muddy creek." If this appearance be correct, it united
with Tates Creek Association the same year it was constituted,
at which time it reported an aggregate membership of 20. It
was represented in the Association, in 1799, under its present
name, and numbered 45 members. The next year it was re-;
duced to 34 ; but during the great revival, it received, in one
year, 221, so that, in October, 1801, it numbered 255 members,]
and was the largest church in the Association, except Tates
Creek. After this, its membership was reduced, from time tol
time, by dismissals to form new churches, till, in 1825, it re-j
ported only 75 members. Again, in 1827-8, a refreshing fror
the Lord brougbtitup to 167. ' But now came a day of dark-^
ness and confusion. The leaven of Campbellism, so indus-j
triously and skillfully propagated by John Smith, Josiah Col-
lins and others, had permeated all the churches in the Associa-
tion. The Campbellite schism culminated, in 1830, and lefti

Viney Fork ChiircJi. 365

Viney Fork only 46 members. It rallied again, however, and
enjoyed a gradual growth, till 1859, when it numbered 165.
Ten years after this, the results of the War had reduced it to
50 members, since which time it has increased its membership
to about 100.

Christopher Harris probably gathered Viney Fork church,
was in its constitution, and served it as pastor about sixteen
years. He probably came from Virginia to Madison county,
Kentucky, where he settled, about 1795. Here he united with
Dreaming Creek (afterwards Mount Nebo) church. In May,
1796, he was chosen moderator of Tates Creek Association, and
between this time and 18 14, filled that position ten years.
About 1 8 16, he moved to the Green river country, and united
with Mount Zion church, in Warren county. The next year,
he was chosen moderator of Gasper River Association, and con-
tinued to occupy that position, till 1820, when he, with his
church, entered into the constitution of Drakes Creek Associa-
tion. He was moderator of the latter fraternity five years. The
time and circumstances of his death are not known, but he was
probably called to his reward, about 1826.

Of the seven churches constituted in Kentucky, in 1797, at
least six are still in existence, and some of them are leading
members in their associations. Their builders have all long
since gone to their reward ; but, after 88 years have passed
away, their noble work still remains. How many hundreds
have borne tidings from these old churches, to Talbot, Morris,
Kellar, Payne, Dupuy and Harris, in their home above 1

CHAPTER XXII.

GREAT POLITICAL AGITATION MOUNT TABOR, BEAVER DAM, AND

OTHER CHURCHES GATHERED IN 1/98.

The year 1798 was an exceedingly unpropitious time for
the propagation of rehgious teaching, or the exercising of re-
hgious influence, among the people of Kentucky. Perhaps poli-
tical excitement never run higher than during that year. There
were three principal causes, which produced this almost wild
agitation in the popular mind.

First : The people had become disgusted with their State
C9nstitution, and desired a new one. The proposition to call a
convention, for the purpose of forming a new constitution,
had been submitted to the legislature, and had passed the
lower house, but w^as defeated in the senate. This enraged
the people the more, because the senate, under the constitution,
then in force, was not elected by the people, but by a college
of electors. The excitement on this subject continued to in-'
crease, until the fall election decided in favor of the convention.

But discussion of the subject of forming a new constitution,
and the emphatic decision of the people in its favor, brought
the subject of emancipation before the people again. The ques-
tion, as to whether the new constitution should require, and
provide for, the gradual emancipation of slaves, in the com-
monwealth, was propounded and warmly discussed. The bril-
liant and influential Henry Clay boldly advocated the affirma-
tive. Much of the perishable property of the people of the
state consisted in slaves, and the owners were necessarily rest-
less and agitated, until the question was finally settled, by the
adoption of the new constitution.

But a third, and apparently more powerful cause of agita-
tion, was the recent passage of two laws, by congress, known
as the Alien and Sedition Laws. The cause of the passage of

[366]'

Great Political Agitation. 367

these laws, and their purport, may be briefly stated. The west-
ern people were enthusiastic admirers of France, on account of
her people having aided the American colonies in their struggle
for Independence, and were as strongly embittered against the
Administration of the United States Government. Meanwhile,
there were grave misunderstandings between the governments
of France and the United States, and war between the two
powers seemed imminent. Under these circumstances, French
agents were sent to Kentucky to kindle the enthusiasm of the
people in favor of " the French Republic," and fan the flame of
their hatred against Mr. Adams' Administration. The temper
3f the Kentuckians was such that state laws could not be en-
forced against the French agents. Under these circumstances,
::ongress passed one law by which aliens should be arrest-
sd and placed .under the control of the President of the
United States, and another, to use the powers of the General
Government to punish and suppress slanders against the mem-
bers of congress and the Adminstration. These laws were re-
garded as alarming encroachments on the rights of the states.
When the Kentucky legislature convened, it passed the famous
" Resolutions of 1798." These resolutions, drawn up by Thomas
Jefferson of Virginia, were offered by John Breckenridge and
seconded by Colonel Robert Johnson. They passed the lower
house unaminously, and had but one vote against them in the
senate. The resolutions set forth the Democratic, orjefferson-
ian theory of government, and virtually declared the Alien and
Sedition Laws void.

While the people were so wildly excited on the subject of
politics, the revival w^ave that had given such cheering hope to
the friends of Zion the preceding year, had passed away, and
the churches again settled down into their former apathy. The
revival, however, seems to have had a more lasting effect on
those preachers and churches more remote from political cen-
ters. There was much religious activity on the frontiers, and an
unusually large number of churches were constituted during the
year.

Lees Creek church, printed ''Lewis Creek'' and ''Louis
Creek,'' in Manly's Annals of Elkhorn Association, was a small
body, located a few miles from Washington, in Mason county.
It was admitted a member of Elkhorn Association in 1798. It

368 History of Kentucky Baptists.

then numbered sixteen members. The next year, it entered
into the constitution of Bracken Association. In 1809, 't em-
braced a membership of thirty-six, and had Charles Anderson
for its preacher. In 18 15 WilhamVaughan took the pastoral care
of it, and preached for it a number of years. On Mr. Vaughan's
resignation, in 1827, Blackstone L. Abernathy was called to suc-
ceed him. He adopted the views of A. Campbell, and carried
most of the church with him. It is probable that the remnant
of Lees Creek soon afterward dissolved.

Flower Creek church was located in Pendleton county.
It united with Elkhorn Association, in 1798. It then numbered
fifteen members. In 1802, it had increased to thirty-one mem-
bers. The following year it went into the constitution of North
Bend Association. It remained in this fraternity till 1827, when
it went into the constitution of Campbell Counrty Association.
It was dissolved in 1833.

Mt. Sterling church was located in the county seat of
Montgomery. It was constituted in 1798, and the same year,
united with Elkhorn Association, to which it reported a mem-
bership of thirty-nine. That great and good man, David Bar-
row, came to Kentucky, in June, 1798, and took charge of this
church the same year. Under his ministry it had a steady
growth, for several years. In 1 804 it took a letter from Elkhorn
and joined North District Association. But the next year, it
withdrew from that body, and joined a fraternity of emancipa-
tionists. In this connection it continued till the death of Mr.
Barrows, November 14, 18 19, when the emancipation society
fell to pieces. In 1823, the church returned to North District
Association, and called John Smith to its pastoral care. Mr.
Smith soon became a convert to Campbellism, and carried the
church with him into the Campbellite schism.

The present Baptist church in Mt. Sterling was gathered
by J. Pike Powers in 1870, and in 1878 numbered eighty-seven
members.

Ridge church was a small body, located within the original
bounds of Long Run Association. It united with Salem Asso-
ciation, in 1798. In 1803, it Went into the constitution of Long
Run Association. It was probably dissolved soon after this. It
numbered only five members in 1803.

Salt River church is located on the north side of the

Salt River Clmrch. 369

stream from which it derives its name, in Anderson county. It
was gathered by that famous "father of Salem iVssociation, "
WilHam Taylor, and John Penny, and was constituted by the
former, February 3, 1798. The following persons were in the
constitution: John Penny, Rawleigh Stott, Ann Tracy, Lucy
Stott, Albert Plough, Benjamin Ellison and Stott's Nancy. The
Philadelphia confession of faith was adopted with the exceptions
made to it by Elkhorn Association. It was resolved that be-
lieving in "redemption from hell," members permitting their
children to attend dancing schools, and joining the Free Masons,
were sufficient grounds of exclusion. At the April meeting,
following, John Penny was chosen pastor, and continued to serve
the church in that capacity until he was removed by death, in
1833. This church first joined Salem Association, the same
year it was constituted, and, in 1803, went into the constitution
of Long Run Association, with a membership of 138. The
year after the church was constituted, it excluded a brother and
sister for "taking up the occupation of tavern keeper." This
is probably the first case of exclusion from a Baptist church in
Kentucky, for keeping a grog-shop. Had all the churches,
of that, and subsequent periods, followed the example, it would
have saved the cause of Christ from much shame and confusion,
society from much poverty, degradation and suffering, and the
State from large expenditures of treasure. In 1801, ninety-five
were added to the church, mostly by baptism.

In December, 181 1, twenty-nine members were dismissed
to form Goshen church, which was constituted January 4,
1812.

In 181 5, the church was dismissed from Long Run, and
entered into the constitution of Franklin Association. At this
time, it numbered 115 members. In September, 1818, twelve
members were dismissed to go into the constitution of Fox
Creek church. In 1826, the church entered into the constitu-
tion of Baptist Association. In 1828, a refreshing from the
Lord added to the church fifty-eight by baptism. The next
year, she sent out a colony of nine members, to form Little
Flock church.

On the death of John Penny, in 1833, the church called to
ordination Jordan PI. Walker, and invited him to take the pas-
toral care of her. He accepted the call. This was, unfortunate

370 History of Ke?itucky Baptists.

for the church. Mr. Walker was a speculator in "eternal de-
crees," and soon led the church into the same misty labyrinths.
Opposition to missions was a natural consequence. In April,
1838, the church appointed a committee of six brethren, of
which Jordan H. Walker was one, "to draft resolutions againt
benevolent societies, falsely so-called, etc." The committee re-
ported at the next meeting, and their report, condeming theolog-
ical schools and benevolent societies was adopted. The follow-
ing year the church sent messengers to Baptist Association, of
which she was a member, requesting that body to dissolve, and,
in case it did not dissolve, to grant her a letter of dis-
mission. The Association refused to do either. The letter of
dismission was withheld because the church failed to put the re-
quest for it in her letter. Feeling aggreived at the Association
she resolved to withdraw from that body. In 1840 she was ad-
mitted into Licking Association of Particular Baptists. At this
time she numbered about ninety-six members. From this pe-
riod, like all the churches in Licking Association, she began to
wither. In 1876, Salt River church numbered only forty-eight
members, but was the largest in Licking Association.

John Penny, one of the founders, and the first pastor of
Old Salt River church, was among the most active and useful of
the pioneer preachers. He was not only very diligent in spread-
ing the gospel over a large area of country, but he was a man
of excellent ability and practical wisdom. That he was ten years
moderator of Long Run Association, while John Taylor, Wil-
liam Kellar and George Waller were members of that body,
shows in what estimation he was held among his brethren.

Mr. Penny was born in Hanover county, Va., about 1764,
where he received a fair English education, for the times. He
was converted under the preaching of Reuben Ford and Wil-
liam Webber, and was baptized into the fellowship of Chicka-
hominy church, in his native county, with about 60 others, in
1785. The first pastor of this old church was John Clay, the
father of the distinguished orator and statesman, Henry Clay of
Kentucky. He died young, about 1780. The church was then
supplied by the joint labors of Ford and Webber. Under their
ministry, Mr. Penny was brought into the ministry.

Soon after his marriage to "Frances White, he moved to
Kentucky, and settled on Salt river, in what is now Anderson

John Penny. 371

county, about the year 1790. There was, at that time, no
church within many miles of him. He at once commenced cul-
tivating the large, thinly peopled field around him, for his Mas-
ter. Many Christians were comforted, many sinners were led
to Christ, and a number of churches rose up under the
ministry of this active and zealous young man.

About 1795, John Tanner, a man of good preaching tal-
ent, but of a restless, aspiring temper, succeeded in persuading
James Rucker, a good pious old preacher, whose daughter he
had married, that the Baptists in Kentucky had become very
corrupt. He and Rucker, therefore, determined to form "a
new, pure and separate church." They induced a few members
of Old Clear Creek church in Woodford county, of which the}'
were members at the time, to join with them. They also pre-
vailed on John Penny to join with them, in the new organization.
They constituted a church on Salt river, not far from Mr. Pen-
ny's residence, under the appellation of the "Reformed Bap-
tist church." It held no correspondence with other Baptist
churches, and received members only by " experience and good
character." Mr. Penny was induced to take the pastoral care
of this immaculate church. This was probably his first pastor-
ate. It was not long before the church was rent with internal
dissensions, and was dissolved, in 1798. During the same year,
Salt River church was constituted, and Mr. Penny was imme-
diately chosen its pastor. In this position he served with much
satisfaction to the church, and with excellent success, about 35
years.

In 1799, he took charge of a little church called Mill Creek,
five miles east of the present site of Bardstown. He found that
John Bailey's "hell redemption" theory had been adopted by
one or more of its members, and openly refused to commune
with the church. This brought about a proper discipline, and
the church has since occupied a respectable position, in the de-
nomination. In 1802, Mr. Penny was instrumental in gather-
ing Goshen church, in Anderson county. Of this church, he
was chosen pastor, and served it till his son William was or-
dained to the ministry. In 1801, he aided William Hickman,
Senr., and Warren Cash in raising up South Benson church, in
Franklin county. This church raised up a pastor, William
Hickman, Junr., who preached to it more than forty years. Be-

372 History of Kentucky Baptists.

sides those already named, Mr. Penny aided in gathering a
number of other churches, to which he ministered till they
could be supplied. As he advanced in years, and churches and
preachers greatly increased in numbers, he narrowed the field
of his labors. At his death, he was preaching to Salt River,
Little Flock, and Fox Creek churches, all in Anderson county.

The last sermon he preached was at Salt River, in the
Spring of 1833. When he closed his discourse, he addressed
an exhortation to the people, to whom he had preached now
about 35 years, after this manner: " My dear brethren and sis-
ters, the dreadful scourge of cholera is now raging in the land,
sweeping away its thousands to their long home. Before another
church meeting shall come around, many of us may be in the
great Eternity. Perhaps this is the last time you will ever hear
my voice on Earth." Then stretching forth his hand to the un-
converted, he said, with great tenderness : ' ' How oft would I
have gathered you, even as a hen gathereth her chickens
under her wings, but ye would not." Coming down on the
floor, he invited all who desired to be prayed for to come for-
ward. Quite a number came, and he knelt and prayed with
them for the last time.

A few days after this he was attacked by cholera, with
great violence, and it became apparent that his time was short.
He bore his sufferings with calmess and patience, talking to
those around him, of the glorious land and the heavenly Jeru-
salem that he was about to enter. A few moments before he
breathed his last, he looked around on his friends, and said: "I
have fought a good fight, I have finished my course, I have kept
the faith : henceforth there is a crown of righteousness laid up
for me, which the Lord, the Righteous Judge himself, shall give
tome." A few moments more, and his spirit was with that
Savior whom he had so faithfully preached. This was on the
iSth of June, 1833.

In doctrine, Mr. Penny held the views of Andrew Fuller.
His manner of speaking was clear, brief and pointed, and thor-
oughly Biblical. It i> said that he seldom preached longer than
thirty-five minutes. He exhorted sinners to repent, and invited
them forward for prayer.

His grand-daughter thus describes his personal appearance:
" He was small in statue, fair complexion, had keen blue eyes

William White Penuy. 373

and a Roman nose. He was very straight in his carriage, and
rather prided himself on being old-fashioned. He always dressed
in snuff colored cloth. His coat was rather of a military cut,
with straight breast and collar, and ornamented with plain silver
buttons, each of which bore his initials. He was a neat, plain
looking, plain spoken old gentleman." He raised seven sons
and two daughters, all of whom became Baptists. Two of his
sons, William and Eli, became preachers. Eli embraced the
Two-seeds theory, and was preaching in Missouri as late as
1867.

William White Penny, son of Elder John Penny, was
born in Anderson county, Kentucky, July 12, 1790. He was
baptized by his father into the fellowship of Salt River church,
in his 20 year. He studied medicine under an " Indian doctor"
of the name of Richard Carter, of Shelbyville, and acquired a
considerable reputation as a " Root and herb doctor." While
under Carter's t'catment for scrofula, and, at the same time, un-
der his tuition, Mr. Penny wrote the Auto-biography and medi-
cal practice of this local celebrity, in prose and verse, which the
unlettered doctor fathered and sent forth to the world, in an oc-
tavo volume of 500 pages. The book has very little merit of
any kind, except as a curiosity in the world of letters

Mr. Penny was ordained to the ministry, at Goshen church
in Anderson county, by William Hickman, Sr. , William Hick-
man, Jun., and John Penny, and became pastor of that church,
in 1822. This position he filled till his death. He also had the care
of Unity and Shawnee Run churches, in Mercer county, a short
time, but gave up his charge of them, on account of his medical
practice. Mr. Penny's principal gift was that of exhortation. He
was tender and affectionate in his address, and usually wept
freely while exhorting sinners to repent. He was a man of
great benevolence, and was much loved and honored by the
poor around him, to whom his hand was always open. He
often held meetings at his own house, and a considerable num-
ber of people was converted, under his ministry. He died of
cholera, in great triumph, in 1833.

Edmund Waller began his ministry at Salt River church.
He was born in Spottsylvania county, Va., January i, 1775,
and was the son of William E. Waller, a pioneer preacher who
moved, probably with Lewis Craig's traveling church, to what

374 History of Kentucky Baptists.

is now Garrard county, Ky., in the fall of 178 1. After remain-
ing here about five years, he moved to Fayette county, and
settled near Bryants Station. Here his son Edmund was reared
to manhood, with a very scant education. He learned the
trade of a house carpenter, and, when he arrived at the age of
manhood, entered upon the labors of his calling, with energy
and industry. He was married early to Ann Durrett, who
lived but a few months after her marriage. He afterwards mar-
ried Betsy Lightfoot, about the year iSoo.

Tradition has it, that Edmund Waller sought and obtained
hope in Christ, at about the age of 13 years. But on account
of the popular prejudice against children's joining the church,
he did not make a public profession of religion, until the third
Saturday in March, 1798, when he was baptized into the fel-
lowship of Bryants church in Fayette county, by Ambrose
Dudley. In October, 1800, he was excluded from the
fellowship of the church, for attending a dancing school.
In the following March, he was restored to the fellowship of
the church, and granted a letter of dismission. Meanwhile, he
had moved within the present limits of Anderson county.
Here he and his wife, Betsy, united with Salt River church,
then under the pastoral care of John Penny, in April, 1801.
This was in the midst of the great revival. Mr. Waller's zeal
in prayer and exhortation induced the church to grant him
liberty to exercise his gift, in April, 1802. In consequence of
some misunderstanding between him and his pastor, the church
ordered that he should be publicly rebuked, " which was done
by Bro. Hickman," in February, 1804. This difficulty was
probably the cause of delaying his ordination. In January,
1805, a small church of 27 members, located somewhere near
the southern line of Shelby county, and known as Bluestone
petitioned Salt River church to grant Mr. Waller a letter of
dismission, to join it. The request was granted, and Mr. Wal-
ler united with that body. The design, no doubt, was to have
him ordained, and to secure his services as pastor. Bluestone,
church was admitted into Long Run Association, in 1804, and
probably maintained an existence, only about five years. Mr.
Waller was a member, and, no doubt, the pastor of this church,
from 1805, till 1808. During the latter date, he was called to
Hillsboro' church in Woodford county. He at once moved to

Edmund Waller. 375

the territory of this fraternity, and entered on his pastoral la-
bors. Two years after this, he moved to Jessamine county and
took the care of Mt. Pleasant church, still retaining the care of
Hillsboro.' Besides these, he was, during his ministry, pastor
of several other churches, at different periods. Among these
were Shawnee Run, Danville, Clover Bottom, Nicholasville,
and Glens Creek. To the last named and Mt. Pleasant, he de-
voted the pastoral labors of his latter years. He died at his
home in Jessamine county, in the Autumn of 1842.

Edmund Waller was reckoned among the able ministers of
his day. He probably had no superior, as a pastor, in the
state. His success in bringing sinners to Christ was extraor-
dinary. He is supposed to have baptized about 1,500 persons.
He was a diligent reader, and a close student of the Bible.
He opposed the methods of current missionary operations, in
the earlier years of his ministry, but became warmly in favor
of missions and higher education, especially for ministers of the
gospel, in later years. Two of his sons, the distinguished John
L. Waller, and the brilliant young N. B. Waller, occupied the
Baptist pulpit,

Jordan H. Walker was baptized into the fellowship of
Salt River chuch, in 18 10. He was a prominent and active
member of the church, especially in its business affairs, till 1838,
when, on the death of John Penny, he was ordained to the min-
istry, and called to the pastoral care of the church. He was a
man of fair ability, but does not appear to have been profitable
in the ministry. He was strongly opposed to missions, and soon
led his charge into an anti-missionary association. He was prob-
ably pastor of some other anti-missionary churches. He was
highly esteemed by his brethren in Licking Association. He
died at his home in [or near] Lawrenceburg, December 25,
1862.

Mr. Walker was a man of eminent respectability, and puri-
ty of character. He was, it is believed, a number of years
clerk of one of the courts at Lawrenceburg, and was a valuable
and respected citizen.

Mt. Salem church was originally called Hurricane. It is
located in the southern part of Lincoln county. It was consti-
tuted a United Baptist church, of nine members by Joel Noel
and John Mason, September 15, 1798. Some of its early mem-

376 History of Kentucky Baptists.,

bers were Evan Jones, Samuel Jones, Joseph Baker and Warren
Clark.

Joel Noel was probably the first pastor of this church, the
growth of which was, for many years, very slow. It united
with Tates Creek Association, to which it reported in, 1800,
fourteen members. The great revival, the year following,
brought its membership up to thirty-four. In 18 10, it united
with Cumberland River Association, which had been constitu-
ted the year before, to which it reported, in 18 12, forty-seven
members. It remained in this Association till about 1843, when
South Kentucky Association of United Baptists was formed,
and it became a member of that body. At this period it num-
bered 136 members, Moses Foley was many years the beloved
pastor of this church. The church continued a course of great
prosperity from 1843, till 1875. At the latter date, it num-
bered 231 members. But soon after this it became much dis-
tracted by internal discord, and, in 1879, was reduced to sixty-
nine members. Since that time, it is said, better prospects have
opened up before it, and it is hoped that it will soon return to its
ancient prosperity. This body has on its record, a resolution
worthy of notice. It reads as follows:

''Resolved, That we believe it to be wrong for a brother to
engage in preaching, or having public religious gatherings, un-
less the church be satisfied that he can do no more good than
harm.'' The church is now located at McKinney, and J. M.
Coleman is its pastor.

Stephen Collier, one of the early pastors of Mt. Salem
church, was born in East Tennessee, in 1772. He united with
a church in his native country, 1802, and was shortly afterward
put into the ministry. He moved to Kentucky an ordained
preacher, not far from the year 18 10, and settled in Rockcastle
county. He united with Flat Lick church, in Pulaski county.
Of this church, Mt. Salem and others, he became pastor. He
labored in the ministry, in this field, about thirty-three years,
with much approbation and success. He died of a cancer on his
lip, which confined him to his house, about a year. May 12, 1844.

Of this good man, John S. Higgins, who was long his co-
laborer in the ministry, writes: "Stephen Collier was a large
portly man of good common sense, strong voice, and a good
gift of exhortation. With a burning zeal, he proclaimed the

Henry F. Biicknef. ^jy

gospel of God with great success in his own, and several of the
surrounding counties. He was poor in the things of this world,
but rich in faith, warning men and women everywhere he went,
to repent and believe the gospel."

Henry F. Buckner, son of Daniel Buckner, succeeded
his father in the pastoral care oi Mt. Salem church, in July,
I847. ^s ^^'^^ born in Cooke county, Tenn., December 18,
18 1 8. He exhibited, in early childhood, a great love of books,
and through the willing sacrifices of his parents, acquired an ac-
ademic education, in his native state, after which he finished his
education at the State University of Alabama. In 1832 he pro-
fessed religion and was baptized by his father into the fellowship
of Madisonville church, Monroe county, Tennessee. He was
ordained to the ministry, in Alabama, in 1840. In 1842 he
married in Pulaski county, Kentucky, and w'as afterward em-
ployed by the General Association of Kentucky Baptists as
missionary among the mountains of that State. He labored in
this capacity about three years, when about 1847, he settled on
a small farm in Pulaski county. On July 3, of that year, he
was called to the care of Mt. Salem church, and, perhaps some
others. In 1849, he went as a missionary to the Creek Indians,
and, with but two short interruptions, labored with the red
men of the forest more than forty years. He was a strong,
active man, and seemed to enjoy almost perfect health, till
the fall of 1882, when he died of pneumonia.

Mill Creek church is located on a small stream from which
it derived its name, one and one-half miles south of Tompkins-
ville, in Monroe county. It is, by several years, the oldest
church on the southern border of Kentucky, east of Big Bar-
ren river. The first settlers of that region seem to have been
North Carolinians, but emigrated directly from the Holston
Valley in East Tennessee. The church appears to have been
gathered by John Mulky, sometime during the year 1798. The
earliest record now existing, states that on the nth of Septem-
ber of that year, John Mulky and John Wood were chosen to
the (Mero District) Association, on Cumberland river. In Oc-
tober, the minutes of the association were read, and Philip
Mulky was appointed a deacon. In the following April, the
church decides that it is wrong to hunt horses or cattle on Sun-
day. John Mulky was granted a certificate that he might ob-
25

3/8 Histor)' of Kentucky Baptists.

tain license to celebrate the rites of marriage. In 1800, Ben
Gist was elected to an eldership. The church calls helps to in-
stall its minister, and in September, appoints John Mulky, Ben.
Gist, John Wood and Thomas Sullivan to an association on Lit-
tle Barren. At this time the church entered into the constitu-
tion of Green River Association.

In 1802, Mill Creek church reported to Green River Asso-
ciation, forty-two baptisms, and a total membership of 120. In
1805, it entered into the constitution of Stockton Valley Asso-
ciation, For a number of years, this church ^yas very large and
prosperous. But John Mulky led off a large faction of the body
to the Arians, orStoneites. After a while another faction went
off with the Campbellites, and, finally the remnant of the church
split on the subject of missions. Now (1885) the old church,
which is the mother of many daughters, some of whom are illi-
gitimate, is feeble and ready to die, scowling at missions,
theological schools, benevolent societies, and "money-hunters."

John Mulky was the first preacher of which there is any
tradition, that labored in southeastern Kentucky. Reappears
to have been very active and successful. Besides preaching in
the territory of Mill Creek, which was very extensive at first,
he extended his labors beyond Green River, into the interior of
the State. For a time he preached monthly "on Pittman," in
Green county, and in Russells settlement in Adair. He was
regarded as a preacher of good ability. But he was unstable
and "carried about by every wind of doctrine." First falling
into Arianism, and then into Campbellism, as tradition has it,
he probably did the cause of Christ more harm than good. He,
however, maintained, as far as known, an unblemished moral
character.

Philip Mulky was raised up to the ministry in this church
during the great revival, at the beginning of the century. It is
believed that the now venerable John Newton Mulky* of Glas-
gow, Kentucky, who is highly esteemed as a preacher, among
the Campbellites, is a son of Philip Mulky.

William Chism, a good man of small gifts, lived in Mon-
roe county, and was a number of years the preacher in old
Mill Creek church. John Garrot* is its present pastor.

'Has recently died.

Dripping Spring CJintch 379

Dripping Spring church was, at first, called "the Shiks of
Beaver Creek." It is distinguished for its having been "the
church home" of Robert Stockton and the Warders. It is lo-
cated within the present limits of Metcalf county, and was con-
stituted, in 1798. By whom it was gathered is uncertain, but
most probably by Alexander Davidson. It had built an edifice,
known as Beaver Creek M. H. previous to June, 1799. It uni-
ted with eight other churches in the constitution of Green
River Association, at Mt. Tabor, in Barren county, the third
Saturday in June, 1800. In the fall of 1802, it reported to that
body, a membership of 133. Previous to this time, it held in
its membership three preachers — Robert Stockton, Alexander
McDougal and Robert Smith. The last two soon afterwards
went to other churches, and the first became pastor of the
church. The church dismissed members to form new churches
around it till, in 18 12, it numbered only 81. After this, it was
prosperous until 1830, when it entered into the constitution of
Barren River Association. Soon after this, the churches of this
body began to be greatly agitated on the subject of missions.
Campbellism also carried off many of their members. In 1836,
Dripping Spring, with five other churches, withdrew from Bar-
ren River Association, on account of that fraternity's favoring
missionary operations, and entered into the constitution of a
small fraternity of anti-missionary churches, since known as
"Original Barren River Association." At this time. Dripping
Spring church reported 13 members. In 1859, ^^ ^'^'^ increased
to 108 members. It has considerably diminished since that
time, but is still a respectable church in its Association. Eph-
riant Butram, a respectable preacher, is its present pastor.

Robert Stockton and Alexander McDougal were both dis-
tinguished preachers in their day. They were co-laborers, for a
short time, in Dripping Spring church, but which of them was
its first pastor, or whether either of them was regarded as pas-
tor of the church, during their joint labors there does not ap-
pear. But Mr. Stockton was pastor of the church for many
years afterwards. He was one of the most laborious and suc-
cessful ministers among the Baptists of Virginia, and is said to
have been thrust into jail at one time, "for preaching the gos-
pel contrary to law."

Robert Stockton was born of Presbyterian parents, in

380 History of Kentucky Baptists.

Albemarl county, Va., Dec. 12, 1743. He received a moder-
ate English education, and was brought up to the trade of a
hatter, by which he acquired a good estate.

Very early in life, his mind became impressed upon the
subject of religion, and he united with the Presbyterian church.
When he was of sufficient age, he entered the army as a cap-
tain in the service of the King of England. While performing
duty in this capacity, he became much troubled about the sal-
vation of his soul. He engaged much in secret prayer and
meditation, till he experienced a very joyful change in his feel-
ings. Never having been taught the nature of experimental
religion, he knew not what so peaceful and happy a state of
mind and heart meant. Not long afterwards, he heard a Mr.
Davis preach on the subject of experimental religion, and
immediately recognized the exercises of his own heart to be
the work of divine grace. An investigation of the scriptures
convinced him of the duty of believers' baptism. He therefore
submitted to that ordinance, at the hands of Samuel Harris, in
177 1, and united with a Baptist church in Henry county.

Immediately after his baptism, he rejoined his company,
called them into line, and spoke to them to the following pur-
port: " Gentlemen, I have found another King, and have en-
listed in His service. I am now going to leave you. But, be-
fore we part, allow me to read from the order of my Command-
er." He then read a chapter from the Bible, and called on
them to join with him in prayer. This done, he resigned his
captaincy, and entered actively into the service of his new
Master.

Few men in Virginia were ever more active and zealous in
preachin^g the gospel, or more successful in winning souls to
Christ, than Robert Stockton. He was among the most active
ministers in building up the churches of Strawberry Associa-
tion. In a letter to Robert B. Semple, he stated that he kad
been present at the constitution of eleven churches, within the
bounds of that organization. J. B, Taylor says that these
churches were built up mainly by Mr. Stockton's labors. He
was pastor of two churches — Snow Creek in Franklin county
and Leatherwood in Henry. He was instrumental in gather-
ing both of these churches. He was many years Moderator
of Strawberry Association.

Robert Stockton, 381

During the Revolutionary War, and just before the battle
of Brandywine, Mr. Stockton, like David, visited the army to
see how his brethren did, and to administer to their wants.
During the battle, he fell into the hands of the British, and was
kept a prisoner two years. When he was permitted to return
home, he found that his faithful wife had not only supported
her family, but had paid off all his debts. The maiden name
of this excellent woman was Katherine Blakey. On the re-
fusal of her parents to consent to her marrying young Stockton,
the youthful lovers eloped to North Carolina, and were mar-
ried, when she was only fourteen years of age.

On his return from his long imprisonment, Mr. Stockton
continued to labor in the same field, with his wonted zeal and
success, till near the close of the Century, when he began to
think of moving to a new country. R. B. Semple says of him,
at this period : "Although his usefulness was so obvious in
this country, and although he was among the richest men in
those parts, his mind was not at rest. From some cause, not
known to the compiler, he moved to Kentucky and settled
within the limits of Green River Association." This removal
occurred in 1799. Mr. Stockton settled in what is now Met-
calf county. Here he united with Dripping Spring church,
which had been constituted the year before. In June of the
following year, messengers from nine churches assembled at
Mt. Tabor church in Barren county, for the purpose of organ-
izing an association. Mr. Stockton was chosen Moderator, and
Green River Association was constituted.

Mr. Stockton was called to the care of Dripping Spring
church, which was prosperous under his charge as long as he
was able to preach. He was also Moderator of Green River
Association, till he became too old and feeble to fill the posi-
tion. His arrival in Kentucky, just at the commencement of
the great revival, was very propitious. In this great work, he
bore an active part. Many valuable young preachers were
raised up, and the churches became numerous and strong. A
few years more of faithful labor, and the aged servant's work
was done. He died in great peace, in the fall of 1825. The
character of his labor is well portrayed by Robert B. Semple,
in the following language :

" Mr. Stockton had always an inclination to travel, and

382 History of Kentucky Baptists.

perhaps no man ever traveled to greater advantage. For, poss-
essing an invincible boldness, it Avas quite unimportant to him
what kind of a house he went to, whether saint or sinner,
friend or opposer. He never failed, wherever he went, to enter
largely into religious conversation ; and having great command
of his temper, and great presence of mind, he often made re-
ligious impressions upon minds previously swallowed up by
prejudice. It was also an invariable rule with him to propose,
and, if permitted, to perform family worship. In doing this,
he would often exhort the family a half hour or more. It is
very entertaining to hear Mr. Stockton relate the various adven-
tures of his life, respecting the things of this sort."

" His talents as a preacher, are hardly up to mediocrity;
and no man thinks less of them than himself: but his talent for
exhortation is very considerable. The way that he has done
so much good has not been through his great or numerous tal-
ents, but by occupying such as he had in an industrious man-
ner. "

Robert Smith was discharging the functions of a gospel
minister in this church, as early as 1800, arid may have been in
its constitution. He had been excluded from some church,
but what church, and for what purpose is unknown. He had
been very active in preaching, in various parts of the state, and
had brought some reproach on the Baptists. "When I first
landed at Maysville, Kentucky," said the venerable and distin-
guished John Bryce, " I went to a prominent merchant in the
place, and asked him if he could tell me where any Baptists
were, telling him I was a Baptist preacher. He replied snee.r-
ingly: ' sq was Robert Smith.' I immediately returned to the
hotel, without asking him further questions." Smith became
so notorious that Elkhorn Association cautions the churches
against him in her minutes of 1797. Notwithstanding this, he
worked his way into Dripping Spring church, which was far
out on the frontier, at that time.' In 1801, he went into the
constitution of a church on Mud Camp.* This church sent for
helps to restore him to the ministry, but what came of it is not
known. He was afterwards an active preacher in Livingston
county.

Alexander McDougal was a member of Dripping Spring

■■•■Now called Blue Spring.

Alexander McDougal. 383

church, as early as March, 1802, at which time he was sent by
that church to aid in the ordination of Jacob Lock, at Mt. Ta-
bor in Barren county. How long he had been a member of
that church docs not appear. He may have been in its consti-
tution, and the church may have been gathered by his labors.
However this may be, it is known that he was active in gath-
ering the early churches in the middle portion of the state. It
may be said to the honor of Ireland, that quite a large number
of the most zealous and useful preachers that sowed the gospel
seed on the virgin soil of Kentucky, were either born in that
island, or were descendants of Irish emigrants.

Alexander McDougal was born in Dublin, Ireland, in the
year 1739. In his twenty-first year, he emigrated to North
America, and settled lYl Wilmington, North Carolina. Here he
was married to Hannah Done, and soon afterwards moved to
Union District, South Carolina. He and his wife were both
rigid Presbyterians, and evinced their attachment to their church
by having their first children '* christened " under its authority.

About the year 1770, he became convinced that he was
still in his sins. His convictions were very pungent, and led
him speedily to the cross of Christ. Here he found the Sa-
vior very precious to his soul. He united with the Baptist
church on Lower Tiger river. He was zealous in the cause
of Christ, and soon began to exhort his neighbors to flee from
the wrath of God to the Savior of sinners. Having an ardent
nature, and enjoying much of the love of God in his own soul,
he had a great desire for the salvation of others. At what
time he was licensed to preach does not appear ; but it is sup-
posed about the beginning of the Revolutionary War. Being
a warm supporter of the cause of Liberty, his early labors in
the ministry involved him in many dangers from the fury of the
tories that infested almost every portion of his adopted state.
During the war, he divided his time between cultivating his
farm, exhorting sinners to repent, and fighting the tories.
He continued to exercise his gift until 1791, when he was or-
dained to the full work of the ministry. About the close of
the century, he moved to Kentucky, and settled in Barren
county. Here he became a member of Dripping Spring church.
After remaining here a short time, he removed to what is now
LaRue county, and settled on Nolin river.

384 History of Kentucky Baptists.

Nolin church, in LaRue county, was constituted by Rob-
ert Stockton, John Murphy, and Jonathan Paddox; April 3,
1803. Mr. McDougal was called to the care of this church im-
mediately after its constitution. About the same time, he be-
came pastor of Severns Valley church. To these churches he
gave the benefit of his ripe exparience and extensive knowledge.

God sent this faithful old servant to the territory of Salem
Association just at a time when he was greatly needed. A
great revival, of three years' continuance, had more than quad-
rupled the membership of the churches composing this frater-
nity. A number of new churches had been built up. The
old preachers had passed away, or grown too feeble to labor,
and few young ones had been raised up. A number of young
men had joined the churches, who afterwards became eminent
preachers. Here, then, was a great work for a faithful and
experienced minister ; nor did Mr. McDougal falter under the
responsibility. Unambitious, and without ostentation, he en-
tered upon his Avork in the new field. Here he labored faith-
fully and earnestly more than thirty years. Young preachers
were raised up to occupy the field, very many sinners had been
brought to Christ, and the old servant's work on earth was
done. At ninety-five years of age, he resigned his charges;
and on the 3rd of March 1 84 1, aged 103 years, he left his home in
LaRue county, and went to join the loved ones in the New Jeru-
salem. His oldest son and A. W. LaRue, a grand-son, became
Baptist preachers. The latter was widely known in Kentucky.

Mt. Tabor church is located on Beaver Creek, some two
miles west of Glasgow in Barren county. It was gathered by
Alexander Davidson, and was constituted of seven members,
by the assistance of the famous old pioneer, William Hickman,
and Carter Tarrant, November 5, 1798. Alexander Davidson
was chosen pastor, John Murphy was elected clerk, and John
Baugh was appointed to hold meetings, in the absence of the
pastor. Several churches having been formed in the Green
River country, the first conference, looking to the formation of
an association was held at Sinking Creek, in June 1799. ^^^
meeting agreed on the propriety of an association, and ap-
pointed a second meeting to be held at Beaver Creek M. H.
(Dripping Spring church) in October. This conference was
" put off till the third Saturday in June," 1800, at which time

Mount Tabor Church. 385

it was held at Mount Tabor church. At this time Green River
Association was formed, of nine churches. These churches con-
tained an aggregate membership of about 350, with eight or-
dained ministers. Mt. Tabor, Mill Creek, Concord, Brush
Creek, Sinks of Beaver Creek (now Dripping Spring), Sinking
Creek, Church on Pittman (now Good Hope?), South Fork, and
Severns Valley were the churches. It is a little remarkable
that all these churches are still in existence. The preachers
were John Mulky, Robert Stockton, Robert Smith, Baldwin
Clifton, Alexander Davidson, Carter Tarrant, John Hightower
and Isaac Denton. It is not remarkable that these have all
passed away.

In December, 1799, Carter Tarrant moved from the terri-
tory of Tates Creek Association, and settled Avithin the bounds
of Mount Tabor church, and immediately became a mem-
ber, and the pastor of that flock, Mr. Davidson having re-
signed. Under his administration, the church decides "the
washing of the saints' feet a duty, " calls for help ' ' to install Bro.
Tarrant as pastor," resolves " to keep a small fund in the treas-
ury, and to raise it by voluntary subscription," and decides
that where " dress or fashion appears sinful, the church has a
right to restrict her mem.bers." Mr. Tarrant's pastorate was
short, but long enough for him to sow the seeds of discord in
the church, which afterwards produced an abundant crop of con-
fusion. He was an enthusiastic emancipationist, and led a num-
ber of the members into his views. He resigned the care of the
church, in February, 1801, and returned to the Blue grass re-
gion. The following meeting, Jacob Lock was ordained to the
oversight of Mount Tabor church, and served in that capacity
over 38 years. He was succeeded by James Brooks, who ser-
ved the church till 1879, when he resigned.

During the great revival, which commenced about two
years after Mount Tabor was constituted, that church received
60, by baptism, which brought its membership up to 91. In
1808, two preachers of her membership, Elijah Davidson and
John Murphy, declared non-fellowship for the church, on ac-
count of its tolerating slavery, and were both excluded. Mr.
Davidson was afterwards restored. In 18 12, the church num-
bered 160 members, in 1833, it reached 175, and in 1843, it
numbered 252.

386 History of Keritncky Baptists.

When, in 1840, Green River Association split on the subject
of missions, Mount Tabor church entered into the constitution
of Liberty Association, of which it has continued a prominent
member to the present time (1885). In 1878, it numbered 153
members.

Alexander Davidson was the first pastor of Mount Tabor
church, and probably the first preacher that settled between
Green and Barren rivers. He was active in gathering the first
churches in that region, before any other preacher settled there,
as well as afterwards. He must have been a man of considera-
ble prominence, as he represented Warren county in the con-
vention that formed the second constitution of Kentucky, in
1799. He was a number of years pastor of Sinking Creek
church, in Warren county, which was probably gathered by his
ministry. He was a laborer among the churches of this region,
as late as 1823.

Jacob Lock succeeded Carter Tarrant, in the pastoral care
of Mount Tabor church. He was a man of superior preaching
talents, and was, for many years, the most distinguished
preacher in Green River Association, as he was afterwards in
Liberty.

Jacob Lock was the son of Richard Lock, and was born
in Berkly county, Va. , about 1768. He was the youngest of
eight sons, of whom William was killed by the Indians, in
Kentucky. Jacob's education was wholly neglected in his
youth. At an early age he married Margaret Jett, by whom
he raised one daughter and eight sons, two of whom were born
in Virginia. In 1789, he moved to Mercer county, Kentucky.
Here he lived about ten years. Sometime during that period he
united with a Baptist church. Moving to Barren county, he
united with Mount Tabor church, by letter, on the 3rd Satur-
day in June, 1800. At this time he could not read, and did not
even know the alphabet. This was at the time of the great re-
vival. Mr. Lock's heart was so stirred within him, that he pres-
ently began to exhort sinners to repent, with great zeal and fer-
vor. Illiterate as he was, his gifts appeared so profitable that
the church licensed him to preach, on the 3rd Saturday in Sep-
tember, 1800.

He now began to apply himself to close study, at home, as
well as to active fervent exhortation, among the people. His

Jacob Lock. 387

success in reaching the hearts of the people was marked, and
his improvement in speaking, and in a knowledge of letters,
was very rapid. He labored on through this revival, during
which 60 persons united with the church, by experience and
baptism. Mr. Lock was probably the most efficient laborer in
this great work. At the February meeting, in 1802, Mr. Tar-
rant resigned the care of the church, and took a letter of dis-
mission. On the 3rd Saturday in the following month, Mr.
Lock was ordained to the ministry, by Alexander Davidson and
Alexander McDougal. In the following May, he was invited
to administer the ordinances for the church, and in May, 1803,
was regurlarly inducted into the pastoral office. He was also
called to the care of Green River (now Lonoke), Sinking creek,
and Salem churches. At different periods, he was pastor of
Glasgow, Mount Olive, Smith's Grove, and perhaps other
churches. After Robert Stockton became too old and feeble to
act as Moderator of Green River Association, Mr. Lock usually
filled that position, till Liberty Association was formed, in 1840,
after which he was Moderator of that body, till he became too
infirm to act in that capacity. He died in great peace, January
18, 1845.

John Murphy was raised up to the ministry, in MountTabor
church. He was born in Halifax county, Va., June, 25, 1752.
In early life he moved to Tennessee, where he professed conver-
sion, and was baptized by Isaac Barton, in 1790. He united
with Bent Creek church in Green county of that territory. He
settled early in Barren county, Kentucky, where, in Novem-
ber, 1798, he went into the constitution of Mount Tabor church.
Of this organization, he was elected the first clerk, and was an
actor in the organization of Green River Association. He was
licensed to preach in 1801. The time of his ordination is not
known. In 1808, he was excluded from MountTabor church,
on account of his declaring non-fellowship with it, for tolerating
slavery. " He was the first minister south of Green river," says
Carter Tarrant, " who publicly opposed slavery." What be-
came of him, after his exclusion from the church, does not ap-
pear.

Robinson Hunt was brought into the ministry, at Mount
Tabor. He united with this church by letter, in October, 1801,
and was licensed to exercise a gift the same day. He was or-

388 History of Kent7icky Baptists.

dained to the work of the ministry by Alexander Davidson,
Alexander McDougal, and Elijah Summars, in November, 1802.
He was dismissed from Mount Tabor church the same day he
was ordained. He moved to the Bluegrass region of the State.
There he succeeded Ambrose Dudley in the pastoral care of
David's Fork church in Fayette county. He appears to have
been a young man of brilliant gifts. But he did not use them
long. He died in 1808, and was succeeded in the pastoral
office by the gifted Jeremiah Vardeman.

Michael W. Hall, judge of one of the courts of this
judicial district, a distinguished lawyer, and frequently a mem-
ber of the legislature from Barren county, was long a member
of Mt. Tabor church. He was a man of eminent piety, and was
much esteemed by the church, and, indeed, by Green River
Association, of which he was many years the efficient clerk.
He died March i, 1828.

Robert T. Gardner, who was raised up in Edmonson
county, it is believed, supplied Mt. Tabor church a few months,
after the death of Jacob Lock. He was, at that time, a young
preacher, possessed medium preaching talents, and was a good
exhorter. He devoted a number of years to the work of an
evangelist, in which he enjoyed a good degree of success. After
this, he moved to Texas, where, for many years, he has been
useful in the ministry.

James Brooks was the next pastor of this old church. He
was a son of Jesse Brooks, and was born in Wythe county,
Va., July 4, 1809. His parents moved, the same year, to Wayne
county, Ky., where they lived ten years. In 1821, they moved
to Barren county. Here James was raised up on a farm. He
received only a common school education. He was married to
Polly W., daughter of Ephraim Parish, December 27, 1827.
This marriage was blessed with two sons and three daughters,
all of whom became Baptists except one daughter who died out
of the church, but trusting in Jesus.

Mr. Brooks, with his wife, obtained hope in Christ, and
was baptized into the fellowship of Mt. Tabor church, by Jacob
Lock, in November, 1837. He was licensed to exercise a gift
on the 3d Saturday in November, 1844, and, on the 3d Saturday
in April, 1845, was ordained to the ministry by Henry Emer-
son, Isaac N. Brown and Azariah Hatcher. He took charge oi

Sinking Creek CJmrch. 389

Little Bethel church in Barren county, the following Saturday,
and preached to it fourteen years. He was called to Mt. Tabor
church, the 3d Saturday in April, 1846, and served it as pastor
thirty-three years. He took the care of Rock Spring church in
the same county, in 1847, and ministered to it twenty-eight
years. He preached to New Liberty church in Metcalf county,
twenty years. He has supplied several other churches for shorter
periods at different times. He was called to his reward in 1884.

None of Mr. Brooks' gifts were extraordinary [except his
singing], but they were all used with extraordinary diligence, and
recommended by extraordinary piety. The Green river country
has produced few more valuable ministers.

Sinking Creek church is located near a stream from which
it derives its name, near the south-western corner of Barren
county. It is one of the first three churches gathered in the re-
gion of country lying between Green and Barren rivers. It was
probably gathered by Alex. Davidson, as he was the only
preacher known to have lived in that region, at so early a period.
It was constituted sometime during the year 1798. The first
convention that met to consider the propriety of organizing an
association in this region assembled with this church, the second
Saturday in June, 1799. Alex. Davidson was probably its first
pastor, and had membership in it. This church was one of the
nine of which Green River Association was constituted, in June,
1800. It shared largely in the great revival. Forty-two were
added to its membership by experience and baptism, in 1802,
and it reported that year, an aggregate membership of 142. It
continued to be a strong, flourishing church till about 1840,
when it split up on the question of missions. In 1845, it was
reduced to fifty-five members. It declared itself opposed to be-
nevolent societies in common with all the churches that re-
mained in the old mother Association. In consequence of Green
River Association's having opened correspondence with Liber-
ty Association, which approves missions. Sinking Creek church
with four others, withdrew from the former, and formed "Orig-
inal Green River Association." In 1876, this old church num-
bered only twenty-nine members.

Augustine Clayton was a preacher in this church, a short
time, about 1820. He possessed small preaching gifts, but being
a pioneer, he exercised some good influence among the settlers.

390 History of Kentucky Baptists.

Mr. Clayton was born in South Carolina, about 1764. He
learned to read and write and studied the science of vocal music.
In early manhood he married Kate Smith, and soon afterward,
with his wife joined the Methodists, and became an exhorter
among them. Afterward some Baptist preachers came into the
neighborhood where he lived, and established a church. Mr.
Clayton and his wife, becoming convinced that they had not
been scripturally baptized, now submitted to the ordinance of
immersion, and united with the Baptist church. He moved to
what is now Allen county, Kentucky, in 1806. He united first
with Bethlehem church, and served it as pastor about a year,
when he moved to Tennessee, where he remained about three
years. He then moved back to Kentucky, where he spent the
remainder of his life in Barren and Allen counties. He taught
singing-schools and preached from house to house exhorting the
people to repent and turn to the Savior. He was called to his
reward about the year 1834.

Jesse Moon, although by no means. a great man, was prob-
ably the most distinguished preacher in Sinking Creek church,
after it identified itself as an anti-missionary body. He was born
in South Carolina, September 4, 1795. His mother brought him
to Kentucky when he was about five years old. When he grew
up, he was married to Hannah Johnson. Soon after his mar-
riage he professed faith in Christ and was baptized into the fel-
lowship of Big Reedy church, in Butler county. In this church
he was put into the ministry. He afterward moved to Barren
county, and united with Sinking Creek church. He was a
preacher in this church from 1849 to 1867. He served Smiths
Grove church in Warren county more than thirty years. He
was moderator of Green River Association eighteen years. He
moved to Missouri about 1867, where he died in 1870. His son
Joseph is a preacher among the churches of Original Green River
Association.

Sulphur Spring church was most probably gathered by
John Hightower. It is located in the southwest corner of Allen
county, and was constituted in 1798. It is by three years, the
oldest church in that county. John Hightower was the first
pastor, and served in that capacity till his death, which occurred
about 1823. At this period, the church numbered fifty-three
members. In 1840, it reached a membership of seventy-five.

Jo Jin Howard. 391

About this time the subject of missionary operations agitated
the churches of this region, as well as in most parts of the State.
Sulphur Spring church took a stand against missionary and other
benevolent societies. Two years afterward its membership was
reduced to 43. Since that time it has steadily declined. In 1877
it numbered only twenty-two members.

Sulphur Spring church probably united first with Mero
District Association in Tennessee. It afterward became a mem-
ber of Green River Association. In 18 12, it entered into the
constitution of Gasper River Association, and when Drakes
Creek Association was formed in 1820, it entered into the con-
stitution of that fraternity, of which it is still a member. The
peculiarity of this, and other churches, composing Drakes Creek
Association, is, that, within the last few years, they have dis-
carded the doctrine of the resurrection.

John Howard was an early pastor of Sulphur Spring
church. He was probably the ablest preacher that has ever
been connected with Drakes Creek Association. His devoted
piety and faithful labors won the affection of his brethren and
the confidence of the people. His influence was extensive, and
he used it diligently in the cause of his beloved Master. Forty
years after he left his field of labor in Allen and the adjoining coun-
ties, he was held in vivid remembrance and affectionate regard.

Mr. Howard was born of Episcopalian parents, in the State
of Virginia, about the year 1760. At the breaking out of the
Revolutionary War, his father sent him and his twin brother,
Thomas, to South Carolina to be out of danger. Here the spirit
of the Lord overtook the young refugee, and he was over-
whelmed with a sense of guilt and condemnation before God.
Having been raised under Episcopalian influence, which was at
that time, in Virginia, at least, a feeble expression of belief in sal-
vation by works, young Howard set about trying to justify him
self before God, by good deeds. But all he could do gave his
conscience no relief. The more he examined himself in the light
of God's law, the greater was his distress, until he was almost
driven to despair. At last he threw himself on the mercy
of God through Jesus Christ, and was enabled to enjoy great
peace. He soon afterward united with a Baptist church. At the
close of the war, he went to Georgia, where he was brought into
the ministry.

392 History of Kentucky Baptists.

Soon after the beginning of the present century, he moved
to Kentucky, and settled in what is nowAllen county. Here he
united with Trammels Fork church, and soon afterward became its
pastor. Some time after, he was chosen pastor of Sulphur
Spring church, in the same county. To these churches, he
preached till about 1829.

Mr. Howard was a man of good cultivation, possessed ex-
cellent preaching talents, and was a faithful and skillful laborer
in the cause of his Master. His preaching was a clear, strong
statement of gospel truth. He was an excellent singer, and
was very skillful in the use of his fine social powers. His use-
fulness, both in building up the churches and in leading sinners
to the Savior, was very great. His themes in the pulpit, and,
indeed everywhere else, were the love of God and Christ's suffer-
ing for sinners. He believed fully in the doctrine of sovereign
grace, but preached earnestly that men ought to repent and
turn to God.

About the }^ear 1829, he moved to Fulton county, Illinois.
Here he lived and labored about sixteen years, and then went
to that city which he had been seeking from the days of his
youth. Among his last words were these: "God's portion is
his people, and Jacob is the lot of his inheritance."

Mr. Howard was married four times, and raised a large and
respectable family. One of his sons, Emizar Howard, was a
very respectable preacher in Spoon River Association in Illinois.
Tilman Howard, another of his sons, was a prominent lawyer
and politician in Indiana. Mr. Howard's fourth marriage was
unfortunate. His wife opposed his preaching, and much im-
bittered his last years.

Isaac Steele was many years pastor of Sulphur Spring
church.* James Steele, his father, was, in early life a resident
of North Carolina. He served seven years in the old Revolu-
tionary War. He was in twenty-one pitched battles, and had
his clothes and hair cut by several musket balls, but received
no wound. He was among the early emigrants from North
Carolina to what is now Allen county, Kentucky. Here he
opened a farm and tilled it until his death.

Isaac Steele was born in North Carolina, in 1789, and came

* I was led into a mistake here. Mr. Steele was pastor of Sulphur
Spring church in Simpson county, instead of that in Allen county.

Isaac Steele. 393

with his parents to Kentucky in early childhood. He was
brought up on a farm, and received a better education than was
usual where he was raised. This, however, was very limited.
He professed religion in his i6th year, and was baptized into
the fellowship of Salem church, at her arm on Middle Fork
of Drakes Creek, by John Hightower. He was in the consti-
tution of Middle Fork church in Allen county, in 1808, and was
licensed to exercise a gift, August 2, 181 2. His progress was
so slow that he was kept on probation five years. In January,
i'8i8, he was ordained to the ministry by Zachariah Morris,
Benjamin Jackson and Jesse L. Hickman. Soon after his mar-
riage, he moved on the line of Tennessee. So that his house
stood in Simpson and Logan counties of Kentucky, and Robert-
son county, Tennessee. His citizenship was in Kentucky. The
churches of which he was pastor longest, were Sulphur Spring,
Sulphur Fork and Head of Red River. He was zealous and in-
dustrious in his holy calling, and many sinners were led to Christ
through his ministry. Among the fruits of his early ministry
was the now venerable O. H. Morrow, who has been an
eminently successful minister of Jesus Christ about fifty-five
years. Late in life as Mr. Steele began to preach, he labored
in the gospel ministry fifty years. He was called to his reward
in 1862.

Mr. Steele possessed but little genius, and only a moderate
intellect. The powers of his mind developed very slowly, and
never rose above mediocrity. His fund of knowledge, which
was not extensive, was acquired by slow and patient investiga-
tion, and was thoroughly digested. He possesed a sound dis-
criminating judgment, and his mind was well disciplined. He
was conservative in his temperament, and never bold or defiant
in his address. Perhaps he was cautious and timid to a fault
— failing sometimes to declare his matured convictions, lest he
should provoke controversy, to which he had a great aversion.

When Drake's Creek Association divided, in 1840, on the
subject of missions, the church of which Mr. Steele was a mem-
ber, and those of which he was pastor, adhered to the anti -mis-
sionary party, and he remained in that connection, the remainder
of his life. "But," writes O. H. Morrow, "he was by no
means anti-missionary in his feelings or preaching. He had

been with his churches so long, and was now getting old, that
26

394 Histofy of Kentucky Baptists.

it required more nerve to leave them than he possessed." Mr.
Morrow continues: "Bro. Steele, was a very acceptable preacher
of the gospel. When in his prime, his voice was melodious,
and his manner fascinating. Few men in his day could draw
out as large congregations. He was deservedly very popular.
He would labor freely and successfully among the Missionary
Baptists, and was very far from being inefficient in revivals. He
Avas a model ate Calvinist in sentiment. Few men held so strong

o

and lasting a hold on the affections of his brethren and the peo-
ple generally. He was a good man wherever he was found*
and still lives in the affections of all who knew him."

Mr. Steele was three times married, and raised a respecta-
ble family of five sons and seven daughters.

Muddy River church was the first Baptist organization
of the kind within the present limits of Logan county. It was
located on the head-waters of the stream from which it derived
its name, a {&\n miles north-east of Russellville. It was proba-
bly gathered by Lewis Moore, and was constituted in 1798. It
probably first united with Mero District Association, then
entered into the constitution of Cumberland, and finally, into
that of Red River, of which it remained a member as long as
it had an existence. It appears never to have become a large
church. In 18 12, it numbered sixty-four members, in 1830
forty- three, and, in 1832 forty members. It had some able
ministers and other prominent men among its members, and
was doubtless the mother of several churches which arose
around it.

Lewis Moore, who was a number of years, (probably from
its constitution), pastor of Muddy River church, was early a
resident, and most likely, a native of Johnson county, N. C.
Tnere he was licensed to preach. He was ordained to the pas-
toral care of Reedy Creek church in Warren county of that
State in 1786. To this church he preached twelve years. He
was also pastor of Sandy Creek church in Franklin county
fourteen years. In 1798, he moved to Kentucky, and settled
on Muddy river, in Logan county. There he became a mem-
ber and the pastor of Muddy River church, to which he minis-
tered at least fourteen years. According to tradition, he was a
good, plain, old preacher, and was, for a number of years after he
moved to Kentucky, the only Baptist preacher in Logan county

Leonard Page. 395

except John Bailey, who moved to the county in 1798, and
remained there only two years.

Leonard Page was early a minister in Muddy River church.
He was a preacher of fair ability, a man of eminent respectability,
and a wise and prudent laborer. The distinguished Andrew
Broadus of Virginia, speaks of him as the " Honorable Leonard
Page," by which it is inferred that he had enjoyed some political
distinction in the earlier part of his life.

Leonard Page was the son of John Page, a respectable
farmer, and a member of Licking Hole Baptist church in Gooch-
land county, Va., and was born September 29th, 1762. He
received a common school education. At the age of sixteen
years, he entered the Continental army, and continued in active
service till the close of the war. Soon after his return home, he
married Jenny, daughter of Johnson Hodges, a farmer of Gooch-
land county. She had been raised an Episcopalian, but, some-
time after her marriage, professed conversion, and united with
the Licking Hole Baptist church, then under the pastoral care
of Hugh French. Her husband soon afterward followed her
example. In this church Mr. Page was ordained to the ministry.
Speaking of this church, Mr. Semple says: "In 1804, they
enjoyed one of the most heavenly revivals that ever was seen.
Four or five hundred were baptized, and among them some very
respectable characters indeed. Leonard Page, who was very
active and useful in the revival, has since been chosen pastor."
\\\ this revival, Mr. Page baptized two of his children. The
church continued to prosper under his care, till 181 1, when he
resigned his charge and moved to Kentucky.

He settled on Whippoorwill creek, about seven miles west
of Russellville, in Logan county. Although this region had
been settled nearly twenty years, and there had been some
extensive religious revivals among the people, the Baptist cause
had been neglected for want of laborers. Mr. Page united with
the little church on Muddy river, which was at least ten miles
from his residence.

Mr. Page, though past middle life, went actively to work in
this new field. With well defined purpose and much practical
experience directing his efforts, he did not labor in vain. Pie
soon raised up a church at Russellville, and became its pastor.
This organization has been a very prosperous one, and is now

396 Histofy of Kentucky Baptists.

one of the leading churches of Bethel Association. Mr. Page
continued pastor of this church till 1821, when William Warder
settled among them and became their pastor. Mr. Page was
instrumental in gathering several other churches, among which
were Union, near his home, Mt. Gilead, at Allensville, and
Pleasant Grove, in the southern part of I.ogan county. To
these churches he ministered till he became old and feeble, and
other ministers were raised up to take charge of them. Near
the close of his life, he joined the Campbellites, after which he
preached very little. He died from the effects of cholera, by
which he had been attacked a year previous, March 28th, 1836.-
Of his descendants, B. F. Page, a grandson, is a respectable
Baptist preacher in Liberty Association.

Philip Warden was the third pastor of Old Muddy River
church. He was a preacher of good gifts, and extraordinary
usefulness. He occupied a broad field, lying between Russell-
ville and Green river, in which there was no preacher of
moderately fair attainments, except himself and the Venerable
Benjamin Talbot, for a long period.

Mr. Warden was born in Ireland, in 1763. His parents
emigrated to America, while he was in his infancy, and were
among the first settlers of Fayette county, Kentucky. Young
Philip grew up to be a bold, daring youth, and was possessed of
true Irish courage. The Indians did not allow him to want op-
portunities to display his bravery. Whenever there was a horse
stolen, or a family murdered, by the savages, the enthusiastic
young Irishman was " up inarms," and ready for the pursuit.
He was in many Indian fights, and among other daring adven-
tures of his, he accompanied General Wayne in his Northern
campaign, in 1792.

It was probably during the great revival, at the beginning
of the century, that Philip Warden was converted and baptized,
into the fellowship of Forks of Elkhorn church, in Franklin
county, by the famous William Hickman. The laborers in the
vineyard were plenty, in that region, and it is not known that
Mr. Warden engaged in any public religious exercises while he
remained on Elkhorn. But, in 18 13, he moved to the Green
River country, and setted in the northern part of Logan county.
Here he and his wife, Rachel, united with Mount Moriah
church, afterwards called Stony Point, which had been consti-

Philip Warden. 397

tuted in April of that year. The people were poor and illiter-
ate, and had great need of some one to teach them the true Wis-
dom. On the 25th of February, 1814, two months after Mr.
Warden joined the church, the following item was entered on
their book of records :

"The brethren's minds consulted respecting Brother War-
den's gift, and it is approved of ; and he is licensed to preach
the gospel at home and abroad, and [we] bid him God speed."

Mr. Warden was now 5 i years old. But he availed him-
self of his license, and literally preached the gospel ''at home
and abroad." His gift appeared to so great a profit, that he was
ordained to the ministry, by Lewis Fortner, John Martin, and
WilliamTatum, in September, 1815. He now had a wide, un-
cultivated field to operate in, and he went to work in earnest.
He preached the gospel from house to house, with a burning
zeal. The Lord gave him great favor with the people, and a mul-
titude received the word from his lips, and rejoiced in it.

The first church he was called to, was Ivy in Warren
county. In 1820, on the resignation of Daniel Barham, he was
called to the care of Stony Point, of which he was a member.
Having resigned the care of Ivy, he was called to Bethany
and Muddy River in Logan, and Hazel Creek in Muhlenburg.
To three of these churches he ministered with abundant suc-
cess. But Bethany, to which, in 1826, he, with his family, had
moved his membership, was factious and turbulent. They
had among them a sort of preacher of the name of Dud-
ley Robertson. He was Antinomian in doctrine, and violently
opposed to missions. Mr. Warden believed in the sufficiency
of the sacrifice of Christ to save all men, and was warmly in fa-
vor of sending the gospel abroad, as well as of preaching it to
everybody at home. The church soon became divided in senti-
ment between the two systems of doctrine. The Robertson
party became dissatisfied with Mr. Warden, and determined to
reform his doctrine, or silence him from preaching. They soon
found an opportunity' to test the measure of their authority. It
being winter, the church held meeting at a private house.
When Mr. Warden rose up to preach, something like the fol-
lowing dialogue took place between him and one of the Anti-
missionary members :

Member: "Sit down. Sir, you can't preach here to-day. "

398 History of Kentucky Baptists.

Preacher: '• Why so ?"

Member : ' ' Because you are out of order. "

PreacJier : ' ' There is no charge preferred against me, that
I know of."

Member : "It's no odds : you are out of order, Sir, and
you can't preach hereto-day."

Preacher: " I will preach, the Lord being my helper."

Mr. Warden proceeded to deliver his discourse. During
the delivery of the sermon the Anti-missionary party collected
in one corner of the room, claimed to be Bethany church, and
proceeded to the transaction of business. A few days after-
wards, two of the leaders in this disgraceful affair were ar-
raigned before a justice of the peace, by some friend of law and
order. One of them was fined ten, and the other fifteen dol-
lars.

On testing the strength of the two parties in the church, it
was found that the Missionaries had a small majority. The
Robertson party magnanimously proffered to give the Mission-
ary party letters of dismission, which they accepted, and imme-
diately joined Stony Point church. The magnanimity of the
Anti-missionaries, however, turned out to be only a cunning
trick ; for when they came together next church meeting, they
revoked the act, granting letters to the Missionary party, and
formally excluded them from the church. Such is the madness
which religious partisanism engenders among an ignorant peo-
ple, even when they are well meaning.

Soon after this, Mr. Warden went into the constitution of
a new church, called Liberty. This church is located about two
miles north of Auburn in Logan county, and was constituted
in the summer of 1829. To this church Mr. Warden minis-
tered, the remainder of his earthly pilgrimage. It was at the
opening of a new house of worship by this church, that J. M.
Pendleton preached the sermon which he afterwards expanded
into the popular little book, called Three Reasons Why I am
A Baptist, The late Venerable Robert Woodward was raised
up to the ministry in this church, and succeeded Mr. Warden
in its pastoral care. John W. Self was also raised up to the
ministry, in Liberty church. He began to preach about 1857.

Mr. Warden continued to labor faithfully, and with almost
universal acceptance, till the Lord called him home. Few men

Orson Holland Morrow. -^gg.

were more loved, or exerted a greater influence foi good. He
died in great peace and strong confidence, at his home in
Logan county, on the first day of November, 1843.

Of this good man, Robert Woodward writes: "He was a
successful minister, and a man of deep piety and burning zeal.
Too much can not be said of his devotion and usefulness. He
was no ordinary man. He read his Bible with all the helps he
could obtain in his day. Whenever it was said: ' Father War-
den is going to preach, ' the people said: 'Let us go and hear him;
for we will be certain to hear something we never heard be-
fore.-' " Unlike too many old preachers, he was a student, as well
as an active laborer, as long as he lived. By this means he al-
ways had some new thought in his sermons. This enabled him
to interest the people, and thereby to accomplish good as long
as he lived. He was among those that "hold out faithful to the
end."

Orson Holland Morrow first entered the pastoral ofiice
at Old Muddy River church, where he was probably the imme-
diate successor of Philip Warden. He did not occupy the posi-
tion long, before antagonism of doctrine between him and the
church induced him to resign.

O. H. Morrow was born in Rutherford county, North Car-
olina, November 10, 1800. He was brought by his parents to
what is now Simpson county, Kentucky, in 1807. Here he
was raised on a farm, going to school in winter, and laboring on
his father's plantation the rest of the year. He closed his edu-
cational opportunities, with one year at school. After this he
studied practical surveying, and was afterward surveyor for
Simpson county a number of years. He possessed fine natural
capacities, and early formed good business habits, and, although
he began life poor, he was never afterward embarrassed by
poverty.

On the the first day of March, 1821, he was married to
Sally, daughter of Colonel James Hambright. With this young
woman he had gone to school. This marriage was blessed with
eight daughters, most, or all of whom were married, but all of
whom died young.

Mr. Morrow was a gay young man, and very thoughtless
about his soul. He engaged in the fashionable amusements of
the day with great zest, and was especially fond of dancing. For

400 History of Kentucky Baptists.

a short time he was engaged in distilling whisky, of which he
professed to be ashamed ever afterward. He named the place
where his still-house stood, "Morrow's Folly." In 1827 a small
Baptist church was constituted near Mr. Morrow's residence,
and named Sulphur Spring. Isaac Steele was chosen its pastor.
Mr. Morrow was finally induced to attend public worship at
this place. But it was not till 1829, that he became interested
about the salvation of his soul. He was, during many weeks,
deeply overwhelmed with a sense of his guilt and condemnation
before God. He continued to attend meeting, read the Bible
and pray. After many weeks it occurred to him that he had
not prayed in the name of Christ. He at once began to beseech
God for mercy in the name of Jesus Christ. He soon obtained
great joy in believing in Jesus. That night he and his wife went
to a little neighborhood prayer meeting. On their way he told
his wife of the great and happy changahe had experienced, but
supposed no one else knew of it. During the meeting or rather
at its close, he was called on to pray. He was much surprised,
but did not hesitate to make the effort. There was much weep-
ing, both by himself and the congregation. He soon afterward
united with Sulphur Spring church, and was baptized by Isaac
Steele. After this he conducted the prayer meetings, and
would usually close with an exhortation. A revival ensued,
and a number of persons were converted. Mr. Morrow was
soon licensed to exercise his gift. In 1833, Muddy River church
being without a pastor, called for his ordination. Accordingly
on the 13th of September of that year, he was ordained by
Benjamin Jackson, Richard Owens, Isaac Steele and Zachariah
Morris, and at once took the pastoral care of Muddy River
church. He entered upon the duties of his sacred office, and
soon built up a good congregation. The church was encour-
aged, and several persons were baptized. But his pastorate
was destined to be short.

In the fall of 1833, Gideon Blackburn, a Presbyterian min-
ister, delivered a discourse on temperance, in Franklin, the
county seat of Simpson. Mr. Morrow was present, listened to
the arguments in favor of total abstinence from strong drink,
and was convinced. He went home and began at once to try
to convince his neighbors of the propriety of total abstinence.
He also induced a temperance speaker to deliver a lecture in

Orson Holland Morrozv. 401

the neighborhood, and he and a number of his neighbors, in-
ckiding several members of Sulphur Spring church, formed a
temperance society, by writing their names on a piece of blank
paper. The church took up the question as to whether she
would tolerate her members in belonging to a temperance soci-
ety. The excitement was intense, and pervaded the whole
community. Immense crowds assembled to hear the discussion
three successive church meetings. Finally the vote was taken
and the question was decided in the negative by a small majority.
A compromise was effected by which the temperance party was
lettered off Of its members a new church was constituted under
the title of the Baptist church at Sulphur Spring, Aug. 2, 1834.
It was composed of twenty-one members. William Warder was
induced to preach to it a few months, when Mr. Morrow having
of necessity, resigned the care of Muddy River church, was called
to take charge of it. He was soon afterward called to Lake
Spring and Franklin, in Simpson, and Friendship, in Logan
county. In 1838, Sulphur Spring church finished a large brick
house of worship, and on Christmas day of that year com-
menced a meeting which was to continue a week. Protracted
meetings were just beginning to come in vogue, and many of
the churches were opposed to them. When the meeting at
Sulphur Spring had continued a week, the interest was very ex-
tensive. Many people were convicted of their sins, and one
man had professed conversion. But the influential old mem-
bers of the church said the meeting must close. If it should con-
tinue longer, it would be "'a protracted mecti)ig,'' and that could
not be tolerated. Mr. Morrow determined that the meetinpf
should go on. He rose up, made a speech to the multitude,
in favor of its continuance, and then took the vote of the con-
gregation. The people nearly all voted in favor of continuing
the meeting. The three preachers that had been laboring in the
meeting had gone home. Mr. Morrow continued the meeting
without ministerial aid, and ninety persons were baptized.

The four churches to which Mr. Morrow was preaching,
now employed him to devote his whole time to the ministry, for
one year, or, as they expressed it, "to preach every day."
His success in building up the churches of which he was pastor,
and in calling sinners from " the hedges and highways, " jus-
tified the hopes of his brethren. This year's work resulted in

402 History of Kenhicky Baptists.

the formation of two new churches — Union, in Warren county,
constituted of twenty-nine members, November 12th, 1839, and
Shady Grove, in Simpson county, which continued an arm of
Frankhn church till May 15th, 1841, Avhen it was regularly con-
stituted a church of thirty-four members. To Union church
he preached about forty-five years, to Sulphur Spring forty,
to Pleasant Grove -forty years, and to several others shorter
periods.

Mr. Morrow possessed a strong logical mind, and was a
close student, especially of the Bible. He occasionally entered
into the religious controversy of his day, both orally and with
his pen, and was by no means an unworthy contestant with
some of the ablest minds of the country. His style, both in
writing and speaking, lacked the smoothness of classical train-
ing, but it was always strong and convincing. His voice was
rather harsh, and he w'as defective in elocution, but his sermons
reached the masses with wonderful power. In person he was
tall, well proportioned and commanding in appearance. A
judge of men would see at a glance that he was born to be a
leader, in whatever occupation he might have followed. His
whole character combined the elements of success in an eminent
degree. But what is most to be admired in him was that all
his powers were honestly consecrated to the service of his
beloved Master.

During the first eight years of his ministry he kept no
account of his labors. After this, he kept a diary, from which
the following paragraph was composed, and was published in
the Franklin Patriot in 1876 :

" He has been instrumental in organizing and building up
sevea churches. He has served as pastor, for different periods
of time, fourteen churches, preaching to several of them two
days in the week once a month. He has served them alone,
adding together the years he has preached to each, 1 12 years,
viz: Pleasant Grove, Logan county, 35 years; Old Union,
Warren county, 37 years, and Sulphur Spring, Simpsoncounty,
40 years. He has preached about 3,500 sermons, delivered
about 3,000 exhortations, attended about 400 funerals, married
about 500 couples, baptized about 2,020 persons, 18 of whom
became active ministers of the gosnel, and, in doing this work,
traveled about 52,200 miles — more than twice around the globe.

Beaver Dam Church. 403

Besides a'l this, he made scores of temperance speeches, attended
well to his temporal and home interest, and has surveyed
enough land to make a small State."

Nine years has passed away since the above paragraph was
written, and the venerable man of God is still living and labor-
ing for the Master.

Beaver Dam church is located in Ohio county, about four
miles south of Hartford, the country-seat. It takes its name
from a small tributary of Muddy creek, near which it is situated.
It is, by several years, the oldest church between the Green
and Ohio rivers, west of Elizabethtown, and is the mother of a
large family of similar organizations in that region of the State.
There was a very early settlement at Hartford, probably not
far from the year 1780. Among these early settlers was a
German family, bearing the name that is now spelt Coleman.
After spending some time in the fort, near the present town of
Hartford, Mr. Coleman moved his family about five miles south,
and located on a small stream', to which he gave the name
"Beaver Dam," in consequence of the beavers having built
dams across it to raise the water over the entrance to their sub-
terranean houses. "The first religious awakening of which we
have any account," J. S. Coleman informs us, in his very
interesting history of Beaver Dam church, "was produced in
the mind of Mrs. Coleman through reading Luther's translation
of the New Testament, a copy of which she had brought with
her from Germany. After some time spent in reading, weep-
ing and praying, this German woman found peace and great joy
in trusting in Jesus for salvation. But now she saw that the
same book, that had led her to the Savior, commanded her to
be dipped in the name of the Holy Trinity ; for such is the
meaning of the word for baptism in Luther's translation. This
much perplexed her, for there was no minister of the Gospel in
all that region of country. Her conscience could not be at
rest till she should have obeyed her beloved Lord. Finally,
her course was resolved upon. She walked down to the little
stream of Beaver Dam, and dipped herself beneath its waters.
Coming up out of the water rejoicing, she met her little son
who had followed her to the baptismal stream. He asked her
why she dipped herself in the water. Being filled with the
Holy Spirit, she preached Jesus to her little son. There the lad

404 Histoiy of Kentucky Baptists.

received his first religious impressions, and was afterwards, for
many years, a valuable member of old Beaver Dam church."
This little boy was the grandfather of the widely known J. S.
Coleman, long the efficient pastor of Beaver Dam church,

Beaver Dam church was constituted on the 5th of March,
1798, of the following five persons: John Atherton, Sr., and
his wife Sally, Aaron Atherton and his wife Christina, and
James Keel. The latter was a preacher, and for a short time
served the young church as pastor. But, in 1803, moved back
to Mercer county, from whence he had come to this region, and
was succeeded in the pastoral office at Beaver Dam by the
famous old pioneer Ben Talbot. Mr. Talbot served the church
with great acceptance nearly thirty years. During the year
1804, the church enjoyed a precious revival, during which fifty-
two were added to her membership by baptism. During this
revival, Mrs. Coleman, who had baptized herself many years
before, as related above, was baptized by Mr. Talbot and
received into the church. Another incident occurred just at
the beginning of this revival, which J. S. Coleman relates as
follows :

" The preacher arrived at the water's edge a little in advance
of the Dutchman, and began preparing for the baptismal service,
when, hearing a splash in the water behind him, he looked just
in time to see his candidate disappear under the wave, but mo-
mentarily emerging from the water, and facing the preacher, ex-
claimed, in the full use of his German brogue, ' Mr. Bracher,
vill dot do ?' Talbot, rather abashed, hesitated to reply for a
moment, when plunge went his Dutchman under again. When
coming again to a perpendicular, he exclaimed, with increasing
vehemence, 'Mr. Bracher, me shay vill dot do?' This time
Mr. Talbot made haste to reply, and was just in time to save
John Inglebright from the third plunge. Coming up out of the
water, he stood shivering until Talbot sang a hymn and offered
prayer, and then submitting himself into the hands of the ad-
ministrator, received the ordinance in due form."

The second revival which occurred in this church, was dur-
ing the period of the alarming earthquakes which prevailed in
the Mississippi Valley, in 1811-12. A large number was added
to the church, 5 i being approved for baptism, in a single day.
At the close of this revival, the church numbered 175 members.

Beaver Dam Church, 405

She now began to establish "arms " at different points in her
extensive territory. These " arms " were small bodies of
brethren, belonging to the mother church, who met statedly for
worship, and were watched over by the pastor, and a com-
mittee of brethren appointed for the purpose. They exercised
some of the functions of a church, but all their transactions
were subject to revision by the mother church. When one of these
arms was deemed competent ' ' to keep house, " or was ' ' ripe for
constitution," it was constituted in due form, and became an
independent church. If an arm did not prosper, or failed to
conduct itself properly, it was dissolved. The following record
shows how the church dealt with an inefficient arm :

" Bro. R, Render and Henry Coleman met our arm at
Vienna Falls, and found several of the members living scandal-
ous lives. Whereupon they turned out the bad ones and brought
the good ones home with them."

By this means of church extension, Beaver Dam dotted
a large expanse of country with numerous churches, several of
which are now among the largest and most efficient country
churches in the State. This old church probably first joined
Mero District Association, then Cumberland, then Union, then
Green River, then Gasper River, and, finally, Daviess County
Association. It continued to be a very prosperous church, un-
til the last few years, when it fell into the pernicious habit of fre-
quently changing pastors. Since which it has been unhappy,
and appears to be in a decline. Of James Keel and Benjamin
Talbot, the first and second pastors of this old mother church,
something has been said elsewhere.

Alfred Taylor was a very distinguished minister of the
gospel in his country, and generation. The Green river country
had produced no such a man before him.

Joseph Taylor, his father, was a native of North Carolina.
In early life he professed conversion and, Avith his wife, united
with the Methodists, and, by them, was put into the ministry.
After some years, he became convinced of the scripturalness of
Baptist principles, and was baptized by Nathan Arnett of Ten-
nessee. In September, 1804, he and his wife entered into the
constitution of Providence church, in Warren county, Ken-
tucky. He remained a minister in this church, till 181 1, when
he moved to Butler county, and united with Monticelo. Of this

406 History of KejiUicky Baptists.

church, he became pastor, and served it in that capacity till
1837. Hs ^^^s a preacher of small gifts, but is believed to have
served his generation faithfully, and doubtless accomplished
some good.

Alfred Taylor was born in Warren county, Kentucky, July
19, 1808. At three years old, he was taken by his parents to
Butler county, where he was raised up. His opportunities for
learning were so poor, that, at the age of twenty, he could
barely read intelligently. After he entered the ministry, he
was, for a time, under the tuition of David L. Mansfield, and,
at a still later period, he studied under the renowned William
Warder. He possessed a strong logical mind, and was an
earnest student : so that in the end he was well educated, in
the best sense of the term.

Notwithstanding young Taylor was raised by pious par-
ents, he early fell in with evil associates, and by degrees, formed
habits of dissipation, and finally became profanely wicked. But
at length the Holy Spirit found way to his heart. In his journal,
he says : " After laboring four years to recommend myself to
God's favor, I was enabled, in my 22d year, October, 1829, to
trust in Him whose blood speaketh better things than that of
Abel, in whom believing, I was enabled to rejoice with joy un-
utterable and full of glory. In November following, I was bap-
tized in Sandy creek, Bufler county, Kentucky, by Benjamin
Talbot." He soon began to exercise in public, and, 011 the 3d
Saturday in May, 183 1, was licensed to preach. He was ex-
tremely awkward in his early efforts, and so slow was his progress,
that it began to be said freely: " That man had better quit."
But his heart was in the matter, and he persevered.

After three years' probation, he was ordained at Sandy
Creek church, in May, 1834, by Joseph Taylor, David J.
Kelly, and William Childress. He was called to Pond Run
church the same year, and to Sandy Creek, the year following.
In 1835, he was married, and the next year moved to Ohio
county, and took charge of old Beaver Dam church. By this
time he had gained sufficient confidence and mental discipline
to be able to express his thoughts, and he grew rapidly in popu-
larity and usefulness. From this time he had many more calls
than he could accept. His success in bringing the unconverted
to the Savior was wholly unprecedented, in the lower Green

Alfred Taylor. 407

River country. But his pastoral labors, which were faithful and
efficient, in an eminent degree, formed but a small part of his
work.

Between the time of Mr. Taylor's ordination, in 1834, and
the close of the year 1836, the following eminent ministers left
the harvest field, in Kentucky, and went to their home
above : Walter Warder, William Warder, William C. Warfield,
John S. Wilson, Benjamin Talbot, D. J. Kelley, David Thur-
man, and James H. L. Moorman. These were the leaders of
God's hosts, in the State. All of them, except the first named,
labored in the Green River country. Of all the preachers, of
anything like prominence in the general work of the Denomina-
tion, in the lower Green River Valley, D. L. Mansfield was left
alone, and his labors were confined to a comparatively narrow
boundary. At the beginning of the great revival of 1837-40,
Alfred Taylor became the leader, by common consent. And
few men ever discharged the responsibility more worthily, or
with greater success. The question of the propriety of " pro-
tracted meetings" was the first one he was called on to de-
cide. Against much opposition, he determined in their favor.
His first experiment was made at Walton's Creek in Ohio
county. The Lord decided in his favor. Over 180 people pro-
fessed conversion. He now gave himself wholly to the work of the
ministry, with great activity. From this period, till his delicate
frame became too much enfeebled to endure constant labor, near
the close of his pilgrimage, he was the leading preacher of the lower
Green River Valley. In preaching talent, he had no equal, ex-
cept his intimate and steadfast friend, J. M. Pendleton, and as a
successful preacher, he was without a rival. Besides the
churches already named, a number of others, including the first
church at Owensboro' enjoyed his pastoral ministrations, for dif-
ferent periods of time.

Towards the close of his life, he suffered from disease of
the lungs to such a degree, that he was compelled to desist
from preaching, for a time. But, after a brief rest, he again en-
tered the field of labor. In the fall of 1865, he went to the
neighborhood of Providence church in Warren county, to preach
a funeral discourse, and then aid his son, J. S. Taylor, in a
series of meetings, at that church. He reached Charles Asher's,
in the neighborhood of the church, on Friday night, and was so

408 History of Kentucky Baptists.

feeble that he had to be assisted to bed. He continued to sink
till the 9th of October, 1865, when he went to his everlasting
rest.

. Mr. Taylor was three times married, and raised a large and
respectable family. Three of his sons, Judson S., William C.
and James P., are Baptist preachers, and, it is hoped, are
worthy of so noble a father. W. C. Taylor has published abrief
biography of his father, in a neat little volume of 123 pages.

David Ewing Burns, one of the most distinguished pul-
pit orators of the Mississippi Valley, succeeded Alfred Taylor
in the pastoral care of Beaver Dam church, in 1845. He was a
native of Indiana, and was born of poor, illiterate parents, a
few miles up the Ohio river from Evansville. He was raised up
to hard, rough labor and the rude sports and frolics of an es-
sentially backwoods life. At the age of manhood, he could read
with some fluency and write a little, very crudely. At this
period he crossed over the Ohio river, with the hope of getting
employment as a stage driver. Falling in at a meeting, con-
ducted by Alfred Taylor, in the region of Owensboro', he re-
mained some days, professed conversion, and was baptized by
Mr. Taylor. Returning to his mother's, he engaged in prayer
and exhortation, and there was soon a considerable revival
in the little church near his home. A few months after this,
he went to Hardinsburg, Kentucky, to attend a meeting, con-
ducted by Thomas J. Fisher. During this meeting, he preached
his first sermon. The people were astonished at his wonder-
ful oratory. He was induced to go to Georgetown College. But
remained there less than a month. He returned to the Green
River country, and was ordained to the ministry, about 1845, by
T. J. Fisher and Thomas L. Garrott. He was called to the
care of Beaver Dam, and perhaps some other country churches,
to which he preached but a few months, when he accepted a
call to the church in the town of Henderson. The charms of
his oratory drew admiring crowds wherever he preached. HeJ
read poetry and light literature, but had no taste, and perhaps
very little capacity for study. After remaining a year at Hen-
derson, he became pastor of the church in Russellville. He was]
wonderfully popular with the young, but he did not please the]
older members of the church. He remained there but six^
months, when he accepted a call to Paducah. Here he re-

David Ewing Bums. 409

mained three years, preaching to large and admiring crowds to
the last.

In 1850, Mr. Burns was called totheBeal Street church, in
Memphis, Tennessee. He remained here a year, preaching to
the largest congregation in the city. From Memphis he was
called to Jackson, Mississippi. Here, at the age of thirty, he
was married to Tallula Slaughter, an orphan, who possessed
considerable property. By this means, he became proprietor of
a valuable plantation near Canton, Mississippi. To this planta-
tion lie moved, and became pastor of the church at Canton. He
succeeded Avell in business, and was popular as a preacher. But
the calamities of the war fell heavily upon him, as upon thous-
ands of others, and left him penniless. In 1866, he took charge
Df the Coliseum Place church in New Orleans. But the society
did not suit him, and he Avas uncomfortable. After a short and
unsuccessful pastorate, he accepted a call to the First Church in
Memphis. Here he enjoyed great popularity, the brief re-
mainder of his days on earth. After a short illness, he died at
tiis home in Memphis, in November, 1870. His last audible
ivords were : "I have trusted in Jesus for thirty years. I can trust
bim still."

Mr. Burns was an oratot by nature, and, with proper
training, might have exercised an immense pulpit power. But
destitute of this, he fascinated the multitudes, as few men
:ould, without either instructing them, or reaching their hearts.
He had very meager fruits of his ministry, notwithstanding the
^reat crowds that attended his preaching, from first to last. As
a Christian man, his character, as far as known, was spotless.
He was a man of public spirit, and gave valuable aid to the De-
nominational enterprises of his time. He possessed a generous
spirit, and a cheerful temper, and was much loved by those with
whom he associated.

James Smith Coleman was long the pastor of Old Beaver
Dam. His parents, grand parents, and great grand parents,
were members of thij church, and he united with it, when he
was eleven years and ten days old. At nineteen years of age,
he was chosen clerk of this church of his fathers, in which ca-
pacity, he served nine years, and then, in 1854, became its pas-
tor. At a very early period his great grand parents emigrated
from Germany to Pennsylvania, where they stopped only a few
27

4IO History of Kentucky Baptists.

months, and then descended the Ohio river in a flatboat, aiming
to land at Beargrass, the present site of Louisville, Ky. But on ar-
riving at that point, they discovered Indians on the shore. Pull-
ing out, to avoid danger, they floated over the Falls, and con-
tinued their journey to the Yellow Banks, the present site of
Owensboro'. Here the young German couple buried all their
possessions, which they could not carry with them, and walked
28 miles, to a little fort, near the present location of Hartford.
In this little fort, their first child was born. This child was the
grandfather of J. S. Coleman. They remained in. the fort, till
this child was about three years old, and then moved to the spot
where the village of Beaver Dam is located, on the Elizabeth-
town and Paducah Rail Road. An account of the self-baptism
of Mrs. Coleman was given in the history of Beaver Dam
church. At this place, the little boy which was born in the
fort, became the father of 23 children, all born of one mother.
Ofthese, Elisha H. Coleman, born January 5, 1805, was the
oldest.

J. S. Coleman, only child of Elisha H. and Susannah Cole-
man, was born in Ohio county, Ky., February 5, 1827. His
father was of German, and his mother of Irish and Welsh extrac-
tion. His parents were in good circumstances, and gave him
what was then regarded a good opportunity to get an educa-
tion, viz. he labored on the farm during the summer, and went
to school during the winter. When he grew up, he taught
school, and attended school, alternately, till he acquired a fair
English education, and probably some knowledge of some of
the dead languages.

In the eleventh year of his age, he was suddenly awakened
to a vivid sense of his sinful and ruined estate, before God, by
reading the following stanza of a then popular old hymn:

"That awful day will surely come ;

The appointed hour makes haste,
When I must stand before my Judge

And pass the solemn test."

Without any religious instruction, save that which he had
previously received from his pious parents, he set about seek-
ing the salvation of his soul. After seeking for sometime, he
found peace in Jesus, and was afterwards baptized by Alfred
Taylor. In his fifteenth year, he was strangely and power-

James Smith Coleinan. 411

fully impressed with a sense of duty to give his life to preach-
ing the gospel. But thinking it impossible for one so ignorant
as he deemed himself, ever to be able to engage in so holy and
responsible a work, he strove to stifle his impressions, and suc-
ceeded, for the time. At about the age of 20, he married
Rachel Chapman, to whom, in after years, he acknowledges
himself greatly indebted for what he has been enabled to ac-
complish in the work of the ministry.

Soon after he arrived at his majority, he was elected Sher-
iff of his county. After this he was elected Brigadier General
of his Congressional district, which, under the then existing
military laws of the state, gave him considerable prominence in
the district. The way to a seat in Congress seemed opening
before him. His ambition was greatly kindled. But now his
religious duties, which had been much neglected, for several
years, began to press upon his mind with force. Meanwhile,
his early impression of duty to preach the gospel returned
with great power. He again strove to throw off these impress-
ions. To the proud, ambitious young man, with such bright
worldly prospects before him, the thought of the poverty, self-
denial, and reproach, attending the life of a preacher, w'as al-
most intolerable. The struggle was long and terrible, but the
Spirit of God prevailed. "The strife went on," says he, " un-
til humbled and subdued by God's grace, I at last submitted to
be anything, or do anything, or, at least, to attempt anything
that the Lord might require of me. This condition, and sub-
mission, was reached late one Sabbath evening — perhaps the
last in April, 1854 — while on my knees, far out in the deep
forest, where I was wrestling with God, duty, and self"

Mr. Coleman had already acquired considerable practice in
public speaking, and, the following Sunday night, he com-
menced his ministry, at Old Beaver Dam church. This was in
May, 1854. He took charge of Beaver Dam, and perhaps
other churches, the same year. Within one year, he so dis-
posed of his worldly affairs as to be able to give his whole time
to the work of the ministry, which he has done to the present
time (1885). He was ordained, in October, 1854, by Alfred
Taylor and J. F. Austin. He was very soon pastor of four
churches. From the beginning, his success was extraordinary,
not only in the churches of which he was pastor, but in many

4 1 2 History of Kentucky Baptists.

revival meetings, which he engaged in. He served Buck
Creek church, McLean county, as pastor, 24 years, Beaver
Dam, 18 years, Green Brier, 14 years, Sugar Grove, 12 years,
West Point, 9 years, and several others, shorter periods of
time. He has assisted in constituting 1 1 churches, and in or-
daining 20 preachers. He was Moderator of the General As-
sociation of Kentucky Baptists, from 1859, till 1872. He was
editor and proprietor of the Green River Baptist, for a time
during the war. He was also co-editor and part owner of the
Westet7i Recorder, one year. He was State Evangelist, under
appointment of the Board of the General Association two or
three years.

In 1877, he accepted a call to the First Baptist church in
Owensboro'. During the first year of his pastorate there,
250 were added to the church. Walnut Street church was con-
stituted in that city the same year, and Mr. Coleman subse-
quently became pastor of that organization. He is at present,
pastor of some country churches near his birthplace.

Between the time he was ordained, in October, 1854, and
the first of January, 1879, ^^^ baptized 3,415* persons. About
700 of these were from other denominations — mostly from the
Methodists which were, next to the Baptists, most numerous in
his part of the State. Among those he has baptized from the
Methodists may be named W. Pope Yeaman now of St. Louis.

Mr. Coleman has acquainted himself with the outlines of
theology and religious literature, and is familiar with his text
book; but he has studied men rather than books. He is much
better acquainted with the human heart than with systematic
theology. He has dilligently studied effectiveness, and few men
ever studied it to more advantage. Whatever may be said of
his want of elegance of style, few men in Kentucky have ever
been able to draw and hold together, from year to year, larger
congregations or more deeply interested audiences. He holds
his religious convictions intensely, and is always ready to advo-
cate and defend them. He has proved himself a skillful
debater, but his best gift is that of a popular preacher. In this
it would be difficult to point out his superior. But the best
eulogium that can be passed on him as a preacher, is, that

-To the present (1885), he has baptized over 4,000.

JoJih M. Pcay. 413

extraordinary success has attended his ministrations from first
to last.

John M. Peay, one of the most useful preachers in the
Green River country, was for a short time pastor of Beaver Dam
church. His ancestors were Baptists, two or three generations
back, at least. William Keele, his maternal grandfather, was a
Baptist minister, and was pastor of old Garrison church in Cof-
fee county, Tenn., 56 years.

Mr. Peay was born in Rutherford county, Tenn., May
19th. 1832, In early life he moved to Butler county, Ky.
There he was baptized into the fellowship of Sandy Creek
church, by Alfred Taylor, in October, 1853. By this church
he was licensed to preach, in 1854. He then spent three years
in the study of J. S. Coleman, where he completed a very fair
English education. He was ordained to the ministry at Beaver
Dam church in September, 1857. The next year he moved to
South Carrollton, on the south side of Green river, and took
charge of the church in that town, to which he continued to
minister till 1882, when he took charge of Bethel jchurch, in
Christian county, where he now labors. He has usually sup-
plied four pulpits with preaching. In addition to his ministerial
labors, he conducted an educational journal, in connection with
his brother, R. D. Peay, for some years. He has published
several small works, some of which are written with decided
ability. As a preacher, Mr. Peay would hardly be regarded an
orator, yet his delivery is forcible and effective. He analyzes
his subject with close discrimination, and few men more ,thor-
oughly exhausts the matter in a text. He is a thorough Bap-
tist, and, like Coleman, under whom he studied three years, and
with whom he was intimately associated in the ministry twenty-
four years, he is always ready to preach and defend his doctrines.
He has proved himself a strong oral debater. In preaching tal-
ent, and in point of success, both as a pastor and an evangelist,
he ranks close to Alfred Taylor and J. S. Coleman.

Of the thirteen churches constituted in 1798, eight still
exist, but not more than three of them are exercising any con-
siderable influence for good, the other five having fallen into the
ranks of the Antimissionaries, and dwindled to almost insig-
nificance.

CHAPTER XXIII.

BRACKEN ASSOCIATION AND TEN CHURCHES CONSTITUTED IN

1799.

At the beginning of the year 1799, ^^^ Kentuckians were
still in a state of considerable excitement. The convention
which was to meet at Frankfort, on the 22d of July, for the pur-
pose of forming anew constitution for the State, was to decide the
vexed question as to whether the property of the people was to
be made secure to them, or jeopardized by constitutional enact-
ment. The election was to be held in the spring, when the
political status of the convention would be measurably deter-
mined. Popular meetings, were held, in February, in various
parts of the State, some in favor of, and some in opposition to,
the perpetuation of slavery by constitutional enactment. Henry
Clay was the leader, or at least, orator of the anti-slavery party.
A meeting was appointed in which each religious denomina-
tion in the State was to be represented by two members, for the
purpose of ascertaining the religious convictions of the people
on the subject of slavery. The election, however, indicated that
a large majority of the people favored the continuance of slavery
in the commonwealth. The convention finished the work of
forming a constitution on the 17th of August, and enacted that
it should be in force on and after the first day of June, 1800.

During the year, friendly intercourse was established be-
tween the governments of the United States and France, by
means of which a treaty, satisfactory to both countries was en-
tered into the following year. All causes of popular agitation
seems now to have been removed, and the commonwealth was
in a condition to enjoy full peace. The spiritual dearth still con-
tinued. The baptisms during the year may be fairly estimated
at 175. The meetings of the associations evinced nothing of
the spirit of enterprise or progress. Elkhorn had had under

[414]

Flat Lick Clnirch. 415,

consideration the propriety of having a catechism selected or
prepared for the use of children, but this year the churches hav-
ing expressed diverse opinions about the propriety ol it, the
subject was dropped. An inquiry as to whether persons who
had been excluded from the churches for embracing Universal-
ism, might be restored without an utter renunciation of that
heresy, was answered in the negative. The churches were ad-
vised to be cautious about encouraging strange preachers who
could not exhibit credentials and a fair character. Salem advised
"the churches to be very cautious about restoring excommuni-
cated ministers to their former standing." These cautions were
probably provoked by South Kentucky Association of Separate
Baptists having recommended the churches in her body to re-
store such persons to membership as had been excluded for hold-
ing the doctrine. of universal restoration.

Bracken Association was constituted of eight churches, ag-
gregating a membership of 539, on Saturday, the 28th of May,
of this year (1799). Among these churches were Washington,.
Stone Lick, Mayslick, Bracken and Lees Creek. There was
still some fruits of the recent revfval being gathered into the
churches of this little new fraternity.

A few churches were constituted during the year in various-
new settlements in the State.

Flat Lick church is the oldest in Pulaski county. It is
located ten miles north-east from Somerset, the county seat. It
was constituted of nine members, on the fourth Saturday in
January, 1799. Among its early members were Thomas Hans-
ford, James Fears, Elijah Barnes, John James and Charles Wes-
terman. The first three of these were preachers. The church
united with Tates Creek Association, the same year it was
constituted, at which time it numbered eighteen members.
James Fears was chosen pastor. This was just at the beginning
of the great revival. In one year. Flat Lick rose from twenty-
one to 106 members, in 1801. But in consequence of its sending
out colonies to form other churches in the surrounding country,
it was reduced to forty-seven members, in 1806. In 18 12, it
numbered seventy-four, but, in 1825, it had been again re-
duced to fifty. From this time it had a healthful growth, un-
der the pastoral care of Stephen Collier. At the time of his
resignation, in 1843, the church numbered 173 members. It

4i6 History of Kentucky Baptists.

has since had some reverses, but has continued to be a leading
church in Cumberland River Association, from the time it en-
tered into the constitution of that fraternity, in 1809, to the
present time.

Of James Feats little else is now known than that he was in
the constitution of Flat Lick church, and that he was its pastor
a few years. Of Stephen Collier, the second pastor, something
has already been said.

Joseph Martin James, the third pastor of Flat Lick church
was the son of Baptist parents. His father, John James, was
in the constitution of Flat Lick church. He was a valuable
church member, and lived to a good old age. He raised four
sons and four daughters. Of the latter, Elizabeth was the first
wife of the distinguished Jeremiah Vardeman. Of the sons,
J. M. and Daniel became Baptist preachers.

Joseph M. James was born in Culpeper county, Va., about
1784. He came with his parents to Kentucky, about 1794,
who first settled near Crab Orchard, in Lincoln county, but in
1798, moved to Pulaski county. Here their son Joseph, grew
up to manhood. He was illiterate in his youth, but having a
strong, active mind, and great energy of character, he made con-
siderable attainments in general knowledge. He professed
faith in Christ about 1820, and was baptized into the fellowship
of Flat Lick church by Elijah Barnes. He commenced exer-
cising in public prayer and exhortation, soon after he joined the
church. He improved rapidly in speaking, and was soon or-
dained to the ministry. He became pastor of Somerset (formerly
Sinking Creek), New Hope, Rock Lick, Mt. Olivet, and, at a
later period, Flat Lick churches. For a number of years he was
probably the ablest preacher in Cumberland River Association.
But alas for the frailty of human nature! In his old age he
yielded to the seductions of strong drink, and was disgraced.
This led on further to the heinous crime of adultery. The poor
old man became an outcast, and his sun went down in a dark
cloud, about 1849.

Daniel F. James, son of John James, was born in Lin-
coln county, Ky,in 1795. He was carried by his parents to Pulaski
county, where he joined Flat Lick church, in his youth. He
was in the battle at New Orleans, January 8, 18 15. Some years
;after this, he was ordained to the ministry. He was pastor of

Robert McAlister. 417

Double Springs church in Lincohi county, and some others. He
was probably never the regular pastor of Flat Lick church, yet
his labors for its prosperity, his constant, cheerful and devoted
piety did much to build it up, and perhaps no member or pastor
of this old fraternity, was ever more v/armly loved or highly
respected by the whole community, than was this eminently
godly man. He died, at his home in Pulaski county, Dec. i,
1871. His oldest son, A. J. James, was many years a promi-
nent lawyer in Frankfort, Ky.

Robert McAlister succeeded J. M. James in the pastoral
care of Flat Lick church. He was born in Rockbridge county,
Va. , March 5th, 1782. His father, Joseph McAlistei , was a
tailor by trade, and was of Irish extraction. He moved with
his family to Lincoln county, Kentucky, about 1790. There
the old revolutionary soldier — for such he was — added farming
to the occupation of a tailor. He ploughed his little field in
spring and summer, and made clothing of buckskin for the set-
tlers in the fall and winter, occasionally varying his occupation
by engaging in Indian fighting. After living a few years in
Lincoln, he moved to Pulaski county. He was a Presbyterian,
and lived to a good old age. He raised six sons and one daugh-
ter. The latter became the wife of the talented, but erratic
Joseph Martin James, and mother of that eminently Godly min-
ister John James, so well known among the Baptists of
Kentucky.

Robert McAlister was raised up in the wilds of the new
country, with very little education. However, he learned to
read and write, and made good use of these acquirements in
after years, more especially in reading the word of God. At the
age of twenty-four years he married Rachel McKenzie, the
daughter of a widow. He, with his wife, was baptized into the
fellowship of Rock Lick church in Pulaski county, by J. M.
James, about the year 1823. Soon after this he moved his
membership to Flat Lick, where he presently began to preach
with great zeal. He was ordained by Joseph M. James and
Stephen Collier, and was called to the care of New Hope, and
afterwards to that of Flat Lick church. To these he preached
till the Master called him up higher. He was a preacher ot
moderate ability, but he used his talent well, and the Lord
greatly blessed his labors. About 1 850, he had a light attack

4.1 8. History of Kentucky Baptists.

of flux, but riding to Somerset and back on a very warm day
before he had fully recovered, he took a relapse and died in a
few days. Mr. McAlister raised six daughters and five sons,
all of whom became Baptists, except his son Martin G., who
became a Campbellite preacher and died young of cholera.

John James was the son of J. M. James, and was probably
brought into~the ministry at Flat Lick church. Of this church
of his fathers, he was pastor after the death of Robert McAlister.
Afterwards, he moved to Columbia, in Adair county, and was
many years pastor of the church in that village. About 1872,
he moved into the bounds of Liberty Association, and preached
several years to some country churches in Hart and Barren
counties. From there he moved to Paris, Texas, where he
remained, preaching to the church in that village two or three
years. At present (1885) he is in the State of Missouri. Mr.
James was educated, it is believed, at Georgetown College. He
is well versed in the sacred scriptures, and is familiar with New
Testament Greek. He is peculiarly devoted to his holy cal-
ling ; all his powers seem to be perpetually absorbed in the
great work of preaching the gospel. He is an excellent preacher
and a man of spotless purity of character.

Somerset church, (originally called Sinking Creek) is
located in the town from which it derives its present name, in
Pulaski county. It was the second church organized in that
large county, and was constituted of twenty-one members by
Isaac Newland, Peter Woods, Henry Brooks and John Turner,
June 8th, 1798. It united with Tates Creek Association the
following October, when it reported twenty-eight members.
During the revival of 1801, it enjoyed a precious season, and
its membership increased to one hundred. Thomas Hansford
was its first pastor, and under his ministry it enjoyed peace and
prosperity. In 1812 it numbered one hundred and nine mem-
bers, and in 1823, one hundred and sixty-five. It entered into
the constitution of Cumberland River Association in 1809, and
remained a member of that body till after the formation of South
Kentucky Association of United Baptists. It united with that
body some years past. About 1850 this church divided on the
subject of benevolent societies. Those opposing such organi-
zations formed Pitman's Creek church, in the same county. The
affair finally got into the Cumberland River Association, and

Thomas Hansford. 419

iivided that old fraternity. From this resulted Cumberland
[liver Association, No. 2, of Antimissionary baptists in 1861.

In 1879, Somerset church numbered one hundred mem-
bers. It now has nearly completed a good brick house of wor-
ihip. Green Clay Smith was its pastor in 1882.

Thomas Hansford, the first pastor of this church, was an
;arly settler in Pulaski county. He went into the constitution
3f Flat Lick church the 4th Saturday in January, 1799. On
the 8th of June of the same year he went into the constitution
of Sinking Creek, and became its pastor. After remaining in
this position a number of years, he moved to Wayne county,
and became pastor of the church of Monticello. In his old age
he imagined himself slighted and neglected by some of the
younger brethren in this church. Earnest efforts were made to
remove his grievances, but all in vain. He still insisted that he
was illy treated, and, as a dernier resort to obtain satisfaction,
joined the Campbellites. He was a plain, illiterate old preacher
of excellent character. Among the early settlers of Pulaski and
the southern part of Lincoln county he was held in high esteem,
and accomplished much good in laying the foundation of the
early churches of that region. Under his preaching, the famous
Jeremiah Vardeman was reclaimed from his backsliding, and
brought into the ministry. He was the first moderator of Cum-
berland River Association, and filled that position several years
at a later period.

Daniel Buckner was the most distinguished pastor of
Somerset church during its early history. He was the son of
Henry Buckner, and was born in Lawrence district, S. C,
September 30th, 1801. In 1807, he was brought by his parents
to Cocke county, East Tennessee. Here he grew up on a farm.
He professed conversion in his fifteenth year, and walked twelve
miles to join Lick Creek Baptist church, when he was baptized
by Caleb Witt. Soon afterwards, he joined Big Pigeon church
in the same county. In 18 18, he married Mary Hampton. He
was licensed to exercise a gift in 1823, and was ordained to the
ministry, at Chestua church, in Monroe county, by George Sni-
der and James D. Sewell in 1827. While laboring with Chestua
church that year, there was a continual revival, and a large
number was baptized. He was the first Baptist that preached
in Madisonville, the county seat of Monroe. Here he, with the

420 History of Ketitiicky Baptists.

help of George Snider, constituted a church, to which he min-
istered seven years. The first protracted meeting he held
there, twenty-five were added to the church by baptism. Of
these, five became preachers, among whom were Bradley Kim-
brough, Samuel Henderson, since editor of the SotitJi-western
Baptist in Alabama, and Henry F. Buckner, long missionary to
the Creek Indians.

Mr. Buckner also gathered Ebenezer church soon after that
of Madisonville, and in the same county, and was pastor of it
seven years. He preached to the church at Jellico Plain, in
Monroe county, several years. About 183 1, he accepted a call
to Zion Hill church, in McMinn county. This church bought
him a fine horse and a small farm. For the latter they paid
$Af)0. At Zion Hill he baptized about one hundred the first
year. From this place he went to Big Spring church on Mouse
creek. D. D. Gate says, in Borum's Sketches: "About this
time he received an appointment by the State Baptist Conven-
tion to travel in East Tennessee as missionary and agent at $15
per month. His first appointment kept him from home two and
a half months. Such was the opposition to the enterprise at
that time, that some would not allow him to preach in the
church, and he was compelled to preach in the grove, school
house or family room. But seldom could he get a brother to
take the hat around for collection. In that event, he did it
himself. He was the first to introduce the missionary leaven in
seventeen counties in East Tennessee."

Soon after his return from his first trip, the church at Big
Spring preferred a charge againsf him for joining the State
Baptist Convention, and [on his] refusing to withdraw, excluded
him. The Sweetwater (anti-missionary) Association, at the
request of this church, published him in their minutes for with-
holding his credentials. He applied to the church for a copy
of the charge, presented it to Conesauga church, and was
received on it as if a letter of dismission.

After this, he moved to Washington county, and preached
with excellent success about eighteen months. From here he
moved to Cleveland in Bradley county. He and his brother.
Burrow Buckner, constituted the church at this place.

In 1839, he accepted a call to the Somerset church in Pu-
laski county, Kentucky. To this point he moved and served

Daniel Biicknc7\ 421

Lhis church fifteen years, during which he baptized into its fel-
lowship two hundred and fifty persons. He was, during the
5ame time, pastor of other .churches in the country. About
1855, he mov^ed near Perryville in Boyle county, when he took
:harge of the church in that village and some country churches.
He was w^ell sustained here for about six years, which he
regarded the happiest period of his life. But his youngest son,
Robert C. Buckner, had moved to Texas, and the parents could
not feel happy in his absence. Having resigned his charges, he
started to join his son in the far West. In the summer of 1861,
in the 60th year of his age, he put his family in a wagon, which
he himself drove and started on a journey of 900 miles. When
within 36 miles of his destination, his wife became too sick to
travel. On the ninth day of her illness, and on the 60th anni-
versary of his birth, she passed away from earth. Soon after
his arrival in Texas, he accepted a call to the church at Boston
in Bowie county. Here he remained about four years, and
baptized about one hundred persons. In 1865, he married a
second wife and moved to Paris, in Lamar county, where he re-
sided till a short time before his recent death, at the house of
his son, Rev. R. C. Buckner, in Dallas, Texas.

Mr. Buckner w-as a successful revivalist. During his min-
istry, he baptized more than two thousand five hundred persons,
twenty-five of whom became preachers. Two of his sons,
Henry F. Buckner, missionary to the Creek Indians, and Rob-
ert C. Buckner, editor of the Baptist Herald, Texas, are distin-
guished ministers. A. J. Holt, missionary to the wild tribes of
Indians, is a grandson of his.

Four Mile church is located in Campbell county. Its his-
tory is confused, like that of many others of the early churches,
by the changing of its name, failing to have its location specified
in the early associational record, and by there being a number
of churches of the same name, in various parts of the State. In
Manley's Annals, (a most valuable record), the name of a church
printed "Russell's Creek" in one place, and "Ruperts Creek"
in another, appears to have applied to the church since called
Four Mile. It united with Elkhorn Association in 1799. -^^
this period, it numbered fifteen members. It appears to have
united with Bracken Association the same fall, or the year fol-
lowing. In 18 1 2, according to Benedict, it was a member of

422 History of Kentticky Baptists.

North Bend Association, had John Stephens for its preacher,
and numbered fifty members. In 1827, it united with other
churches in forming Campbell County Association. In 1843, it
numbered ninety-two. In 1876, it was not represented in its
association, but appeared to still have an existence.

Elk Lick church is located in Scott county. It was con-
stituted in 1799, and united with Elkhorn Association the same
year. At this time it numbered six members. In 1801, it
received twenty-nine by baptism, which brought its membership
up to forty. In 1809, it entered into the constitution of Licking
Association, at which time it numbered about thirty-three mem-
bers. In 18 18, it enjoyed a refreshing from the Lord, when
twenty-seven were baptized into its fellowship. This gave it a
total membership of fifty-nine. This was its maximum. At two
subsequent periods it reached the same number, the last in 1843.
Since that time it has gradually declined. In 1876, it numbered
thirty-nine members. That it belongs to Licking Association is
sufficient evidence of its opposition to all benevolent societies.

Fourteen Mile, (now Charleston) church, was received
into Salem Association in 1799. It was, at first, located on a
small stream called Fourteen Mile creek, in what was then Knox
county in the Illinois grant, but now Clark county, Indiana.
Although this church is not in Kentucky, it was planted and
nurtured by Kentucky preachers, was a number of years con-
nected with associations in that State, and may, therefore, have
brief mention in the history of Kentucky Baptists. Besides, it
was the first organization of the kind, established on the soil of
the present great State of Indiana.

It was constituted of two men and their wives, John and
Sophia Fislar, and John and Cattern Pettit — by Isaac Edwards,
November 22, 1798. William Kellar attended the first meeting
of the church. In 1802, James Abbot was chosen its first pas-
tor. Feet washing and communion were appointed for a sub-
sequent meeting. But the brethren receiving ' ' considerable
light on the 13th chapter of John," feet washing was deferred,
and perhaps never attended to in that church. Mr. Abbot served
the church, as pastor, from March till December, 1802, when
he was excluded from its fellowship for "the heinous and
abominable crime of falsehood. " In August, 1799, Henson
Hobbs was received by letter, and, in the following September,

Henson Hobbs. 423

was chosen Elder. In 1803, the church moved its location,
and changed its name to " Silver Creek." The same year, it
entered into the constitution of Long Run Association (Ken-
tucky), at which time it numbered 47 members. In July 1803,
the church petitioned Plum Creek (now Buck Creek) church in
Kentucky, to supply them with preaching, whereupon that
church agreed to send William McCoy and George Waller to
preach to them. In 18 12, Silver Creek church, with eight
others, entered into the constitution of Silver Creek Associa-
tion in its own State, after which it had no direct connection
with Kentucky Baptists. Since that period, it has had various
fortunes and misfortunes. For about thirty years, it was the
largest and most flourishing church, of any kind, in Clark
county. But, in 1829, a majority of the church was carried off
by the Campbellite schism, and, in 1834, the remnant of the
church was divided by Parkerism, the missionary party consist-
ing only of five members. These persevered, and succeeded in
building up again. The church is, at present, located in Char-
leston, the county seat of Clark, and bears the name of that vil-
lage. W. T. Gordon, late of Kentucky, was its pastor in 1881.
Henson Hobbs began his ministry, as a licentiate, in Four-
teen-Mile church. He was of a family of Hobbses that settled
very early in Nelson county, Kentucky, and was born about
1772. The place of his birth, or at what time he moved west,
is not known. In 1799, he moved from Kentucky (as is sup-
posed) to what is now Clark county, Indiana, and united with
the church described above. Of this church he was appointed
an Elder, in September of that year. He was there licensed to
preach, August 30, 1800. For a time, he supplied this little
church with preaching, then moved back to Kentucky, and
settled near Long Run churcli, in Jefferson county. Of this
church he became a member, and here he was ordained to the
ministry, in 1802. During this year. South Long Run church
was constituted, and Mr. Hobbs became its pastor, and served
it about 19 years. He was also pastor of Cane and Back Run,
and probably some other churches. He was the first Baptist
preacher who filled regular appointments in Louisville. In this
village he preached a considerable time, and constituted, of 22
members, in 18 15, the first Baptist church planted there. Of
this church he was pastor seven years. In 18 15, Long Run

424 History of Kentucky Baptists.

Association organized a missionary board for the purpose of
sending missionaries to preach "on our frontiers." Underan
appointment of this board, Mr. Hobbs went to Missouri Terri-
tory, and spent some months in preaching. He took with him
a lad named John Holland, then a young professor, who after-
wards became an able preacher.

Henson Hobbs was one of the most active and useful
preachers of his generation, in Long Run Association. The
following extract from the Minutes of that body for 1821,
shows the esteem in which he was held : " With sensations of
sorrow, yet, we hope, with Chrstian resignation, we record the
death of Brother Henson Hobbs, who departed this life on the
14th day of August last, in the 49th year of his age. He was
23 years a zealous and successful preacher, lived beloved and
died lamented by an extensive circle of pious brethren and ac-
quaintances."

Eddy Grove church was the oldest body of the kind in
that portion of the State lying west of the Henderson and Nash-
ville Rail Road. It was located in Caldwell county, and was
constituted in 1799. Like the other early churches in southern
Kentucky, it was probably a member successively of Mero
District, Cumberland, and Red River Associations. In 181*2, it
was a member of the latter, had Daniel Brown for its preacher,
and numbered 137 members. Of the 36 churches (about half of
which were in Tennessee) which composed Red River Associa-
tion, at that period, and which aggregated a membership of
2,382, only two were larger than Eddy Grove. There was an
extensive revival in the Cumberland Valley this year. About
900 were added to the churches of Red River Association, and
a number of new churches were formed. It was thought ex-
pedient to divide the Association. Accordingly the more
western churches were embodied in a new fraternity, styled
Little River Association. Eddy Grove became a member of
this body. In 1825, the Association met with this church. At
that time it numbered only 39 members, and had the Venerable
James Rucker for its preacher. In 1827-8, it enjoyed a revival
under the ministry of William Buckley, and its membership
was increased to 51. But it again declined gradually, and,
about 1833, its name disappears from all available records.*

*For other particulars of this church, see history of Little River Association.

James Riicker. 425

James Rucker was quite an old man when he moved to
Zaldwell county, and became a member of Eddy Grove church,
^e was a preacher in Virginia during the period in which Bap-
:ists suffered much for conscience' sake. What share he had in
:hose persecutions is now unknown. Aftef filhng the pastoral
office for a time in his native State, he moved to Woodford
:ounty, Kentucky, about the year 17S5, and united with South
Rlkhorn, the first church organized on the north side of Ken-
;ucky river, and, at that time, under the pastoral care of Lewis
Zraig. In the winter and spring of that year, he labored with
[ohn Taylor, Lewis Craig, George Stokes Smith, and John
Dupuy in the first religious revival that is known to have oc-
rurred in Kentucky. About 40 persons were converted. In
A.pril, according to John Taylor, Clear Creek church was con-
stituted in Woodford county. This was the second church or-
ganized on the north side of Kentucky river. This church,
except for a short time near its beginning, had no pastor for
Tiany years. Mr. Rucker, who was in the constitution, served
t as a preacher, in conjunction with John Taylor, John Dupuy,
R-ichard Cave and John Tanner, until about 1796. About this
late, he and John Tanner, who had married his daughter, came
;o the conclusion that the Baptists in Kentucky had become
:orrupt in doctrine and discipline. Accordingly they withdrew
irom Clear Creek, and constituted, often members, a "Re-
formed Baptist church," on Salt river, in what is now Ander-
son county. In about two years, this particularly ///;r 2i\'\di sound
:hurch was rent to fragments by internal dissensions, and, like
Jonah's gourd, came to naught. Mr. Rucker returned to Clear
Creek church. But, being mortified by his failure, or having
lost his influence in the church by inveighing against its doc-
trine and practice, he moved to Caldwell county, and became a
member of Eddy Grove church, not far from the beginning of
the present century. Here the good and respectable old man
lived to a great age. He probably died about the year 1828.

Blue Spring church is located in Metcalf county, and was
constituted in 1799. The original name of this church was
"^lud Camp. Under this title it joined in the constitution of
Green River Association, in 1800, and, in 1802, reported to
that body a membership of 41. Henry Miller was a licensed

preacher in this church, at that time. It was in this church

28

426 History of Kentucky Baptists.

that an attempt was made in 1801, to restore Robert Smith to
the ministry. The effort probably failed. William Ratliff was
the first pastor of this church, of which there is any ac-
count. The served it till his death, which occurred not far
from 181 5. He was succeeded by Daniel Shirley, who served
till 1823, when he died. Ralph Petty succeeded him, and
served the church, with much acceptance, many years.

In 1845, this church divided on the subject of missions.
The Anti-missionary party remained under the pastoral care of
Mr. Petty, till his death, after which it wasted away and be-
came extinct. The Missionary party, consisting of 32 members,
united with Liberty Association. It has had a slow growth,
and has continued to be a rather small church. In 1878, it
numbered 57 members.

Ralph Petty was the most distinguished of the early pas-
tors of Blue Spring church. He was born in Virginia, Decem-
ber 27, 1767. His parents moved to Ohio, and settled near
Cincinnati. Here he was raised up, and, in young manhood,
married Isabell, daughter of James McClure of Hamilton coun-
ty, Ohio. Mr. McClure was afterwards killed by an Indian,
while standing in his yard, in Bourbon county, Kentucky,
where he had settled, after the marriage of his daughter to Mr.
Petty. Mr. Petty also moved to Kentucky, and settled in
Bourbon county. Here, during the great revival, in 1801, he
obtained hope in Christ, and was baptized.

In 1802, he moved to Barren county, and settled on Fal-
len Timber creek. Here he united with Glovers Creek church,
and, the following year, was ordained to the deaconship. He
was licensed to exercise a public gift, February 3, 1804, and
ordained to the full work of the ministry, March 3, 1805. He
was called to the pastoral care of Glovers Creek, Mt. Pisgah,
Dripping Spring, and Skaggs Creek churches, all in Barren
county. Afterwards he gave up the care of Skaggs Creek
church, and accepted that of Blue Spring, to the neighborhood
ofwhichhehad moved, in 1823.

Mr. Petty possessed medium preaching gifts, and was a
mild, conservative man. He was of easy, pleasant address, and
was a great lover of peace. He was a good pastor, and was
much beloved by his people. Besides his long and faithful
pastoral labors, he did much preaching among the poor and

Ralph Petty. 427

destitute, and, in the early part of his ministry, aided much in
building up the Redeemer's cause. His co-laborers in the east-
ern part of Green River Association were Stockton, Nuckols,
Elkin, Lougan and others.

During the great excitement in Green River Association,
on the question of missions, Mr. Petty was chosen Moderator
of that body, on account of his conservatism. The difficulties
were happily adjusted, for the time. When the first split oc-
curred in that body, in 1833, Mr. Petty remained with the
Missionary party; but when the second split occurred, in 1838,
he adhered to the Anti-missionaries. He was pastor of Blue
Spring church when it excluded Thomas Edwards for joining a
church that believed in " human societies."

Mr. Petty became very corpulent in his old age, but con-
tinued to preach till he was attacked by a flux of which he died,
July 26, 185 1. He was speechless several days before his
death.

One of Mr. Petty's chief excellencies as a preacher, was
his great simplicity, by which he made the most illiterate under-
standhim. AndrcAV Nuckols said to him, on one occasion: "Bro.
Petty, how is it that the people like your preaching so much,
and think so little of mine, when we both preach the same doc-
trine ?" "Because," replied Mr. Petty, "I cut mine up so
that they can eat it, while you give them yours whole."

Thomas Edwards was raised up to the ministry in Blue
Spring church. He was born of Baptist parents, in the state of
Virginia, September 27, 1787. He came with his parents to
Woodford county, Kentucky, about 1791, and thence to what
is now Metcalf county, about the year 1800. He professed re-
ligion, in his twentieth year, under the preaching of William
Ratliff, by whom he was baptized into the fellowship of Blue
Spring church.

In early life he was married to Katherine V., daughter of
John Burks of Barren county. The fruits of this marriage were
five sons and four daughters, all of whom lived to the years of
maturity.

Mr. Edwards received but a limited education in his youth,
but haviug a thirst for knowledge, he applied his leisure to study
so closely, that he acquired a very good reading. He was a
good historian, and was especially familiar with the Old Testa-

428 History of Kenhieky Baptists.

ment. He possessed a clear judgment and sound piety, but
his timidity kept him from attempting to exercise in pubHc, till
he was near forty years old. He was ordained to the gospel
ministry, at Blue Spring, by Ralph Petty and others, about the
year 1830. He was called to the care of Three Springs church
in Hart county. Soon after he entered upon his pastoral work,
the second split occurred in Green River Association, and Lib-
erty Association was formed of the Missionary party, in 1840.
Blue Spring church remained with the old organization. Mr.
Edwards, agreeing in faith with the new association, procured
a letter of dismission from Blue Spring, and united with Three
Springs, of which he was pastor. For this, a charge was brought
against him in Blue Spring, and he was excluded " for joining a
church that believes in human societies." Five years after-
wards, Blue Springs church split, and the Missionary party
united with Liberty Association.

Besides Three Springs, Mr. Edwards was pastor of Little
Barrern, New Liberty, East Fork and Rock Spring churches.
The last named was gathered by his labors, and he was pastor,
at the time of his death, of the last three named. He was a
Strong, sound preacher, rather than a brilliant one. He preached
much from the Old Testament, especially comparing the prophe-
cies, concerning Christ, with their fulfillment. He was regarded
an excellent pastor, and his churches were all prosperous, up
to the time of bis death. He died of pneumonia, after an illnesss
of twelve days, March 27, 1847. ^^^ confidence was unshaken
as he neared the cold stream. In answer to the inquiry of his
friends concerning his prospects, he calmly replied that his ar-
rangements had long been fixed.

Nathaniel Gorin Terry is prominent among several ex-
cellent preachers who have been pastors of Blue Spring church,
in later years. He is now a little past middle life, and has
preached in the locality in which he was born, and to the peo-
ple among whom he grew up, during his entire ministry; and
yet it is probable that no minister was ever more beloved or
fully trusted by his people. He seems to be an exception to
the rule, that a prophet is without honor in his own county.

N. G. Terry is the son of Nathaniel Davis Terry, a native
of Virginia. His mother was a Miss Gorin, of a family noted
for intellectural vigor and active enterprise. He was born in

Nathaniel Gorin Terry. 429

Barren county, Kentucky, November 17, 1826. He finished
his education at Centre college, in Danville, Kentucky, His
early years were spent in teaching. He was, for a time, princi-
pal of the Masonic Female College, at Glasgow, in his native
county. He was married in early life to a Miss Stark, a de-
scendant of an (51d French Huguenot family. Several children
have blessed this union.

Mr. Terry professed religion and was baptized into the fel-
lowship of Salem church, in Barren county, in March, 1841.
His preaching gifts were not recognized by his church till 1858.
In August of that year, he was licensed to preach, and was or-
dained to the ministry the following December. His improve-
ment was so rapid, that within a few years, he took rank with
the leading preachers in the Green River country. After
preaching to Blue Spring, Dover and some other country
churches three or four years, he accepted a call to the church at
Glasgow. Here he ministered fourteen years, with extraordi-
nary success. In 1875, the church at Glasgow enjoyed a most
precious revival under his ministry. About sixty persons were
added to the church, and among them a number of the promi-
nent citizens of the county.

In 1876, Mr. Terry resigned his charge at Glasgow, and
moved to his farm in the country. Since that period he has di-
vided his time among four country churches. He is at present
(188 1) preaching to the churches at Cave City, Caverna,
Rock Spring and Gilead. The latter is on the railroad in
Hardin county, the others within a few miles of his home. He
has been uniformly successful in his pastoral relations. He has
been much engaged in protracted meetings, principally in his
own region of the State, and has been abundantly successful.
In October, 1865, he held an oral debate of five days continu-
ance with T. C. Frogge, presiding elder in the Methodist church,
on the action and subject of baptism; and, in October, 1868,
he held a seven days' debate with Samuel A. Kelly, on the
main differences between the Baptists and Campbellites. Both
the debates were at Salem church, in Barren county. In both
of these contests Mr. Terry proved himself a ready, skillful and
able debater, and gave much satisfaction to his people.

In 1865, Mr. Terry was elected moderator of Liberty As
sociation, and has served in that capacity every year since, ex-

430 History of Kentucky Baptists.

cept when prevented from being present by sickness. He has
been much hindered in his labors by an annual attack of sickness
of a very distressing character, Avhich has followed him about six-
teen years, and has frequently brought him seemingly nigh unto
death. But with this serious hindrance he has baptized something
over I, lOO persons and married about two hundred couples.

He is a man of strong, clearly defined convictions, is a de-
cided Baptist and preaches his sentiments without hesitancy or
apology. He is a preacher of high order of ability, is easy, flu-
ent and pointed in his address, and interests all grades of men
as few preachers in the State can do. When his feelings are
fully enlisted, his power in exhortation was seldom or never sur-
passed in Kentucky.

Christiansburg church is located in a small village from
which it takes its name, on the Louisville and Frankfort railroad
in the east end of Shelby county. It was constituted in 1799,
and received into Salem Association the following year. It was
at first, called Six Mile Creek. Afterward the name was con-
tracted to Six Mile, and in 1836, exchanged for its present
name. It entered into the constitution of Long Run Associa-
tion in 1803. At this time it numbered 108 members. By whom
it was gathered, or who was its first pastor, does not appear.
Among its early members were John Gilmore, John Metcalf and
Abraham Cook, all of whom were afterwards preachers, and it is
probable that Metcalf was a preacher at that time. Among the
prominent preachers who have served this church were Abra-
ham Cook, Joshua Rucker, W. W. Ford and Thomas M. Dan-
iel. This church has been a large and prosperous fraternity from
the time of the great revival, which began about a year after its
constitution, down to the present time, and is now one of the
leading country churches of the State. It has enjoyed many
precious revivals. From 1828 to 1835, it enjoyed a continual
revival, during which 128 were baptized. In 1842-3 seventy-
one were baptized. From 1847 to 1854, 106 were baptized.
From that time ro 1877 the baptisms aggregated 170, and in the
fall of 1880, sixty-nine were added to the church. This church
reached a membership of 300 in 1849, ^^^ next year it dropped
from its records eighty-four names and dismissed a number by
letter, so that its membership was reduced to 200. In 1881, it
numbered about 2zio.

JosJiua Rucker. 43 1

John Metcalf was very early, if not from its constitution,,
a preacher in Christiansburg church. On the constitution of
North Six Mile, about 18 18, he became a member of that fra-
ternity. He remained a preacher in that church as late as 1834.
He was a very moderate preacher.

John Edwards was an excellent preacher. He was a mem-
ber of Christiansburg church as early as 1803, and probably from
its constitution. Not far from 1809, he moved to Woodford
county, and became pastor of Griers Creek church. For a num-
ber of years he was a very valuable minister in that portion of
the State, but in the fall of 1826 he moved to Missouri.

Joshua Rucker was an ordained preacher in Christians-
burg church as early as 181 1. He was the son of the old pio-
neer preacher, James Rucker, some account of whom has been
given elsewhere. He was a native of Virginia, but came with
his parents to Woodford county, Kentucky, in his early child-
hood, in the W^inter of 1784-5. Here he was raised up, sur-
rounded by the dangers and privations of frontier life. About
the time his father moved to Caldwell* county, Kentucky, near
the year 1800, he went back to the land of his birth. Where or
when he united with a church, and was put into the ministry,
does not appear. But after his marriage in his native State, he
returned to Kentucky and settled near Christiansburg, in Shelby
county, as early as 181 1. Here he preached with much accept-
ance, till the fall of 18 14, when he came to his death from hanging.
He was found dead, hanging by a rope around his neck, in his
barn. It remains to the present time a matter of doubt as to
whether he hung himself in a fit of mental aberration, or whether
the dreadful deed was done by his servants, of whom he owned
a number. Mr. Rucker was a man of high respectability, and as
a christian, maintained a character of unsuspected piety and
devotion to the cause of his Master ; as a preacher he was bril-
liant and popular. The tragical manner of his death threw a
deep gloom over the community. Thomas Vandiver, a weak
preacher of Henry county, remarked, in a sermon at Newcastle
soon after the tragic event, that he would as soon have heard of
the defeat of Jackson's army, which v/as then facing the British
forces at New Orleans as to have heard of the death of Mr.
Rucker in such a manner. He expressed deep regret tor the
loss of a cherished brother ; but the people who had friends in

432 History of Kentucky Baptists.

Jackson's army were so much incensed, that Mi. Vandiver
thought it prudent to leave the country to avoid the fury of
a mob.

Abraham Cook was one of the early pastors of Christians-
burg church. A sketch of his life will carry the reader back to
the earliest religious operations in Franklin county, as well as to
the horrid scenes of Indian warfare.

Abraham Cook was born of pious Baptist parents, in
Franklin county, Virginia, July 6th, 1774. In 1780, his parents
moved to the Avilderness of Kentucky, and joined some half doz-
en families in forming a settlement at the Forks of Elkhorn, in
what is now Franklin county. Here the father died only a few
months after his arrival in the new country, and left the mother
with a large family to struggle with the pinchings of poverty,
and the hourly dangers of frontier life. When the settlers had
increased to the number of seventy-five or one hundred souls,
they began to feel the need of a preacher among them. Ac-
cordingly, the leading citizens of the little colony held a council,
and commissioned John Major, a pious old Baptist, to go to the
settlement on South Elkhorn, and, on behalf of the settlers,
tender William Hickman a hundred acres of land on condition
that he would settle among them. He reached Mr. Hickman's
cabin late at night. It was in December, 1787, and the weather
was very cold. "When he came in," says Mr. Hickman, "on
being asked to sit down, he replied : 'No, like Abraham's serv-
ant, I will not sit down till I have told my errand.' He then
told me what had brought him to see me, and gave me till the
next morning to return him an answer. We passed a night of
prayer. It was a night of deep thought with me, for I wished
to do right." In February, 1788, Mr. Hickman moved among
them, and in June following, constituted a small church called
Forks of Elkhorn. A religious revival broke out in the settle-
ment, and continued more than a year. "I think in the course
of the year," says Mr. Hickman, "I must have baptized forty
or fifty. I baptized nine of old sister Cook's children, and
among the rest, that well known Abraham, now the minister of
Indian Fork church, in Shelby county."

This devoted christian mother's heart must have overflowed
with joy, at seeing so many of her loved ones embrace her Sav-
ior. But an overwhelming flood of sorrow awaited her in the

Abraham Cook. 433

near future. About Christmas, in the year 1791, two of her
sons, Hosea and Jesse, having married, and one of her daugh-
ters having married Lewis Mastin, the three young famihes,
together with three or four others, settled three miles lower
down on Elkhorn, in what was called Innis' Bottom. Here they
remained undisturbed more than a year. But on the 28th of
April, 1792, the settlement was attacked at three different points,
almost simultaneously, by about one hundred Indians. The two
Cooks were shearing sheep. At the first fire of the Indians,
one of them fell dead, and the other was mortally wounded.
The wounded man ran to the cabin, got his and his brother's
wife, and their two infants, and a black child into the house,
barred the door, and fell dead. The two Mrs. Cooks were now
left to defend themselves and their babes against the bloodthirsty
savages. They had a rifle in the house, but could find no
bullets. One of them finding a musket ball, bit it in two witli
her teeth, rammed one piece down the rifle, and, putting the
gun through a small aperture in the wall, fired it at an Indian
who was sitting on a log near the cabin. At the crack of the
rifle he sprang high in the air and fell dead. The Indians tried
to break the door open ; failing in this, they fired several balls
against it. But it was made of thick puncheons, and the balls
would not penetrate it. As a last resort, they sprang on top of
the cabin and kindled a fire ; but one of the heroic women
climed up in the loft and threw water on the fire till she put it
out. Again the Indians fired the roof, and, this time, there was
no water in the house. But when did a mothers courage or
resources fail when the life of her babe was at stake ? Still
remaining in the loft, though an Indian had shot down through
the roof at her, she had called for the eggs which had been
collected in the house. These she broke and threw on the fire
till it was extinguished. Once more the baffled and infuriated
savages kindled a fire on the cabin roof. This time there was
neither water nor eggs. But another expedient was soon found.
The jacket, thoroughly saturated with blood, was taken from the
body of the murdered man, and thrown over the newl}' kindled
fire. At this moment, a ball from the Indian's rifle passed
through a hank of yarn near the woman's head, but did her no
harm. The savages at last retired, and left the young mothers
to weep over the bloody corpses of their husbands. Lewis

434 History of Kentucky Baptists.

Mastin was killed about the same time. The Indians were pur-
sued, but they all escaped across the Ohio river, except the one
killed by Mrs. Cook .and one other.

Abraham Cook remained a member of Forks of Elkhorn,
till 1796, when he married Sarah Jones and moved to the head
of Six-Mile creek, in Shelby county. Here he entered into the
constitution of Six-Mile (now Christiansburg) church, in 1799.
For a period of twelve years, he dividedhis time between labor-
ing on his farm and studying the Bible. During this period, he
suffered many conflicts and sore temptations. He felt strongly
impressed with the duty of preaching the gospel. But being
poorly educated, and having a very humble opinion of his
his natural gifts, he strove against the impression till his anguish
became almost intolerable and, at last, he was compelled to
yield.

In 1806, a church called Indian Fork was constituted near
where he lived, and he became a member of it. Here he was
licensed to exercise his gift, on the fourth Saturday in De-
cember, 1808, and, on the fourth Sunday in September, 1809,
was ordained to the work of the ministry, by William Hick-
man, Jr., Thomas Wooldridge, and Philip Webber. He was
now thirty-five years of age. He was over six feet high, very
straight, rather spare, dark, swarthy complexion, large, dark
brown eyes, and black hair. He possessed a strong constitution,
and was very energetic. His bearing was dignified and com-
manding, and his manners, gentle, affectionate and persuasive.
His voice was clear, strong, and musical, (and could be heard at
a great distance. His piety was of that sincere, frank and earnest
type, that wins the respect of all, and the love of the godly.

His preaching talent was above the mediocrity of his times,
and he soon became very popular and influential. He was
chosen pastor of Indian Fork, Six-Mile and Buffalo Lick
churches, in Shelby county, and Mt. Carmel, in Franklin. Like
most preachers of his times, he did, in addition to his pastoral
labors, much preaching among the destitute, and very great suc-
cess attended his labors. He supported his family by his labors
on a farm, persistently refusing to receive any pay for preach-
ing. He continued to labor, as pastor, with the churches that
first called him, until the feebleness of old age admonished him
to retire; and then left them all strong and prosperous.

Alraham Cook. 435

In 185 I, he sold his possessions, in Kentucky, and, with
his wife and youngest daughter, moved to Missouri. His
daughter took sick on the way, and died, a few days after they
reached their new home. Nor did he, himself, have to wait
long for the Master's summons. On the lOth of February, 1854,
he passed out of the " mud-wall cottage," and went to join the
saints and their Redeemer in the New Jerusalem.

In doctrine, Mr. Cook was Calvinistic, and was very firm
and decided in his principles, contending for them with earnest
boldness ; but he regarded it his duty to warn sinners to repent
and believe the gospel. He preached the doctrines of the gos-
pel with clearness and force, and dwelt much on the operation
of the Holy Spirit and experimental religion. In exhortation,
he was fervent, eloquent, and very effective. Of his descen-
dants, Joshua F. Cook, a grandson, is a graduate of George-
town College, and is an able preacher and a distinguished edu-
cator. He has been, for several years past, President of La-
Grange College in Missouri.

Thomas M. Daniel held the longest and most successful pas-
torate in Christiansburg church, and was one of the most effi-
cient and popular preachers that ever lived in Shelby county.
Few men have ever lived and labored so long in the same lo-
cality, and had so few enemies.

Mr. Daniel was born and raised in Owen county, Ken-
tucky. In his youth (in October 1838) he professed conversion
and united with New Liberty church, in his native county. He
was licensed to exercise a gift, in March, 1840. He appears to
have developed slowly, at first. In June, 1844, he was re-
quested to preach one Sunday in each month at the church of
which he was a member. He was ordained to the full work of
the ministry, in June, 1846, by Lewis D. Alexander, Elijah
Threlkeld, and Paschal H. Todd. Having been called to the
care of the church at Christiansburg, soon after he was or-
dained, he took a letter from New Liberty church, in Novem-
ber, 1847, and immediately joined the church at Christiansburg,
where his membership remained till his death. Soon after he
was called to Christiansburg, he became pastor, also of Indian
Fork and Buffalo Lick churches in the same county, and, after-
wards, of Campbellsburg church in Henry county. These
churches all prospered under his ministry, as long as he served

436 History of Kentucky Baptists.

them. In addition to his pastoral labors, he preached much
among other churches, especially in protracted meetings, and
an extraordinary degree of success attended these labors.

In his early life, he was a close student of the Bible, and
made excellent progress in his study. But being a good econo-
mist, and a man of great industry, he began to acquire prop-
erty, and, according to his own confession, allowed the world
to get too strong a hold on his affections. He did not preach
less, perhaps, and certainly no man ever maintained a better
moral character, or had more entirely the confidence of the peo-
ple, but he gave to his temporal business too much of the time
that he should have devoted to study, and hence failed to attain
to that high degree in his ministry, of which he was capable.

About 1869, he lost his wife, to whom he was very fondly
attached, and, sometime afterwards, fell into a state of mental
depression which rendered him incapable of preaching, for a
year or two. After his recovery, he devoted himself wholly to
the ministry with much zeal, and corresponding success. In
the fall of 1879, he received a hurt, from being thrown from his
buggy, from which he was confined to his bed for many weeks,
after which he lapsed into a state of mental depression from
which he never sufficiently recovered as to be able to preach.
He raised two children (having none of his own). One of whom
is his nephew, H. T. Daniel, now a prominent preacher in
Richmond, Kentucky. He died in 1884.

Newcastle church is located in the village from which it
derives its present name, in Henry county. It was constituted of
18 members, by William Hickman and others, April 6, 1799, and
was the first church gathered within the present limits of that
county. It was at first, and for many years, called Dromon s
Creek. In Manly's Annals of Elkhorn Association, it is in-
correctly printed Dremwns Lick. By whom this church was
gathered, or who its first pastor was, there is no means at hand
of knowing. It united with Elkhorn Association the same
year it was constituted. At this time, it numbered 10 mem-
bers. In 1804, when it united with Long Run Association, its
membership had increased to 26. In 1811-12, it enjoyed a re-
revival, under the ministry of Thomas Vandiver and Elijah
Summars, during which more than 30 were baptized into its
fellowship, and its membership was increased to 86. In 18 18-

Newcastle Church. 437

19, it enjoyed another revival, during which about 30 were bap-
tized, and its membership increased to 123. In 1823, Thomas
Chilton was called to the care of the church, and, during that
year, 40 were baptized. The calling of Mr. Chilton to its pastoral
care, and receiving him into its membership, involved the church
in a difficulty with the association, he being a Separate Baptist.
A committee was sent by Long Run Association, to labor with
the church, and try to convince her of her error. Failing to be
convinced, but expressing a desire to still remain in the associa-
tion, that fraternity entered upon her minutes of 1824, the fol-
lowing item: " Forasmuch as the church at Drennon's Creek
expresses no desire to be separated from us, or to bear on the
feelings of this association, and notwithstanding we believe she
has acted inconsiderately, in professing fellowship and com-
munion for the Separate Baptists, who are distinct from, and
not in union with us, we feel disposed to exercise forbearance
towards her, with this special advice — that she rescind her or-
der, establishing full fellowship and communion with the Sep-
arate Baptists."

This advice was rejected by a majority of the church,
whereupon the association, at her meeting in 1825, advised the
minority to organize as a church, and to receive into its mem-
bership two brethren who had been expelled by the majority.
The minority followed the advice of the association. But be-
fore the next meeting of that body, the two parties of Drennons
Creek church had happily adjusted their differences, reunited,
and rescinded the obnoxious order. The united church peti-
tioned for readmittance into the association and was "affection-
ately received."

The church now (1827) numbered 145 members. During the
next year, a most glorious revival visited the church, under the
ministry of those eminent men of God, Jeremiah Vardeman and
Silas M. Noel, and 165 were baptized. This brought the mem-
bership up to 310. Drennons Creek was now, and for many
years afterwards, the largest church in its association. In 1835,
another great revival visited the church, under the preaching
of John S. Wilson, and 136 were baptized, bringing the mem-
bership up to 375. Only three years later, another revival
resulted in the baptism of 1 15. During the two years 1842-3,
the church .received 154 by baptism. In 1847, it attained to

438 History of Kentucky Baptists.

a membership of 427. This year it joined Sulphur Fork As-
sociation. After this it enjoyed a number of extensive re-
vivals; but its number gradually decreased, from year to year,
till, in 1879, it reported only 99 membess.

Isaac Malin was the first preacher that is known to have
settled in what is now Henry county. It is not improbable
that he was instrumental in gathering Newcastle church, and
he may have supplied it with preaching for a short time. In
1801, he gathered Drennons Ridge church, became its pas-
tor, and ministered to it more than forty years. In 181 3, he
gathered Cane Run church in the same (Henry) county. Of
this church also, he was pastor many years. He was a good,
plain preacher of medium gifts, and sound practical wisdom.
His piety was unimpeachable and his influence over the peo-
ple was very great. He took much pains to explain the scrip-
tures, and enforce the obligation to practical godliness, by the
use of plain, familiar illustrations. In one of his practical talks
to his people, he is reported to have used the following lan-
guage: " Brethren, Christians are like fat-gourds. If there is
any fat in the gourd, it is certain to show on the outside.
And, so, if there is any grace in a man's heart, it will be
seen in his works." To understand this homely, but very
pointed illustration, it must be remembered that in the pioneer
days, when vessels for domestic useses were very scarce, the
people were accustomed to keep their lard, which they called
fat, in a species of large gourd, raised for that purpose.
Some of these "fat-gourds" would hold more than a peck.

Thomas Vandiver became a member of Newcastle church,
about 18 1 2, and ministered to it two or three years. During
this period, the church enjoyed a revival season, and about
30 were baptized. But, as related in the sketch of Joshua
Rucker, Mr. Vandiver made some well meant, but imprudent
and thoughtless remark in the pulpit, which made it prudent
for him to leave the neighborhood. He moved away from the
State, about 181 5. He was regarded a preacher of small talent.

Thomas Chilton was called to the care of Newcastle church,
in 1823, and served it three or four years. He was well ed-
ucated for that period, and had been bred to the law in the
practice of which he continued for a time, and then entered
the ministry.

. Thomas Chilton. 439

He was the son of Thomas J. Chilton, one of the signers
of the "Terms of General Union," and long the most prom-
inent leader among the Separate Baptists in Kentucky, and
was probably a native of Lincoln county, Kentucky. When
he abandoned the law, and entered the ministry, he speedily
attracted attention by his superior talents and brilliant oratory.
Although a Separate Baptist, and not in union with the great
body of Baptists in the State, the church at Newcastle could
not resist the temptation to secure the brilliant orator as her
pastor. He baptized quite a number of people there, but he
probably did the church more harm than good. When he
left Newcastle, in 1826, he moved to Hardin county, and re-
sumed the practice of law. At the bar he was regarded the
equal of the famous Ben. Hardin, whom he often met in de-
bate.

In 1827, he was elected to Congress and returned again in
1829. In 1832, he was chosen one of the presidential electors
for Kentucky, and the same year was elected to Congress again.
During his last term in Congress he cast a vote on some impor-
tant measure, contrary to the principles upon which he had
been elected. His constituents were so incensed at this breach
of trust, that it was feared he would be mobbed on his return
'from Washington. This put an end to his political career.
Meanwhile, he had contracted the habit of drinking to excess,
and had been excluded from the fellowship of Republican [now
Big Spring] church in LaRue county. Deeply mortified by the
loss of his popularity, and demoralized by strong drink, his rea-
son tottered, and he attempted to commit suicide. Prevented from
committing the rash act by his friends, he endured a long season
of fearful remorse. At last he expressed the hope that God had
forgiven him. He was restored 'to the fellowship of the church,
and to the ministry. He soon afterward moved to the southern part
of the State, where he remained a short time, and then moved
to Alabama. Here he spent a number of years, in preaching the
gospel. He finally moved to Texas and died.

Thomas Smith, Esq., one of the most energetic and suc-
cessful business men Kentucky has ever produced, was a mem-
ber of New Castle church. He was born in Henry county,
Ky., November 22, 1790. He received a common English ed-
ucation, and began the business of life, as a merchant, in Shel-

440 History of Kentucky Baptists.

byville. From there he went to Port Wilham (now Carrollton)
and finally settled in business at New Castle. He continued his
mercantile business here, till 1839, when he had accumulated a
fortune of over a half million of dollars. At this period he sold
out his mercantile interests and devoted the remainder of his life
to the improvement of his immense land estate, dealing in vari-
ous stocks, and promoting various improvements in his town
and county. He was president of the Louisville & Frankfort
railroad, and had brought it nearly to completion at the time of
his death. He is said to have been a man of great benevolence.
He died of cholera, August 7, 1850, in the sixtieth year of his
age.

Thomas Smith, Jr., a son of the above was born in Henry
county, Kentucky, April, 1827. His father designed educating
him to the law. But while pursuing his literary course at George-
town College in his senior }^ear, in 1845, he was led to the feet
of the Savior, and made to partake of his pardoning grace. He
at once united with the church at Georgetown, and was almost
immediately deeply impressed with a sense of duty to preach
the gospel. The church licensed him to exercise a gift, and he
commenced his ministry in the hilly portion of Scott county,
in the early part of the year 1846, while he was still in College.
He graduated the following June. He went home and spent
the summer in holding meetings in Henry and the adjoining
counties. Wonderful success attended his labors everywhere
he went.

Tn the fall of 1846, he entered Princeton Theological Sem-
inary, in New Jersey. While here, he spent his Sabbaths preach-:
ing to the surrounding churches. He graduated in Theology,^
in 1849, and again returning home, gave himself to preaching
as before, with consuming zeal. In the short time that he la-j
bored among the churches around his home, he gained the love
and admiration of the people, as no other man ever did, an(
hundreds were brought to the Savior under his brief ministry.]
In October, 1849, ^^ ^^'^^ ordained to the full work of the min-|
istry.

Soon after his ordination he accepted a call to the First
Baptist church in Louisville. The Baptists at that time, in the
center of the city, were divided into two seemingly irreconcila-J
ble factions. But this wise and godly young man entered upoi

TJiomas Smith, Jr. 441

his labors, with a zeal, earnestness and a dependence on God,
that can never fail to accomplish a good end. Within a few
months the two factions were harmonized and united. The
present Walnut Street Baptist church, was the result, and Mr.
Smith became its first pastor. But now a few more weeks of
deeply consecrated labor, and the work of this young servant
of Jesus was done.

In the fall of 1850, his health gave way, and he went south
to spend the winter. But it was too late for a change of cli-
mate to effect a cure. As the spring approached he saw that
his end was drawing near, and started home to die.

When he reached New Orleans, he could travel no farther.
On the 6th of March, 185 i, he went to his final reward, aged 23
years and 1 1 months.

Edwin Gardner Berry was pastor of New Castle church
a short time. He is a native of Clark county, Kentucky, and
was born February I, 1 80 1. His father was Lewis Berry and
his mother was a sister of Elder William Rash. His parents
were in rather limited circumstances, as to this world's goods,
and he received a very limited education. But being fond of
music, and having an excellent voice for singing, he obtained
sufficient knowledge of that science, to be able to teach its rudi-
ments. He was married to Ellen, daughter of John Strode, of
Clark county, November 29, 1 821. This young woman made
him a most excellent wife. She was a very extraordinary busi-
ness wom.an, and to her, no doubt, he owed his success in life,
as much as to his own energy and prudence. She became the
mother of eighteen children, fourteen of whom were raised
and became members of Baptist churches. In addition to this she
and her husband raised and educated not less than four orphans.
This remarkable couple began life very poor, and Mr. Berry did,
perhaps, as much preaching as an average of his contemporaries
in the ministry, yet, without entering into speculation, and by
mere dint of economy and industry, they raised and educated
eighteen children, gave such of them as married, a comfortable
start in life, and had left for their support in old age, a fortune
perhaps of ;^25,ooo.

In March, 1824, Mr. Berry moved to Henry county. In
1828, during the great revival at Newcastle, he, with his wife,
professed conversion, and was baptized October 15th, by Jere-
29

442 History of Kentucky Baptists.

miah Vardeman, into the fellowship of Newcastle church.
Moving to the neighborhood of East Fork, in the same county,
he, with his wife, united with that church, by letter, in June,
1834. In August of the same year, he was chosen a deacon
of that church. The following October, he was liberated to
exercise a preaching gift, and, in September, 1835, was ordained
to the ministry by Robert W. Ricketts, Joel Hulsy, John A;
McGuire and John Dale. He was called to the care of LaGrange
church the same year, and served it as pastor twenty-six years.
He succeeded Joel Hulsy at East Fork church, of which he
was, and still is, a member, in the spring of 1838, and, with the
exception of two or three years during the Civil War, served it
as pastor till 1882. Besides these, he has served the churches
at Newcastle, Ballardsville, Pleasant Grove, Eighteen Mile,
Clear Creek, Fox Run, Hillsboro and Sligo at different peri-
ods. In 1840, he was elected moderator of Sulphur Fork As-
sociation, and served in that capacity at every meeting of that
body except one, when he was absent, till 1882.

Mr. Berry's preaching talent was by no means brilliant at the
beginning, and it developed slowly. But he was, from the first,
a close Bible student, and advanced no thought till it was fully
matured. He is a man of extraordinary practical wisdom, and
his cool, deliberate prudence never forsakes him. He is a
plain, practical, sound preacher, rather than a profound or bril-
liant one. His sermons are eminently scriptural, and are pro-
fusely interlarded with quotations from the Bible. When
called to preach at associations, or on other extraordinary
occasions, he never makes a failure. Knowing beforehand what
he is able to perform, he undertakes no more than he can accom-
plish. He has enjoyed a good degree of success during his
whole ministry. He is now in his eighty-fifth year, and walks
as straight as a youth, and frequently as briskly. T1t« great
trial of life was the loss of his aged companion, who died in the
full persuasion of the christian's hope, May 7th, 1877.

William A. Caplinger, a pious, gifted and consecrated
young man, was, for a short time, pastor of NeA\«astle church.
He was a native of Oldham county, Ky., and was born of Bap-
tist parents in 1843. He united with Ballardsville church in
his native county in 1859, ^^^ ^^'^'^ baptized by W. W. Force.
Although only sixteen years of age, he was licensed to preach

William A. Caplinger. 443

only one month after he was baptized. After spending some
years in study, he was ordained to the ministry, in 1866, and
accepted a call to the church at Charleston, Illinois. He con-
tinued here two years, and baptized twenty persons. He then
preached a short time at Jeffersonville, Indiana. In November,
1859, ^^^ accepted a call to Valparaiso, in the same State. Here
he baptized forty-three. He supplied the church at Greens-
burg, Ind, a short time, and baptized forty-three. Soon after
this, he accepted a call to Shelbyville, Ind, where he baptized
thirty-five. But disease of the lungs caused him to return to
Kentucky. Here he took charge of Newcastle, Ballardsville,
Covington and LaGrange churches. After laboring among
these churches a short time, his lung trouble increased to such
a degree as to force him to desist from preaching. He made a
trip to Colorado, and his health seemed to improve so rapidly
that he resolved to make that country his home. But on return-
ing to Kentucky for his family, he lingered some months among
his friends before bidding them a final adieu. This delay
proved fatal. He reached Pueblo, Colorado, and ministered to
the church there several months. But it became apparent that
he was near the end of his pilgrimage, and he returned to Ken-
tucky to die among his friends. He went to give an account of
his stewardship, November 7, 1878. His labors aggregated
nine hundred sermons, and four hundred were received into
the churches under his ministry. He left an excellent wife,
Jennie, daughter of Thomas Bain of LaGrange, Kentucky, and
several small children.

Robert Ryland, who was pastor of Newcastle church a
short time, is a son of Josiah Ryland, and was born in King
and Queen county, Virginia, March 14th, 1805. He united with
the church at Bruington, and was baptized by Robert B. Sem-
ple, August I, 1824. He was licensed to preach September
4, 1825, graduated at Columbian College, D. C, in 1826, was
ordained to the ministry April 27th, 1827, and immediately
accepted a call to the church at Lynchburg. On the 4th of
July, 1832, he became principal of the Virginia Baptist Semin-
ary, located in Richmond. Under his management, this sem-
inary grew into Richmond College, and he continued to preside
over it until 1866, when he resigned, and, in 1868, moved to
Kentucky. He was pastor of the First African church in Rich-

444 Histoty of Kentucky Baptists.

mond, Virginia, twenty-five years. This church greatly pros-
pered under his ministry, and was probably, for a number of
years, the largest Baptist church in America. Since Mr. Ryland
came to Kentucky, he has conducted female schools in Shelby-
ville, Lexington and Newcastle. He has usually served one or
more churches as pastor. He has recently returned to
Virginia.

Buck Creek church was gathered, as tradition has it, under
the labors of William Edmund Waller, who became its first
pastor. It was constituted early enough in the year 1799, to be
received into Salem Association the same year. The first three
years of its existence, it was called Plum Creek church. In
1803, it assumed the name Plum and Buck Creek. In 1807, the
name was contracted to Biick Creek, by which it has continued
to be known to the present time. When it entered into the
constitution of Long Run Association, in 1803, it numbered
fifty-eight members. About this time George Waller succeeded
his father* in the pastoral office, and continued to serve in that
capacity till old age admonished him to relinquish the responsi-
bility. The church had a slow, regular growth, almost exclu-
sively from additions by letter till 1822, when it numbered
about one hundred and fifteen members. During this year, a
most precious revival visited the valley of Buck creek, in the
southern border of Shelby county, and within two years, one
hundred and twenty-eight were baptized into the fellowship of
Buck Creek church. The church now nu^nbered two hundred
and forty, and was the largest in Long Run Association.
Another revival, in 1827, added to the church fifty-six by bap-
tism. From 1833 to 1842, the church was in an almost contin-
uous revival, and, during this period, two hundred and eighty-
nine were added to the church by baptism. At the latter date,
it numbered three hundred and forty-two members, and was
the largest in the association, except that at Shelbyville and the
First African church in Louisville. But the days of its prosper-
ity were now over, at least for many dreary years of coldness,
strife and schism. During the next eight years, there was but
one person baptized into its fellowship. A difficulty between the
pastor and one of the members ultimated in a division of the

•■It is not certain that Wm. McCoy did not serve this church a short
time before George Waller.

VVilliain Edmund IVa/Zcr. 445

:hurch in 1849. Both parties were denied a seat in the associ-
ition. But next year, both parties were admitted into th
Lssociation as separate churches, but both worshiping on differ-
;nt days in the same house. The party adhering to the old
Dastor, and numbering one hundred and forty, were admitted as
Buck Creek church ; the other, containing seventy-two mem-
Ders, was admitted as Second Buck Creek. They remained
;eparate churches ten years, during which the larger diminished
o one hundred and two, and the smaller to fifty- seven — an
iggregate loss of fifty-three members. In i860, they reunited,
md reported to the association one hundred and sixty-one
nembers. From that time till 1 880 — a period of twenty years —
he church received by baptism just fifty. Its total membership
n 1879, ^^^ ninety -five. In 1872, Buck Creek church entered
nto the constitution of Shelby County Association, of which it
s still a member. S. F. Thomson is its present pastor.

William Edmund Waller, the first pastor of Buck Creek
:hurch was a native of Spottsylvania county, Va., and was a broth-
er of the famous John Waller, who suffered so severely in Virginia
ails, "for preaching the gospel of the Son of God, contrary to
aw," It is not known that William E. Waller, was imprisoned
for preaching, or, indeed, that he was in the ministry at a suf-
ficiently early period to have suffered that form of persecution.
riie earliest account we have of his preaching is, that the be-
came pastor of County Line church in his native county, in
1782. In 1784, he m.oved to Kentucky, and settled in what
is now Garrard county. Here he most probably united with
Gilberts Creek church of Separate Baptists, as he belonged to
that sect in Virginia. In 1785, his son William S. Waller, who
became a distinguished banker, was born in Garrard county.
In 1786, he moved to Fayette county, and on the 15th of July,
of that year, united with Bryants church. His ministerial func-
tions, however, were not recognized by that church, until the
first of the following November. In Angust, 1788, "the
church took into consideration the conduct of Brother William
E. Waller, in his manner of leaving us, [and] are unanimously
of opinion that his conduct was disorderly, and for the same dis-
fellowship him." This transaction on the part of the church at
Bryants, though not stated on the records, appears to have been
in consequence of Mr. Waller's joining in the constitution of a

446 History of Kentucky Baptists.

small Separate Baptist church, called Hustons Creek in Bourbon
county, without having obtained a letter of dismission, from
Bryants. Besides this, Bryants was a Regular Baptist church
and hence not in fellowship with the Separate Baptists. In De-
cember, 1789, Bryants church made the following record:
"William E. Waller came before the church and gave full satis-
faction for the cause for which he was disfellowshipped, and is re-
ceived into union again." After this he was identified with
the Regular Baptists, till the Regulars and Separates were
united on the "terms of the General Union," in 1801.

Mr. Waller remained about twelve years in Fayette county.,
It does not appear that he was pastor of any church, while he
lived in that region. He was however, a useful co-laborer with
the pioneer preachers of that early period, in building up the
cause of the Redeemer in the wilderness, and his name should
have a place with those of that noble band of brave and self-sac-
rificing men, who "took their lives in their hands," and planted
the standard of the cross on the ancient hunting ground of the
cruel and blood-thirsty men of the forest.

In March, 1798, Mr. Waller took a letter of dismission from
Bryants, moved to what is now the southern border of Shelby
county, and settled on Buck creek, on a large tract of land
which his father-in-law, a Mr. Smith, had given to his daughter,
Mr. Waller's wife. Here, in 1799, Mr. Waller gathered a small
church, which now bears the name of Buck creek, and ministered
to it about four years. He also aided in gathering Cane and
Back Run (now Kings) church, in 1800, and probably minis-
tered to it two or three years, when he was succeeded by Hen-
son Hobbs. Mr. Waller, having lost his wife, returned to
Virginia, in 1803. Marrying a second wife, and settling in the
region that gave him birth, he became pastor of Goldmine church
in Louisa county, in 1807. He continued to live and labor in this
region until the Lord called him home in his eighty-third year.

William Edmund Waller has acquired more fame in mod-
ern history from the eminent distinction of his posterity, than
from his personal gifts or acquirements. He was a highly re-
spectable citizen, and a man a of high sense of honor and of strict
integrity. As a Christian his garments were unspotted, and his
piety was sincere and constant. As a preacher, his gifts appear
to have been below the mediocrity of his time. The church at

George Waller. 447

Bryants, of which he was a member, and which was, at that
time, one of the largest and most intelHgent in the country, en-
tered upon its book of records, in March, 1790, the following
item: "On a motion made to the church, respecting Bro, Vyil-
Ham E. Waller's gift, what they consider it to be, the church are
of opinion that Bro. William E. Waller has a profitable gift, but
mainly in exhortation; yet that he is at liberty to exercise in
doctrine whenever he finds free." At this time Mr. Waller
was in the prime of life, and had been an ordained preacher at
least eight years.

Among the distinguished ministers of the gospel, in Ken-
tucky, who have descended from William Edmund Waller,
George Waller and Edmund Waller were his sons, John L. Wal-
ler, N. B. Waller and J. C. Waller, his grand sons, and William
Edmund W^aller, Jr., his great grandson.

George Waller, son of William E. Waller, succeeded his
father in the pastoral care of Buck Creek church, about the year
1803. He was, during a period of more than forty years, among
the ablest, most laborious and successful preachers in the State,
He was a man of enlarged public spirit, and was prominent in
all the general enterprises of his denomination. He was among
the first general agents of the Kentucky Baptist State Conven-
tion, aud was the first moderator of the General Association of
Kentucky Baptists. He warmly favored all the missionary
operations of his denomination, both foreign and domestic, and
gave the full measure of his influence to their success.

George Waller was born in Spottsylvania county, Va.,
September 12, 1777. He was brought by his parents to Ken-
tucky, when he was seven years old, and was raised up among
the dangers, privations, and hardships of the western wilder-
ness. His opportunities for obtaining an education were few, and
in early life, his knowledge of letters was very limited. In his
youth he was fond of the rustic sports and feats of daring, in-
dulged in at that period. He was especially fond of horse rac-
ing, and devoted no small portion of his time to his favorite
amusement. At the age of 21 years, he moved with his parents
from Fayette to Shelby county, where, soon afterwards, he was
married to Polly, daughter of Reuben Ware. His marriage was
blessed with five sons and four daughters, all of whom, except a
boy which died in infancy, became Baptists.

448 History of Kentucky Baptists.

Mr. Waller professed religion during the great revival, in
1801, and was baptized by his father into the fellowship of Buck
Creek church. His conversion seemed to be complete. Heat
once gave himself to the service of God, with as much zeal and
energy as he had before employed in the service of the Devil.
Within the next two years, he was ordained to the ministry, and
became pastor of Buck Creek church. This church he served
about 45 years, and baptized into its fellowship about 500 per-
sons. He commenced his missionary labors abroad in 1803,
when he was sent by his church to preach in a new settlement
in the southern border of Indiana. In 1805, he was called to the
care of Burks Branch church in Shelby courrty, and ministered
to it about 43 years. He baptized into its fellowship about 300.
He accepted the care of Bethel church, in 1809, and served in
that capacity 23 years. He baptized for this church about 140.
He was, at different periods, pastor of Elk Creek and Little
Union in Spencer county, Harrods Creek in Oldham county,
the First church in Louisville, and probably several others. In
his journal, he says : " During the revival [in the fall of 1834] I
baptized 135." In 1832, he accepted an appointment to travel
among the churches in the central part of the State, in the in-
terest of the Kentucky Baptist State Convention, and continued
in that work, one year. Much good was accomplished through
his labors. This convention was the first missionary organiza-
tion that was established among the Baptists of Kentucky.
Many of the churches openly opposed it, and many others were
hesitating and suspicious in regard to the propriety of such an
association. Mr. Waller turned the lukev/armness of many
into a fervent zeal, many who were doubtful were confirmed,,
and some opposers were brought to favor the convention.

In 1 818, 'Mr. Waller was elected Moderator of Long Rui
Association, and occupied that position continuously, during 25I
years. He was what is commonly called a self-made man. Hej
possessed a strong intellect, a closely discriminating mind, anc
an unfaltering purpose. He was not long, after he entered the
ministry, in becoming a man of good reading, and a fair writer.
In his early ministry, he was accustomed to write down rules.
or resolutions, for his own government. Two of these rules,
written in his private diary, in 1805, are here transcribed:

"Resolved: The Lord helping me, that from this time j

George Waller. 449

till I die, to be more particularly observant of that command.
' Speak evil of no man. ' "

' ' Resolved never to enter in to a strenuous argument with
any man, on any occasion, forasmuch as I believe it to be con-
trary to the Spirit of Christianity."

Mr. Waller was strongly Calvinistic in doctrine, intensely
fixed in his convictions, and had a great aversion to inovation.
When A. Campbell began to disseminate his doctrines in Ken-
tucky, Mr. Waller and Spencer Clack established a Baptist
journal, in Bloomfield, for the purpose of combatting these
heresies. The paper was at first called the Baptist Register, but
soon afterwards took the name of the Baptist Recorder. It was
established in 1826, and its publication was continued about
four years.

About 1848, Mr. Waller retired from active labor, on account
of old age, and spent the evening of his life in the quiet and
peace of the home circle. In i860, just as the ominous clouds
of civil war began to loom darkly above the horizon, the old
soldier of the Cross folded his mantle about him, and quietly de-
part ed for the home of the blessed. Of his descendants, J.
C. Waller, a son, and William E. Waller, a grandson, became
preachers.

Thomas M. Vaughan, son of the distinguished William
Vaughan, was pastor of Buck Creek church some years. He
was born in Mason county, Kentucky, June 11, 1825. He re-
ceived a good education, finishing his literary course at George-
town College. He then studied law, and was admitted to the
bar at Versailles, Kentucky, in 1847. In 1853, impressions
of duty to preach the gospel, which he had felt, but suppressed,
years before, now returned with such force that he abandoned
the law. In January, 1854, he entered the study of the re-
nowned John L. Waller, where he spent some time in study-
ing theology.

Mr. Vaughan professed religion, and was baptized into the
fellowship of Lawrenceburg church in Anderson county, in
1841. He was licensed to exercise his gift by the church at
Versailles, in 1855. In 1856, he was ordained to the work of
the ministry, and became pastor of the churches at Burks
Branch and Clay Village in Shelby county. In 1857, ^e married
Jennie Willis, a most excellent young woman of Shelby county.

450 History of Kentucky Baptists.

In 1858, he accepted a call to the church at Bowling Green, in
Warren county. He remained here about three years, when,
in February, 1861, he accepted the pastoral care of Simpson-
ville and Buck Creek churches in Shelby county. Soon after-
wards he accepted also the care of Salem church, in the same
county, and that of Lawrenceburg, in Anderson county. To
these four churches he ministered with much acceptance. Here
he reached the zenith of his power and influence as a preacher.
He was much beloved by all his churches, and became one of
the leading ministers in Long Run Association. But from a
violent recurrence of rheumatism, his health became so much en-
feebled that he was unable to travel over his large field of labor.
After about ten years of successful and highly appreciated
labor, he resigned his charge in Shelby county, and, in De-
cember, 1870, moved to Danville, having accepted a call to the
church in that town. Here he labored with much acceptance,
about eight years. But another recurrence of rheumatism, still
more violent than any of his former attacks, rendered him un-
able to preach. The church refused, for some time, to accept
his resignation ; but was finally compelled to give him up, with
great reluctance. He finally recovered so far as to be able to
preach, and is now (1885) ministering to some country churches
around Danville.*

Mr. Vaughan is a good model of a preacher. He is not a
brilliant genius, and is by no means an orator. His voice is
bad, and his delivery is defective. But he possesses much
higher qualities than any of these that are defective. He has
a good intellect, he is well educated in all that pertains to his
calling, his mind is well disciplined and his language is remark-
ably chaste. He labors under a strong conviction that he is
called of God to proclaim his gospel, and his piety is deep anc
sincere, without ostentation.

Of the ten churches constituted in 1799, whose histories
have now been given, at least eight of them are still in exist-|
ence. Most of them have been mothers of large families anc
several of them are still strong and vigorous bodies. Flati
Tick and Somerset are leading churches in Pulaski county.
Buck Creek and Christiansburg are representative bodies of

•He has recently accepted a call to Christiansburg.

Churches Constituted in 1799. 451

their kind in Shelb)^ county, Blue Spring, though not large, is
still a very respectable church in Metcalf county, Charleston
church in Clark county, Indiana, has passed through many
fiery trials, and was once almost extinct, but it now represents
the Baptist interest in a flourishing county seat ; Elklick stands
among the most respectable churches of the once large and
flourishing fraternity, called Licking Association, and is the
largest body, of its order, in Scott county. Four-Mile and
Eddy Grove have disappeared. The children of God that com-
posed these churches 86 years ago, are probably all " gone to
their long home," and most of their children have followed
them across the cold, dark river, and with them, have joined
the General Assembly and church of the first born.

CHAPTER XXIV.

CHURCHES GATHERED IN I8OO, CLOSE OF THE CENTURY, STA-
TISTICS.

There was probably never a period of more profound peace
and quiet in Keutucky than prevailed in the State during the
year 1800. The country had been agitated with the most ex-
citing political questions almost constantly from the first settle-
ment at Boonesborough, in 1775, to the present time — a period
of twenty-five years. But all causes of general agitation had
now been removed, and the people were left to pursue the
avocations of domestic life, undisturbed. But in religious af-
fairs, the land was enveloped in the deepest gloom.

The beginning of the year, 1800, was the darkest period
that has ever occurred in the religious history of the Mississippi
Valley. The gloom had been thickening year after year, till
the land was now enveloped in darkness, like that which an-
ciently overspread the land of Egypt. The morals of the peo-
ple were extremely bad, and open infidelity vaunted itself in
every part of the land. It was openly asserted by leading pol-
iticians, that Christianity was inconsistent with liberal and en-
lightened statesmanship. Lawyers, physicians and other men
of real or pretended culture, felt that it would be a reproach to
them to acknowledge the truth of revealed religion, and, of
course the masses were much affected by the opinion of their lead
ers. Most of the preachers of the State were illiterate, and were
unable to answer the sophistries of their opposers. Under the
pressure of this popular infidel sentiment, a number of influ-
ential preachers had modified their religious doctrines in such a
manner as to injure the cause of Christianity more than openly
avowed infidelity would have done. William Bledsoe and John
Bailey, by far the most brilliant and intellectual preacher among
the Separate Baptists, had become Universalists, Peter Bain-

[452]

Dry Creek CJnirch. 453

bridge had been excluded from his church, perhaps for similar
heresy. Augustine Eastin and James Garrard, prominent min-
isters in the Elkhorn Association, and the latter, now governor
of the State, had adopted socinianism — a practical denial of the
divinity of Jesus Christ, From a human standpoint, it does not
appear strange that religion seemed powerless to move the
3eople.

The causes that led to this gloomy state of affairs are pal-
pable enough to one versed in the history of the times, at least
;o far as human agency can affect such a result. But it is not
Droposed to discuss them here. They will receive attention in
mother place. At present it is proposed to give a detailed ac-
:ount of the labors of those faithful men of God, who continued
;o strive on amid all discouraging surroundings, ever hoping,
Awaiting and expecting the divine blessing upon their efforts,
rhere was, indeed, everything to discourage the Christian la-
Dorer; but relying now solely on the promise of God — for the
light was too dark to see even a little twinkling star — the hum-
ble servants of Jesus Christ went forth into the wilderness, col-
ecting the straying and discouraged sheep, and gathering them
nto folds, where they could be fed with the bread of life. Be-
bre the year closed, the long dreary night began to be relieved
rom its dense darkness by the faint gleamings of the coming
Horning, that beamed with such glorious resplendence, the next
>Aear. A few churches were gathered, even during this year,
uid were ready to receive the blessing that was so near at
land.

Dry Creek church is located on the Lexington and Cov-
ngton turnpike, about five miles from the latter city, in Ken-
;on county. The church was gathered principally by the labors
3f Moses Vickers, and was constituted of twenty-two members
3y William Cave, Jeremiah Kirtley and William Conner, July
19, 1800. They had previously miCt for the purpose of being
constituted a church, but through the influence of John Taylor
the Presbytery refused to constitute them, because they were
deemed "unable to maintain the worship of God without help
from abroad." This stirred them up to improve their gifts, and
they were soon afterward deemed "ripe for the constitution."
The church united with Elkhorn Association, the same year it
was constituted. Moses Vickers was soon set apart to the min-

454 Hist 07)1 of Kentucky Baptists.

istry, and became its pastor. During the great revival, which
followed immediately after its constitution, it received, within
twa years, twenty by baptism, and its membership was brought
up to eighty. In 1803, it entered into the constitution of North
Bend Association, of which it is still a member. The church
enjoyed a general course of prosperity, till 1830. In 1816, it
resolved to aid in sending the gospel to the West. In 18 19, it
rejected some applicants for membership, because they refused
to submit to re-immersion. In 1830, it had some confusion about
Campbellism, and lost a few members by that heresy. In 1840,
it lost fifteen members by the Antinomian schism.

During a revival, in 1829, the church received fifty-eight
by baptism, which brought its membership up to 201. This was
probably its maximum membership. But it has been a respect-
able and influential body during its entire history. In 1878, it
numbered sixty-seven members.

Moses Vickers, the first pastor of Dry Creek church, was
among the first settlers in North Bend. He was a native of
Queen Anna county, Maryland, where he was born in 1764. His
parents dying while he was a small boy, he was raised by an
uncle. He was employed two years on a coasting vessel, on the
Delaware bay. This vessel being wrecked, he obtained employ-
ment on the Jersey shore, till he was about eighteen years old.
At this time, he was married to Mary, daughter of Abel
Carson.

In 1784, Mr. Vickers, with a number of other emigrants
started to Kentucky. At a small settlement around Redstone
Fort — now Brownsville, Pa. — they stopped and made a crop,
and, in the fall moved on again. As was common in those days
they came down the Ohio river in a flat boat, to Limestone, meet-
ing with raaivy adventures from attacks by Indians. From Lime-
stone, Mr. Vickers went first to Clark county, and from there
to 'Caneridge, in Bourbon county. Here he and his wife pro-
fessed conversion, and united with the Baptist church. In 1795,
he moved to Boone county, and settled near the mouth of Dry
creek. The house he lived in the first year, on Dry creek,
was built of one tree, the roof and floor being formed of the
bark: In 1800, there were seventeen Baptists in this settlement.
Desiring to have a church constituted among them, they invited
helps to meet with them to effect that end. On examination it

Moses Vickers. 455

was found that none of those wishing to go into the constitu-
tion, held family prayer. On this ground the council refused
to constitute them a church. ' 'This very much afflicted them, "
says John Taylor, who was one of the council, "and before
they parted, they agreed to meet the next Sunday, to counsel
further what they should do. " "When they met, " continues
Mr. Taylor, "they had a very small, poor man among them.
He was decrepit, for he limped as he walked. His name was
Moses Vickers. He was a good singer, and a man of good re-
ligious fame. When they convened, Vickers began to sing and
weep among them, and proposed to go to prayer; after which,
he exhorted them in tears, to trust in the Lord. They had such
a tender, weeping meeting, that they concluded to meet the
next Sunday. A revival of religion soon took place among
them, and they became constituted. Vickers became a respec-
table preacher among them. They soon called him to ordina-
tion, and he baptized many, that were the fruits of his own la-
bors." He continued pastor of Dry Creek and Bank Lick
churches, till age and infirmity admonished him to retire from
active labor. He was also pastor of Hopewell church in Ham-
ilton county, Ohio, several years. He died at his home in Ken-
ton county, Jan. 4, 1820.

Mr. V'.ckers was twice married, and raised ten children, of
whom James and Robert became respectable Baptist preachers.
Thomas F. Vickers, a grand son, and son of James Vickers, is
regarded a good preacher.

Ghent church, now located in a small village on the bank
of the Ohio, eight miles '^above the mouth of Kentucky river,
in Carroll county, has rather a singular history. It originated
from a " union meeting," held by the Baptists and Methodists
at Port William — now Carrollton — in the winter and spring of
1800. Even a small revival of religion, just at this period, was
of such rare occurrence as to attract general attention. John
Taylor says, that very early in the spring of 1800, he received a
letter from Benjamin Craig, at the mouth of Kentucky river, in-
forming him that there was a great revival of religion in pro-
gress at that place. The distance from Bullittsburg church,
where Mr. Taylor lived, was about 60 miles. He, however,
reached Mr. Craig's the night the meeting was to be at his
bouse. " From the dull feelings of my heart," says Mr. Tay-

456 Histojy of Kentucky Baptists.

lor, " I took a text which suited my own state — ' Loid help
me.' I continued but a short time, fori felt myself very worth-
less. After which they continued on, in prayer, praise and ex-
hortation, with much noise, at times, till late in the night.
Some were rejoicing, having lately obtained deliverance; others
groaning in tears, under a pensive load of guilt. My own heart
was so barren and hard, ' that I wished myself out of sight, or
lying under the seats where the people sat, or trodden under
their feet. Many of the people tarried all night. One object
with them was to converse with me. I never heard the ques-
tion.— 'what shall we do to be saved?' — more prevalent at any
time in my life, nor had I ever so many questions asked me,
for the same length of time, as through the balance of this
night." Mr. Taylor expressed his fears thatthe union between
the Methodists and Baptists, who were all now working to-
gether, would soon be dissolved, "which came to pass soon
after, when they came to divide the fish they had caught to-
gether."

On the 5th of April, a Baptist church of 10 members was
constituted at this place, " on the doctrine and discipline of
the holy scriptures," by William Hickman and Joshua Morris.
They did not adopt the ordinarily received confession of faith.
This omission may have been a concession to the Methodists,
who had been laboring v.ith them in the revival, or it may have
been a stroke of policy by which they hoped to catch the young
converts of Arminian proclivities. However this may have
been, when "the church at Port William petitioned for admit-
tance " into Salem Association, the following fall, "it was re-
jected. " After this rejection, it adopted the Philadelphia con-
fession of faith, and was received into Elkhorn Association, in
1 80 1. At^this time, it reported 20 baptized, during the year,
and a total membership of 97. In 1804, it united with Long
Run Association. In 1814, the church changed its name from
Port William to McCooTs Bottom, and, the same year, entered
into Concord Association, of which it is still a member. At
that period, it numbered 100 members. In 1858, it reached a
membership of 224. After that, it declined in numbers for
several years, but again revived, and, in 1878, numbered 196
members. This church has been rather migratory. Changing
its location at least four times. Its last move was to the vil-

Ghent Church. 457

lage from which it derives its present name, eight miles from
where it was constituted. A. N. White is its present pastor.

Joshua Morris was the first pastor of this church, which was
probably gatht^red by his labors, as he united with it the same
day it was constituted. He served the church two or three
years, and then moved away. If, as has been supposed, this
was the same Joshua Morris that settled very early in Shelby
county, a sketch of his life has been given elsewhere.*

John Scott was the second pastor of Ghent church. He
was born in Londonderry county, Ireland, May 8, 1767. He
received a fair education, and was raised up in the Presbyterian
church. In 1788, he emigrated to America. After remaining
a few months in Pennsylvania, he went to Kentucky, arriving
at Lexington in November, 1789. He had brought from Ireland
a letter of recommendation to the Presbyterian church, stating
that he was a member of that order, and entitled to all its
privileges. He was, ordinarily, very strict in observing the
forms of religious devotion. But during his journeyings he had
neglected his religious exercises. Of this he speaks as follows :
"Having been traveling several weeks over the mountains and
in a boat down the Ohio, I had neglected my devotional exer-
cises and traveled on the Sabbath. I had, in my own estima-
tion, become very deeply involved in debt ; and the only way
I could think of paying was to double my diligence in my
religious exercises, and, when I got time, keep as many week
days as I had misspent Sabbaths. The first I set out to do, and
for a time I thought I was doing very well ; but O ! m.y good
Lord, how good he was and is to me. Some time near Christ-
mas, in the evening, I went to my usual place of resort to pay
my evening vows to Him. When on my knees, I discovered
what I had never seen before, that there was deceit in my heart
— that when I was attempting to worship God, my mind was
wandering and set on other objects. I thought at once that
such service could not be acceptable to God." With this, a
deep conviction of his guiltiness and moral polution before God,
seized upon his mind. For more than three months he strug-
gled with the great burden of his guilt, constantly wrestling with

■•■■'Recent investigation has convinced me that it was Joshua L. Morris,
another man.

30

458 History of Kentucky Baptists.

God in prayer for mercy. About the first of April, 1790, he
was enabled to trust in Jesus Christ for salvation, and experienced
great peace and joy of soul. He had, at first, no intention of
changing his church relationship ; but his friend fearing he might
do so, went to an old Presbyterian minister, procured a pamph-
let on the subject of baptism, and put it in his hands for him to
read. This led him to a careful investigation of the subject, and
resulted in his conviction that nothing but the immersion of a
believer was christian baptism. In September, 1790, he united
with Town Fork Baptist church near Lexington, and was bap-
tized by Joseph Redding. He remained a silent member in the
church till about the beginning of the great revival of 1800-3.
At this time, he began to hold prayer meetings in his neigh-
borhood. A precious revival ensued, and many were convert-
ed. At this time he was a member of Forks of Elkhorn church,
in Franklin county, of which the famous William Hickman was
pastor. This church encouraged him to go forward, and, on
the second Sabbath in March, 1802, he was ordained to the
ministry by William Hickman and George Smith. About this
time Mr. Scott began to exercise in public. William Hickman
visited a new settlement, in what is now Owen county. The
■spirit of the Lord was with him, and a number of persons were
converted and baptized. The next year, (June 23, 1801), a
church now called New Liberty, was constituted of thirty
members by John Price and John Davis. It was at first called
Twins, and united with Elkhorn Association the same year it
was constituted. In 1804, it united w^ith Long Run Association,
and, in 1821, entered into the constitution of Concord Asso-
ciation. At this time it numbered two hundred and ninety-four
members. It was then, and usually has been since, the largest
church in Concord Association, It has raised up a number of
very valuable preachers, among whom may be named L. D.
Alexander, Archer Smith, T. M. Daniel, C. M. Riley, B. F.
. Kenney and Boswell Garnett. It is the oldest church in Owen
county, and is the mother of many.

John Scott moved into the bounds of New Liberty church,
and became its pastor immediately after his ordination, in 1802.
Here he ministered 31 years. When he took the care of this
church it embraced thirty-eight members; when he resigned, in
1833, it numbered one hundred and seventy-nine, and had sent

John Scott. 459

out several colonies to form new churches. It 1803, he was
:alled to the church now known as Ghent. Of his connection
with that body, its historian says: " Brother Scott served the
:hurch, more or less through life, without compensation, and
^ave to it the lot of ground on which its present house stands,
in the town of Ghent. "

In 1825, Mr. Scott moved his residence to Carroll county,
but did not change his pastoral relationship. On the occasion
of this removal, New Liberty church gave him the following
certificate : ' ' That as a preacher, he has been strictly moral,
just and judicious; his public ministrations of the word and
ordinances have been thankfully received and much appreci-
ated, having been given freely, without money O/' price." He
was probably pastor of some other churches. Mr. Scott was
35 years old when he was ordained to the ministry, and
preached the gospel about 45 years. He would receive no com-
pensation for preaching, yet, being a prudent, industrious man,
he acquired a considerable fortune. As far as now known, he
was the first preacher that settled within the present limits of
Owen county. He possessed superior preaching talents, and
occupied a high position among his brethren in the ministry.
He was clerk of Long Run Association from 18 12 to 181 5, was
moderator of Concord Association four years, clerk three years,
and its introductory preacher seven times. He died at his home
in Carroll county about 1847.

Lewis D. Alexander was called to the care of Ghent
church in 1837. He was probably the most popular and suc-
cessful preacher that ever lived within the limits of Concord
Association. If eloquence consists in that quality of speaking
which most moves the masses towards the purpose of the ora-
tor, Lewis Alexander was eloquent in an extraordinary degree.
Yet it would be difficult for a critic to determine what his elo.
quence consisted in. He was ignorant of the first principles
of grammar, and his English was decidedly bad. He seldom, or
never, seemed impassioned in his address. He was a close,
lifelong student of two books. He studied the Bible without
the knowledge of rules of composition or interpretation ; but
ihe turned the silken leaves of the human heart with a delicacy
that disclosed to his quick comprehension its inmost secrets.
When he came before an audience, he applied the teachings

46q j History of Kentucky Baptists.

of the Bible to the wants of the people in a manner so simple
that all understood and felt what he said. Even the educated
forgot the rudeness of his language, and were thrillingly inter-
ested in what he taught.

Mr. Alexander was born in Wilkes county, N. C, Sept.
17, 1799. In the fall of 1803, he was brought by his father,
Travis Alexander, to Scott county, Kentucky. Here he was
brought up by pious Baptist parents. He was strictly moral
from his childhood, but did not profess conversion, till 1823. In
September of that year, he was baptized, with his wife, by
Jas. Suggett, into the fellowship of Stamping Ground church in
Scott county. He was licensed to exercise a gift by that church,
which he did, but only in public prayer and exhortation. In
January, 1835, he moved to Owen county, and in March fol-
lowing, united with New Liberty church. In October of the
same year, this church licensed him to preach, and, in July,
1836, he was ordained to the full work of the ministry, by Cor-
nelius Duval, A. Suter, Wm. Morgan, John Scott, James D.
Black, Mareen Duval, and Rockwood Giddings. The following
year, he accepted a call to Ghent church, and served in this ca-
pacity 12 years. At this time, that church numbered 46 mem-
bers ; when he resigned, it numbered 169, having received by
baptism, 163. In 1838, he was called to New Liberty church,
of which he was a member. He preached to this church, one
Sunday in the month, 24 years, during which 862 were bap-
tized into its fellowship. Besides the two already named, he
preached at different times to Whites Run, Emmaus, Cane Run,
Salem, Owenton, Dallasburg, Carrollton, and Poplar Grove
churches.

Mr. Alexander was 37 years old when he was ordained, and
preached 26 years. His success was remarkable, from first to
last. He died at his home in Owen county, December 20,
1862.

William Johnson was pastor of Ghent church a number
of years. He was a man of good attainments, was an eloquent
and attractive speaker, and was much loved for his deep toned
and constant piety. But he was peculiarly defective in his social
powers. His preaching, like that of the gifted David E. Burns,
was pleasing and attractive, rather than effective. He enjoyed
but a moderate degree of success in his ministry. He came

Corfi Cfeek Church. 461

irorn Missouri to Ghent, and, after remaining there a number
)f years, returned to that State again. If lie is living, he is
juite an old man now. It is regretted that more particulars of
lis life are not at hand.

Corn Creek church is located in Trimble county, some
iight or nine miles north of Bedford, the county seat. It takes
ts name from a small stream which flows not far from it. It
A^as gathered by the famous old pioneer, John Taylor, and was
:onstituted of about 20 members, in the fall of 1800. It united
A'ith Salem Association the following year. There were about
nfty families [in this isolated settlement, when Mr. Taylor
Tioved to it, in 1802. But after this, it filled up pretty rapidly,
md the little church grew to a membership of 65, within less
:han three years. In 1803, it entered into the constitution of
^ong Run Association, and in 1826, went into the constitution
)f Sulphur Fork Association, to which it reported, the following
/ear, 125 members. Of this fraternity, it remains a member till
:he present time.

.From the peculiar teaching of John Taylor, on the sub-
ect. Corn Creek church had no pastor, for at least 27 years
Tom its constitution, but was ministered to, by whatever
Dreacher, or preachers, happened to be of its membership. John
laylor was its principal preacher, from its constitution, till 18 15.
Philemon Vawter, George Kendal and William Buckley, also
labored among its members during its history. The church dis-
ipproved of Freemasonry, and had a good deal of confusion on
:hat subject.

From the time this church entered into Sulphur Fork As-
sociation, till 1864, it was one of the most prosperous in that
fraternity. At the latter date, it numbered 333 members. But,
in 1865, the colored members separated from it, and a number
of its most efficient white members were dismissed to go into
the constitution of Locust church in Carroll county. Since that
period, the old church appears to have withered. In 1879, *^
nnmbered 98 members.

Philemon Vawter was early a preacher in this church. He
was born in Orange, or Culpeper county, Va. , about 1765.
After he grew up and married, he moved to the Holston Valley,
where he was baptized by a Mr. Kelley. From this place, he
moved to Woodford county, Kentucky, and became a member

462 History of Kentucky Baptists.

of Clear Creek church. After remaining here several years, he
moved to what is now Boone coun^.y, and united with Bullitts-
burg church, in 1795. Two years after this, he was ordained a
deacon, in this church, and, in June, 1800, was licensed to
preach. During the great revival that commenced about this
time, he was a zealous and active laborer in the Master's vine-
yard. In 1804, he moved to Trimble county, and united with
Corn Creek church. He was ordained to the ministry, probably
in the autumn of the same year. He labored acceptably in the
ministry, in Trimble county, about five years. After this, he
moved to Indiana, where he died, about 1815. His preaching
gifts were moderate, but he was well versed in the scriptures,
and was eminent in piety, and devotion to the cause of Christ.
He was much beloved by the people, and exerted all his in-
fluence for good.

Jesse Vawter had no direct connection with Corn Creek
church. He was a brother of the pious and beloved Philemon
Vawter, and was some seven years his senior. He was
licensed to exercise his gift by North Fork church in Franklin
county, Kentucky, as early as 1803. 3oon after this, hewas
ordained, and became pastor of that church. He joined the
Baptists in Virginia, in his youth, probably twenty years before
he began to preach. After preaching a short time at North Fork,
he moved to Indiana, and settled near Madison, about iSio.
Here he became pastor of the church at Madison. Like his
brother Philemon, he was greatly beloved, and exercised an, ex-
traordinary influence. He was a good preacher, an easy, fluent
speaker, and an excellent singer. He was a number of years
moderator of Silver Creek Association. He lived to a good old
age.

John Vawter was early a member of Long Lick church,
in Scott county, Ky. He also moved to Indiana, and settled
at Vernon. He became pastor of the church at that place, prob-
ably as early as 181 5. He was an excellent and honored citizen
but too much engrossed with the world to be of much value as
a preacher. The stoical Theodrick Boulwaresays of him: "He
was as a man worthy, but as a preacher was not worth one cent.
He was postmaster, colonel, marshall of the State, and an or-
dained minister. "

William Buckley became the principal preacher in Corn

William Buckley. 463;

Creek church, after John Taylor left it. ITc was raised up to
the ministry in Glens Creek church, in Woodford county, where
he was licensed as early as 1805, and was ordained within the
next two years. About 18 16, he moved to Trimble county, and
became a member of Corn Creek church. He also preached to
two or three other churches in the same region. Repossessed
good, effective preaching gifts, and a great revival broke out un-
der his ministry. During the years 1818-19, he baptized 135
persons at Corn Creek. But, not withstanding his great success,.
he soon became unpopular. About 1820, he moved to Living-
ston county, and united Avith Union church. Again, after a few
years, he moved to Caldwell county, and joined Old Eddy Grove
church. He was for a time quite popular in Little River Asso-
ciation, of which he was moderator from 1821 to 1828. He was
elected to the same position again in 1833. -^s a preacher Mr.
Buckley gave much satisfaction to his hearers. But as a man he
was indolent and improvident, and consequently always very
poor. Supplying the necessities of such a man, as the brethren
had to supply those of Mr. Buckley, is always an aggravation,
even to the most liberal. This speedily rendered him unpopu-
lar and involved the necessity of his moving from place to place,
even to his old age. He was finally silenced from preaching for
drunkenness.

George Kendall was the successor of Mr. Buckley, at
Corn Creek. He was raised up to the ministry in that church,
and, it is believed, spent his life in its immediate neighborhood.
He exercised many years, as a licentiate, refusing to be or-
dained. He, however, submitted to ordination about 1827,
and served the church as preacher, a number of years. He was
an humble, good man, and was very well versed in the sacred
scriptures, but his preaching gifts were feeble.

Archer Smith was the next preacher that served Corn
Creek church, and was probably the most efficient minister that
has labored among that people since John Taylor left them.
His education was limited and his preaching gift was barely up
to mediocrity. But his gift in exhortation was very superior,
and his zeal and industry in his holy calling, were probably
never surpassed in Kentucky.

Archer Smith was the son of William Smith, a shoemaker,
and small farmer, and native of Georgia. His mother wa.s a sis-

464 History of Kentucky Baptists.

ter of Deacon Travis Alexander, of Stamping ground church,
Scott county, Kentucky. He was consequently a first cousin
of the famous Lewis D. Alexander of Owen county. He was
born in Union District, South Carolina, January 25, 1796, and
came with his parents to Scott county, Kentucky, in 1805. Here
he was raised up to hard labor on a farm. In his boyhood he
was barely taught to read and write. But after he grew up, he
labored for means with which to prosecute his studies, and at-
tended a common school about two years, but did not advance
far enough to commence the study of English grammar.

His parents were irreligious, but while attending school,
he lived with his uncle Travis Alexander, who and his wife,
were pious Baptists. During this period, he attended religious
worship at what is now Stamping Ground church. Under the
preaching of Theodrick Boulware and William Hickman, he
became deeply interested on the subject of religion. ' 'For sev-
eral months," said he, "I was in deep concern about my soul.
I often tried to pray in secret, but feared a holy God would not
hear me." On returning with his uncle and aunt from meet-
ing, on one occasion, Mr. Hickman being in the company, asked
who Mr. Smith was, and, if he was religious. Mr. Alexander
replied that he did not know that he was, but thought he de-
sired to be. Mr. Hickman immediately fell back and com-
menced a conversation with him. "Young man," began Mr.
Hickman, "sometime ago, I had a conversation with a young
woman. I told her, if she would agree to pray for herself every
day for a week, I would try to pray for her. She consented,
and afterward became a Baptist. Now, I am willing to make
the same bargain with you." Mr. Smith consented and carried
out the contract, with much trepidation and embarrassment; for
during that week, he was working with several very wicked
young men.

He continued some weeks after that in great trouble.
"One night," says he, "I was lying in bed, praying, till a late
hour. At last, I suppose I fell into a doze of sleep. There
appeared to me in the East, about where the sun would be at
ten o'clock, a great multitude of bright beings, more lovely
and beautiful than anything I had ever conceived. In the midst
of them Avas Jesus Christ, far more lovely than the rest. I
awoke, shouting and praising God, I felt the love of God fill

Archer Smith. 465

my soul as sensibly as I feel a drink of cold water when I am
thirsty. My burden of guilt and sorrow was all gone, and I
felt light and full of joy and peace." This was about the year
1817. Mr. Smith soon fell into doubts as to the genuineness of
his conversion, and did not at that time, unite with the
church.

In January, 18 18, he moved to Owen county, and on the
13th of August of that year, was married to Cynthia, daugh-
ter of Hugh Conway. On the ist Sunday of September fol-
lowing, he was baptized into the fellowship of Twins church,
by John Scott. He remained a private member of the church,
till 1 827, when he was chosen a deacon. During the year 1830,
he exhorted in prayer meeting in his neighborhood. These
prayer meetings resulted in thirty additions to Emmaus church,
and several to Twins. In October, 183 1, he was licensed to ex-
ercise his gift.

Lewis D. Alexander who had also been exercising in the
prayer meeting, was licensed sometime afterward. The labors
of the two young preachers were inseparable from this time
till 1838. In July 1836, they were both ordained to the min-
istry, at the same time. They labored together with great zeal,
and their labors were much blest.

In 1837 rriore than thirty were baptized at New Liberty,
under their ministry, and the next year, seventy-two were bap-
tized.

In March, 1839, Mr. Smith moved to Jefferson county,
Indiana, and settled near a little village called Canaan. There
was great destitution of preachers in that region, and he soon
became monthly supply for si?c churches. He gave himself
wholly to the work of the ministry with great zeal and energy,
preaching, not only to the six churches of which he was pastor,
but also in private residences, school houses, and groves. He
labored in this field, about eight years. During this period, he
constituted five churches — Mt. Zion, Rykers Ridge, Milton,
Union, and Macedonia, and baptized about 650 persons, among
whom were Joshua Griffith, Robert Stevenson, A. Pavy, Smith
Wingate, Samuel Locke, and Isaac Semple who became Bap-
tist preachers. Meanwhile, he had been so poorly sustained,
that he had expended ;^3, 000 more than his income, and was
reduced to poverty.

466 History of Kentucky Baptists.

In 1847, Ml'- Smith moved back to Kentucky, settled near
LaGrange, in Oldham county, and gave his membership to
Harrods Creek church, of which he soon afterwards became
pastor. He was also called to the churches at Eighteen Mile
in Oldham, and Sligo in Henry, retaining the care of Corn
Creek church, to which he had been called two years before.
He continued to give himself wholly to the work of the minis-
try. But the churches were more liberal here, and his family
was soon above want. In 1849, he moved to Carroll county,
and became pastor of Whites Run, Sharon, Carrollton, and
Cane Run churches — the latter in Henry, the others in Car-
roll county. He also labored as missionary of Concord Asso-
ciation, two years and two months. During this period, he
delivered 388 sermons and exhortations, and baptized between
400 and 500 persons. Around Muscle Shoals on Eagle creek,
in Owen county, he held several meetings, with remarkable
success. At one time, he preached nine days under the shade
of a large oak, and one day in the meeting house, and received
37 members. He preached four days in a school house, and
baptized 26. Subsequently, he held two meetings in the same
neighborhood, and received 75 members.

In 1853, he bought a farm, near Corn Creek church in
Trimble county, where he made his home the remainder of his
days on earth. The same year, he took charge of four churches,
but, next year, gave them all up, and accepted the position of
missionary in the bounds of Sulphur Fork Association. In
this work, he labored two years, when he again went into the
pastoral office. But whatever may have been his nominal posi-
tion, he was always a missionary, from the time he was licensed
to preach, till the Lord called him to his reward.

When the civil war broke out, in 1861, both of his sons en-
tered the southern army. This involved him in much trouble.
He was four times arrested, and three times thrust into prison.
Here he contracted rheumatism, which maimed him for the re-
mainder of his life. He was hindered from preaching, as much
as a year, during the war, which was a great grievance to him. .
But as soon as he sufficiently recovered, he again entered the
field of labor for his Master.

In 1868, his wife died suddenly. Coming home from a night
meeting at Old Corn Creek, where she had much enjoyed the

Archer Smith. 467

services, and had been actively engaged in comforting and en-
couraging the mourners, she prepared supper, and sat down to
the table with her family and several guests. As she passed
out a cup of coffee, with a sudden spasmodic movement, she
threw it over her shoulder, fell backwards, and expired in a few
moments. Within an hour after she left the altar of prayer,
on earth, her spirit took its lli^^ht to the altar of praise in
heaven.

On the death of his wife, Mr. Smith left his home in charge
of one of his sons, went to Owen county, took charge of two
churches, and engaged to labor six months in the mission field.
During this period, he delivered 325 sermons and exhortations,
and received 134 persons for baptism. After this, he took
charge of two additional churches. In 1870, he summed up
his labors, at the request of a younger preacher, with the fol-
lowing results : During a period of 20 years, he had averaged
over a sermon a day. He had baptized over 2,000 persons,
and had traveled over 50,000 miles on horseback. He raised
nine daughters and two sons, all of whom he baptized with his
own hands.

About 1 87 1, Mr. Smith married his second wife. He con-
tinued to labor with unabated zeal, till near the close of his
earthly life. He died at his home in Trimble county, after a
short illness, January 5, 1873. "They that be wise shall shine
as the brightness of the firmament, and they that turn many to
righteousness, as the stars forever ^nd ever."

Eighteen Mile church is located in Oldham county,
some four miles north of LaGrange. It was gathered by
the famous pioneer of that region, William Kellar, and
was constituted by William Kellar, Ambrose Dudley and
William Payne, September 12, 1800. Mr. Kellar was chosen
its pastor, and served in that capacity till his death, which
occurred, November 6, 18 17. This church united with
Salem Association the same year it was constituted, and re-
mained in that fraternity till 1803, when it entered into the con-
stitution of Long Run Association, with a membership of 82.
From this time, till the death of its pastor, in 1817, its growth
was slow. At that period, it numbered no members. But
the following year, under the pastorship of William Buckley,
it received 40 by baptism, and its membership was increased

468 History of Kentucky Baptists.

to 149. In 1829, another revival visited the churchy under the
ministry of John A. McGuire, and 48 were baptized increasing
the membership to 193. In 1833, the church withdrew from
Long Run Association, and united with Sulphur Fork, of
which it is still a member. It enjoyed a revival, in 1843, under
the pastorship of D. N. Porter, when 88 were baptized, giving
the church a membership of 221. The next revival in this
church, was under the ministry of J. S. Dawson, in 1852, at
which time 61 were baptized. From its constitution, to 1854,
it received by baptism, 429, and from that time to the present,
it has enjoyed almost uninterrupted prosperity. It has, during
its entire history, been an orderly and influential body. In
1879, ^'^ numbered 154 members, and had the venerable E. G.
Berry for its pastor. W. W. Force is its present pastor. Of
William Kellar, William Buckley, Joel Hulsey and Archer
Smith, pastors of this church, skethces have been given in other
connections.

John A. McGuire was among the most efficient pastors of
Eighteen Mile church. He was a son of the famous pioneer
preacher of Henry county, Alan McGuire, and consequently
was of Irish extraction. He was born in Henry county, Ken-
tucky, about the year 1800. He received but a limited Eng-
lish education. He was awakened on the subject of religion,
at the age of about. ten years, by the pious conversation of his
parents, and was soon afterwards baptized by his father, into
the fellowship of East Fork church, in his native county. By
this church, he was licensed to exercise his gift, in 1817. Two
years later, he took a letter and joined Sulphur Fork church in
the same county. Here he was ordained to the ministry in
March, '1827, after having exercised as a licensed preacher, ten
years. The following year, a great revival occurred under his
ministry and that of J. W. Thomas, and 167 persons were bap-
tized into the fellowship of Sulphur Fork church. He soon
afterwards became pastor of this church. He was also called
to Eighteen Mile church.

On the 2d Friday in June, 1829, Hillsboro' church, in Hen-
ry county was constituted of six members, by J. W. Thomas,
Abraham Bohannon, Isaiah Cornelius, and John A. McGuire.
Of this church Mr. McGuire became pastor immediately after
its constitution, and served it till 1845, He afterward served

John A, McGuirc. 469

this church, from 1850, to 1852. When he left it, it number-
ed 144 members. Soon after this, W. W. Foree, who was
raised up to the ministry in it, took pastoral charge of it, and it
has since been one of the best disciplined and most orderly and
influential churches in Sulphur Fork Association. /. M. Eaton
has recently been ordained to the ministry, in Hillsboro church,
and gives promise of usefulness in the Master's vineyard.

Mr. McGuire was, doubtless, pastor of other churches, at
different periods. He was a man of active enterprise in the
ministry, and was a very successful and valuable preacher in his
association. He was a leader in its missionary operations, and
a courageous defender of its liberal policy. He was twice ar-
raigned before Sulphur Fork church, " for his conduct in
regard to the missionary system," /. e. for encouraging
systematic missionary operations. A majority of his church
sustained his course in both cases, but the dissatisfaction of the
minority led to a rupture in the association, in 1840, and Mt.
Pleasant Association of Anti-missionary Baptists wss formed of
the minority.

In 1845, Mr. McGuire went to Louisiana, and remained
two or three years. He then returned to Kentucky, and la-
bored in his old field, till 1852, when he removed to Monroe,
Louisiana, and became pastor of the church in that village. He
was doubtless useful, in some degree, in his new field of labor,
but in no degree approximating his usefulness in Kentucky. It
is always a hazardous experiment for a preacher that has been
continuously successful in one field of labor, to move to another
field where he is unknown, after he passes middle life. In most
cases he will find his usefulness much diminished, and he is
likely to become discouraged and restless, and in many cases,
he spends the evening of his life unhappily.

After laboring in the gospel ministry sixty-two years, the
venerable John A. McGuire went to his final reward from his
home in Monroe, Louisana.

Doctor Newton Porter was one of the pastors of Eight-
een Mile church. He has, however, held the pastoral office usually
only for a short period, at any one church. He is a physician
ofhigh repute, and has an extensive practice. His habit, for
many years past, has been to supply vacancies in pastorates, in
the churches within his reach, until such churches could pro-

470 History of Kentucky Baptists.

cure other pastors, and, in this way, has been very useful in the
field in which he operates. He is a man of extensive reading,
and untiring industry. He is well versed in theology, and is a
very fair speaker. He has been prominent in most of the pub-
lic enterprises of his town and county, and is a most valuable
citizen. How he can neglect a call from God to preach the gos
pel, and divide his mind and heart so liberally among a great
variety of worldly enterprises, when there is no such necessity
laid upon him, must be left for him to answer to his Master.

D. N. Porter, son of Eli Porter of Welsh extraction, and a
native of Virginia, was born in Henry county, Kentucky, Jan.
17, 18 16. He is one of fourteen children born to poor parents, and
could, therefore, obtain an education only by his own energies.
He, however, began to teach school before he was sixteen years
of age, and made this his occupation sixteen years, during
which time he took a literary course at Georgetown College,
and read medicine. Afterwards he graduated in medicine, with
the honors of his class, in 185 1, having previously practiced
physic several years.

He professed experimental Christianity, at about the age of ;
thirteen, and was baptized into the fellowship of Campbells-j
burg church in his native county. By this church he was licenset
to preach, in 1839, and ordained in 1841. Soon afterwards, ht
was called to the care of Eighteen-Mile church. Under hismin-j
istry, at this church, an extensive revival prevailed, in 1843,
and 88 united with the church by baptism. After this,- he was
pastor of East church in Louisville two years. On leaving
Louisville, he established himself in the practice of medicene ail
Eminence in Henry county. Here he has supplied various
churches within his reach with such pastoral labors as his pro^
fessional duties would permit. He has served Sulphur Fork'
Association as clerk eight years, and as moderator four years.
He is still engaged in practicing his profession and preaching, at
Eminence.

Joseph B. Porter, brother of the above, succeeded D. N.
Porter in the pastoral care of Eighteen-Mile church. After
preaching a few years to this, and some other churches in Sul-
phur Fork Association, he moved to Indiana, where he was
long a useful minister of Jesus. He has recently moved to Kan-
sas. Another brother, William H. Porter, spent some years

James Stephen Daivson, 471

in the ministry, in Ballard county. His gifts were meager, but
he was a man of eminent piety. He has been dead several
years.

James Stephen Dawson succeeded J. B. Porter as pastor
of Eighteen-Mile church. Under his ministry, in 1852, the
church received 61 by baptism. He was a timid, quiet man, of
grave deportment, and hence not popular among strangers. But
he was much beloved by those who knew him well. His
pastoral charges were strongly attached to him, and gave him
up with great reluctance. He was a sound, substantial preacher
of good ability, and was successful as a pastor.

He was the son of Benjamin Dawson, a native of Orange
county, Virginia, and was born in Fayette county, Kentucky,
December i, 1815. In early childhood, he was brought by his
parents to Henry county, where he was raised up on a farm.
He received a good English education, and became a practical
surveyor. In 1835, he professed religion under the preaching
of John S. Wilson, and united with the church at Newcastle.
He afterwards moved his membership to Hillsboro' church in
Henry county, where he was ordained a deacon, in April, 1844.
The following month, he was licensed to preach, and, in July,
1846, was ordained to the ministry, by E. G. Berry, E. B.
Stratton, D. N. Porter, and Smith Thomas. He was called to
the care of Hillsboro' and Sligo churches in Henry county. New
Providence in Trimble, and Eighteen-Mile in Oldham. He was
probably a short time pastor of Liberty church in Oldham. He
enjoyed a good degree of success, and the entire confidence of
the people, and had laid the foundation for accomplisliinga good
life work. But he became restless, and, in 1854, moved to
Daviess county. From the exposure, incident to settling in a
new home, and the more humid and malarial climate of that
region, he contracted disease of the lungs, of which he died,
August 19, 1857.

Anderw Elias Shirley was pastor of Eighteen-Mile church,
from about 1862 to 1878, and it is probable that no pastor of
that old fraternity was ever more beloved, or was more deserv-
ing of such love. He was the highest type of a Christian. His
piety was deep, sincere and unpretending. His whole nature
seemed to be suborned to, and pervaded by the Holy Spirit.
He talked perpetually of the religion of Jesus Christ, and in such

472 History of Kentucky Baptists.

a manner as to make all who heard him, feel that his heart was
overflowing with the love of the Redeemer. His conduct and
conversation always made a strong impression in favor of a holy
religion, wherever he went. He was never austere. His tem-
perament was warm, and his manner affectionate. He was us-
ually very cheerful, and his humor probably never met its equal.
He was the life and joy of every social circle he entered. And
yet, his religion so profusely pervaded everything that per-
tained to him, that the deepest and most lasting impression he
made on man, was, that "he was a good man and full of the
Holy Ghost and of faith."

Mr. Shirley was an only child, born of wealthy parents,
and raised in the city of Louisville. His father dying, while he
was an infant, he was left to the care of his mother, who gave
him a good education. In early life, he joined the Campbellite
church, of which his mother was a member. Arriving at man-
hood, his health being somewhat delicate, he went to Trimble
county, and spent some time with some relatives. Attending
a Baptist church, with his kinsfolks, he became deeply convicted
of his guilt and depravity in the sight of a holy God. After
seeking the Lord earnestly for some time, he Avas made to re-
joice greatly in a sense of " the love of God shed abroad in his
heart by the Holy Ghost given to him. " In applying to Middle
Creek church (in Trimble county) for membership, he stood up
and related his Christian experience, and closed with a fervent
exhortation and an invitation to the unconverted to come for-
ward forprayer. Quite a number came, and he kneltdown and
prayed for them. Thus began the ministry of that devoted ser-
vant of Jesus Christ. He was received into the church, and was
baptized, probably by A. M. Ragsdale.

Returning to his home in Louisville, he united with Wal-
nut Street church, where he was ordained to the ministry. He
labored some time as missionary in the city, and was instru-
mental in building, in 1848, a good house of worship for Port-
land Avenue church. After this, he went to Collin county,
Texas, where he spent several months in holding meetings, in
which a large number was baptized. Returning to Kentucky,
he moved, with his mother, to his farm in Jefferson county. He
was soon afterward called to the care of Eighteen Mile, Har-
rods Creek and Liberty churches, all in Oldham county. In

Ajidrczv Elias Shirley. 473

:his field, he labored successfully and with much satisfaction to
:hc churches. He afterwards raised up Falls of Harrods Creek
:hurch, in Jefferson county, ot which he was chosen pastor,
rhis church was afterwards dissolved. He accepted a call to
;he church at Mt. Washington, in Bullitt county, where he
Dreached two years. He was also pastor of Westport church
n Oldham county, several years.

From early life, Mr. Shirley was subject to seasons of men-
ial depression. Once or twice he was rendered incapable of
preaching for several weeks. In 1878, a recurrence of this mel-
mcholy ultimated in insanity, from which the best medical skill
that could be procured failed to recover him. He was sent to the
insane asylum at Anchorage, where he still remains, with little
hope of his recovery.

Mr. Shirley was an orator, a poet and a humorist by nature,
and a devout christian and earnest preacher by grace. He pos-
sessed, if not the highest, yet rare intellectual gifts. He had a
familiar acquaintance with the finest prose and poetical writers
in the English language. He had a very annoying impediment
in his enunciation, which much marred the force and beauty of
his sermons, especially when delivered before a strange audi-
ence. He was, in his best mood, a good writer, and some of
his printed productions were fine models of popular sermons.
But above all, he was a good man and true, and left an impres-
sion on the people of Oldham county that will not be effaced in
one generation.

King's Church was at first located in the south-eastern
part of Jefferson county, on a small stream called Back Run.
The original name of the church was Caiie and Back Run. Its
location was changed to its present site, in the north-east corner
of Bullitt county, and in 18 17, it took its present name. It was
gathered by William Edmund Waller, Sr. , who probably minis-
tered to it from its constitution, in 1800, till 1802. After this,
Henson Hobbs became its pastor — perhaps in 1803. It first
united with Salem Association, at its meeting at Long Run
meetinghouse, in 1801. In 1803, it went into the constitution
of Long Run Association. At this period, it numbered fift)--
eight members. Its membership declined in numbers till about
818, when it enjoyed a revival, and increased to seventy-tv.-o
nembers. In 1827, under the ministry of Z. Carpenter, twcnt}'-
31

474 Hi'stoT-y of Keiitiicky Baptists.

three were baptizea, and its membership increased to one hun-
dred and nine. In 1833, WilHam P. Barnett succeeded John
Holland as its pastor, and, from that time, it enjoyed much
prosperity for a number of years. In 1839, it was so much
agitated on the subject of "the missionary system," that it
refused to send messengers to the association. But next year
it had decided in favor of missions, and reported to the associa-
tion a membership of one hundred and sixty-four. This was
the highest number it has ever reached. Its largest ingathering,
during any one year, was in 1869, when it received thirty-two
by baptism. Its revivals have been very frequent, and its
course remarkably smooth and even. Its membership in 1880,
was one hundred and fifty-five. That excellent minister, T. H.
Coleman, was then its pastor. Geoige MarsJiall was raised up
to the ministry in this church, and supplied its pulpit a few
months in 1822-23, having been ordained during the latter date.
Of its early pastors, W. E. Waller, Henson Hobbs, Z. Carpen-
ter and John Holland, sketches have been given. W. E. Pow-
ers is now (1885) its pastor.

William Paddox Barnett was pastor of King's church
about forty-three years. He was born in Jefferson county, Ky. ,
in 1803. His parents being poor, he received only a limited
common school education. He was brought up in the faith of
the Methodist church, of which his parents were members.
But being early led to Christ among the Cumberland Presby-
terians, he identified himself with them, and remained in their
fellowship a few years. But becoming interested on the subject
of baptism, he was led to adopt the views of the Baptists, upon
which he united with the church at Floyd's Fork, in his native
county, and was baptized by Z. Carpenter about 1827. Being
soon afterwards liberated to exercise a preaching gift, he was
ordained to the ministry in 1829, and immediately called to the
care of Floyd's Fork (now Fisherville) church. He grew rap-
idly in favor with the people, and was soon one of the most pop-
ular preachers in Long Run Association. He was soon pastor
of four churches, and so continued, most of his time, till the
encroachment of old age admonished him to narrow the field of
his labors. He was, during a ministry of forty-six years, pastor,
at different periods, of Floyd's Fork, Chenowith's Run, Jefifer-
sontown, Pleasant Grove, and Long Run in Jefferson county;

Concord CJnirch. 475

Buck Creek, in Shelby; Little Union, Plum Creek and Elk
Creek, in Spencer ; and Mt. Washington and Kings, in Bullitt.
To the last named he was called in 1833, To this church he
moved his membership, and ministered to it, with the exception
of one year, (1859), till he finished his earthly course. He died
of a congestive chill, at his home in Jefferson county, September
18, 1876.

As a man, W. P. Barnett was honorable, dignified, conser-
vative and reliable, and commanded the respect and confidence
of all who knew him. Few men ever maintained a more fault-
less christian character. His preaching gifts were not extraor-
dinary. He was sound in the faith of the Gospel, plain and
direct in his manner of address, and thoroughly versed in the
sacred scriptures. He enjoyed a good degree of success during
his ministry. He was a good pastor, a wise adviser and a safe
exampler.

Concord church is located in the southern part of Barren
county, two or three miles from Big Barren river. It was con-
stituted in 1800, most probably by John Mulky who was its first
pastor. It went into the constitution of Green River Associa-
tion, the same year it was gathered. During the great revival,
which immediately followed its constitution, it received large
accessions, and in 1802, numbered eighty-two members, having
received thirty-one by baptism that year. After this, it increased
in numbers very little, till about 1839, when it reached a member-
ship of 144. Up to this period, it appears to have moved on
harmoniously. It was an influential church in Green River
Association, till 1830, when it entered into the constitution of
Barren River Association. For about ten years, it main-
tained a respectable position in that body. But in 1841, it with
five other churches, drew off from Barren River Association,
on account of that body's favoring missionary operations, and
entered the same year into a small fraternity, now known as
original Barren River Association. This untoward movement
was under the leadership of Seth Bradshaw, the pastor of Con-
cord church. Mr. Bradshaw afterward became convinced of
his error, and returned to the mother Association. This caused
a division in Concord church. Both parties organized, and, for
several years, the two churches, bearing the same name and
professing the same faith (except that they disagreed about

4^6 History of Kentucky Baptists.

missionary operations) worshiped, on different days, in the same
house.

But in 1858, the Missionary church dissolved, and left the
Anti-missior.ary church in possession of the house. It still be-
longs to the Anti-mission Association.

According to tradition, Jchn Mulky gathered this old
church, and preached to it a short time. This tradition is at
least highly probable, as he was nearer its location than any
other preacher is known to have lived at that period. Some-
thing has been said of him elsewhere.

Cornelius Dukse was a licensed preacher in this church,
as early as 1802, and it is not improbable that he was in its con-
stitution. He was a native of South Carolina, and emigrated
to Kentucky, not far from the year 1800, and settled in Barren
county. Here he became a member of Concord church, and
when Mulky joined the Arians, he having been ordained to the
ministry, succeeded to the pastorate. He was also called to the!
care of Mt. Pleasant church in the same county. He was re-j
garded a good man, was very active and zealous in the ministry,
and was much beloved by the people. But he w^as "unstable!
in all his ways. " He soon followed Mulky to the Arians. When]
the "Emancipation Association of Baptized Friends of Human-
ity" was formed, in 1807, he, with John Murphy and John H.
Owen became a member of that society, and finally, in his old
age, joined the Campbellites. He died at a good old age, about
the year 1840.

Isaac Coulson Tracy, one of the early pastors of Concord
church, was the son of Michael Tracy, a native of Ireland, and
was born in North Carolina about A. D. 1790. In his early
childhood he was carried to Allen county, Kentucky. Here he
was brought up to manhood, receiving a better education than
was usual for that time and place. About 181 1 he went to In-
diana and took up his residence. His parents were irreligious,
and he grew up a wild, reckless youth. Soon after his arrival
in Indiana, violent earthquakes prevailed in that region. Among
many others he became much alarmed about the condition of
his soul. Ultimately, he professed conversion, and joined the
church. About 18 15, he returned to Allen county, Kentucky,
and united with the church at Puncheon Camp. Here he was
put into the ministry, and called to the care of the church. He

Isaac Coulson Tj-acy. 477

was also called to the care of Concord and Caney Fork churches
in Barren county. He improved rapidly in speaking, and took
rank with the ablest ministers in Green River Association. His
churches flourished under his ministry, and by his labors many
sinners were led to Christ.

But in the midst of great usefulness and popularity, his
mind became wrecked, and he had to be sent to the insane
asylum. He partially recovered, and returned to his family.
Sometimes he appeared entirely sane, and preached with great
clearness and force. But his mind was freakish and could not be
relied on. He was before and after his insanity, a man of a very
devotional spirit. It was his constant habit to sing a hymn of
praise when he awoke in the morning, and before he arose from
his bed. He continued to preach, during his lucid seasons, up
to the time of his last illness. He died rather suddenly, Nov.
15, 1862.

Seth Bradshaw succeeded Isaac C. Tracy, in the pastoral
care of Concord church. He was the son Allen Bradshaw, and
was born in Franklin county, Virginia, August 15, 1795. Here
he was brought up on a farm, and received but a very meager
education. He emigrated to Barren county, Kentucky, in 1817,
and the following year, was married to Judy, daughter of Reu-
ben Harrison.

Mr. Bradshaw was a fine specimen of a Kentucky back-
woodsman. He was a large man, of a very powerful frame,
possessed of a high sense of honor, and dauntless physical cour-
age. He was regarded "the best man in the county," and in
this opinion none concurred more heartily than himself"

In a new country where much labor and strong muscle are
required, to clear away the forests; where danger is to be met
by physical courage, and where the land being sparsely settled
by unlettered people, the laws of the country are so illy en-
forced that every man becomes "a law unto himself, " a high
type of manhood is a most useful, as well as a most honorable
attainment. To.be "the best man in the county," at the period
of Mr. Bradshaw's youth, was a higher ambition, and conferred
a much higher honor than "going to the General Assembly."
Hence every young man was anxious to be considered a
"hoss."

Mr. Bradshaw was proud of his manhood, and embraced

4/8 History of Kentucky Baptists.

every convenient opportunity to display it. To use his own
words, he "would rather fight than to eat, anytime." He was
a bold, reckless sinner, and like the unjust judge, "he feared
not God nor regarded man." He continued his career of high-
handed wickedness, till he was about thirty years of age. But
the spirit of the Lord can find way to the stoutest heart. Mr.
Bradshaw felt and acknowledged the power of divine grace. He
was baptized into the fellowship of Concord church by Isaac C.
Tracy, about the year 1825, His conversion was very marked.
He immediately began to call on his associates to repent and
turn to God. Although he was a poor speaker, he possessed
good judgment and an earnest manly zeal, and his gift appeared
to such maifest advantage, that he was soon ordained to the min-
istry, and called to the care of Concord church. He was also
called to the care of Poplar Log, Glovers Creek and Puncheon
Camp churches. These churches prospered under his ministry
and he enjoyed a good degree of success in his general labors,
for a number of years. But about 1833, the subject of sys-
tematic missionary operations began to agitate the the churches
of Barren River Association, of which Concord was a member.
Mr. Bradshaw was a man of marked influence, and, being un-
informed on the subject of missionary operations, he be came
the leader of the Anti-missionary party. When the split in the
Association occurred, in 1841, he identified himself with the
Anti-missionary Association. By that means he lost his influence
outside of the small faction of which he was the leader.

After several years, he became better informed on the sub-
ject, acknowledged his error, and returned to the missionary
body. He continued to preach till near the close of his life,
but never regained his former influence among the people.
His last moments were spent with the most joyful anticipations
of heavenly bliss. He seemed already to have entered the joys
of heaven before he quitted the pains of earth. He left the
scenes of mortality. May 20, i860.

BoGGS Fork church was located in the eastern part of Fay-
ette county. It was first called Boffman' s Fork church of Sep-
arate Baptists, and belonged to Old South Kentucky Associa-
tion. The earliest mention of it, on any accessible record, was
in 1799, when there was an unsuccessful attempt made to unite
it and Boones Creek church of Regular Baptists in one body.

Boggs Fork Chmch. 479

The next year, it united with Tates Creek Association of
United Baptists. At this time, it numbered 22 members,
among" whom were Squire Boone, Jun., Roger Jones and James
Bcntlcy. During the next year, it enjoyed a great revival, and
100 were added to its membership. It now (1801) numbered
122 members. Soon after this, it built a good stone house, for
that period, on a small stream, from which its second name
was derived, some two miles south of the present village of
Athens. At this house, Tates Creek Association, met in
1806, and again, in 1817. At the former date, the church num-
bered only 88 members. In 1823, it entered into the consti-
tution of Boones Creek Association, which was formed at
its meeting house, the fourth Friday in April, of that year. It
remained a member of that body till 1840, when it accepted
the proposition which had been made to it by Boones Creek
church, 41 years before. These two churches united in one,
built the present Baptist meeting house at Athens, and retained
the name of Boones Creek church. At the time of this union,
Boggs Fork numbered about 66, and Boones Creek, about 96
members.

Squire Boone, Jr., appears to have been the first pastor of
Boggs Fork church, and it is probable that he was instrumental
in gathering it. He was a native of North Carolina, and was
the son of Squire Boone, Sen., and a nephew of the famous
Kentucky hunter and explorer, Daniel Boone. His father was
a Baptist preacher, as were his son and three of his grand sons.
Squire Boone, Jr., was among the early settlers of Madison
county, where he united with Tates Creek church of Sep-
arate Baptists. In this church he was licensed to exercise a
preaching gift, as early as 1790. Tow^ards the close of the cen-
tury, he moved to Fayette county, where he became pastor of
Boggs Fork church. He is supposed to have been a preacher
of very moderate gifts. It is not know^n that he was pastor of
any church except Boggs Fork. He died about 1820. There
is, at hand, no means of knowing who were the subsequent
pastors of this church.

There was some good work accomplished in the cause of
Christ during the year 1800, dark and gloomy as was the be-
ginning of that period. Of the six churches, ascertained to
have been constituted during the year, a majority are strong.

480 History of Kentucky Baptists.

influential bodies, and all of them, still have an existence.
It will be observed that four of them were planted along the
northern border of the State. Here appeared the first gleam-
ings of the approaching revival, at least among the Baptists,
and, as in the first revival that ever occurred in Kentucky, in
1785, so also the greatest revival that has ever occurred among
the Baptists in this State, began to be manifested under the la-
bors of John Taylor, who aided in gathering three, if not four,
of the six churches, constituted in 1800.

We have now come to the close of the eighteenth century.
We have followed the footsteps of our fathers, for nearly 25
years, as they endured all hardships and dared all dangers, to
plant the standard of rhe Cross in the great wilderness, which
has now become a land of beauty, dotted all over with our own
charming homes, and made glad with the voice of song, echo-
ing from more than a thousand churches of the Redeemer.
We have noted the planting, and traced the history, of 116
churches, and sketched the lives of about 250 of the laborers.
Several of the churches were dissolved, and one (and possibly
three others) of the laborers had died, before the close of the
century.

At the close of the year 1800, in Kentucky there were six
associations, six churches belonging to Mero District Associa-
tion of Tennessee, and three unassociated churches, and an ag-
gregate membership of about 5,119, as shown in the following
table:

Associations. No. of churches. No. of members.

1642

1 1 34*

497

579
623

350
234*
60*

Elkhorn,

26

South Kentucky,

18*

Salem,

22

Tates Creek,

12

Bracken,

10

Green River,

9

Mero District,

6

Unassociated,

3

Total, 106 5 1 19

In 1790, there were, in the State, three associations, 42
churches and 3, 105 members. At that date, the population of
the State was yz^^77- This gave one Baptist church, in round

*Estimated.

Baptists m 1880. 481

numbers, to every i,754 of the population, and one Baptist to
every 23 of the population.

In 1800, the population of the State was 220,955, while
there were in the State six Baptist Associations, 106 churches
and 5, 1 19 members. This gave one Baptist church to every
2,084 of the population, and one Baptist to every forty-three of
the population.

These figures show a falling off of nearly 100 per cent in the
number of the Baptists in Kentucky, in proportion to the pop-
ulation of the State, during the period extending from 1790, to
1800, The statistics of the other religious denominations, for
the periods specified, are not accessible at present, and perhaps
cannot be procured, at all, but it is probable that the falling off
among them was equal to that among the Baptists. Such was
the religious condition of the people of Kentucky, just at the
beginning of one of the greatest revivals of religion that ever
occurred in modern times. We shall watch the rise, progress,
and results of this mighty work of God, with deep and reveren-
tial interest. But before entering upon this new era of our
religious history, we may bring under brief review some of the
customs, ceremonies, opinions and doctrinal differences that
prevailed among the fathers of our denomination in the western
country. We shall feel a deeper interest in all that occurred
among the pioneers of the Cross in Kentucky, now that v/e have
become familiar with the names, locations and history of the
old churches, and acquainted ourselves with the noble old moral
heroes who laid their foundations in the midst of bloody and
fearfully cruel savage warfare, and privations of which we, their
happy descendants, can have scarcely a remote conception.

CHAPTER XXV.

EARLY CUSTOMS OF THE BAPTISTS. THE CHARACTER OF THEIR

PREACHING.

The early settlers of Kentucky were chiefly from Virginia
and the Carolinas, Yet there were some from all the old States,
both north and south, and from all the different localities there
were some Baptists. These had their different local customs
and prejudices, which often made it difficult to harmonize them
in church relation. The early Baptists of Kentucky were dis-
tinguished by the titles. Regular and Separate. Originally the
Separate Baptists were more extreme Calvinists than the Regu-
lar Baptists ; but refusing to adopt any creed or confession of
faith, they were constantly changing in their doctrinal views.
They also held a wide diversity of opinions among themselves.
The Regular Baptists, especially in the Middle and Southern
States, generally adopted the London Baptist confession of
faith, or rather the American edition of that instrument, which
was called the Philadelphia Confession of Faith. The Separate
Baptists of Virginia finally adopted the Philadelphia Confession
of Faith almost unanimously, and thereby paved the way for an
easy union between them and the Regular Baptists, which was
happily consummated in that State in 1787. But in Kentucky
they were much divided on the subject, a majority, however,
opposing all human creeds, and refusing to have even Rules of
order, or decorum written. This led to an extensive division
among them. The more Calvinistic, including nearly all of
their most valuable preachers, united with the Regulars in the
new country, adopted the confession of faith, and henceforth
traveled with them in much harmony. The Arminian party of
the Separates, constantly diverged farther and farther from the
common standard of orthodoxy, till many very grave heresies
crept in among them, as will be seen in the progress of their

[482]

Early Customs of the Baptists. 48J

listory. The Regular Baptists adopted the Philadelphia Con-
"ession of Faith, both in their several churches and also in their
issociations, amending, from time to time, such expressions as
seemed to them erroneous. Various conventions were held for
:he purpose of accommodating the differences, and forming a
anion between the Regular and Separate Baptists. The first
ittempt of this kind was made in June, 1785, before any asso-
riations were formed in the new country. Again, hearing that
:he Regulars and Separates had united in Virginia, a second
ittempt was made, in 1788, to form a similar union in Kentucky,
Dut without avail. A third attempt was made, in 1793. This
dso was unsuccessful. However, five churches and as
nany ministers split off from the Separate Baptist Association,
Four of these churches formed themselves into a United Baptist
A.ssociation the same year, and, in 1794, the fifth one united
vith them. This fraternity took the name of Tate's Creek
A-Ssociation of United Baptists. They did not, at first, adopt
my confession of faith, but in general terms endorsed the doc-
:rines of the Elkhorn Association of Regular Baptists. After a
few years, however, they adopted the confession of faith, and thus
fully harmonized with the other associations of orthodox Bap-
:ists. No other formal effort was made to unite the Regulars
md Separates till during the progress of "The Great Revival,"
rhis will be noticed in its appropriate place.

Universalism was introduced at an early period among the
Separate Baptists of Kentucky. It was then called the doctrine
■:>{ Universal Restoration. It taught that the wicked would all
JO to Hell, and remain there till they suffered the penalty of the
crimes they had committed during their lives, in the flesh. This
might require a hundred years, a thousand years, a million
of years, or even a much greater period. But ultimately, they
would all be redeemed from their torments and carried to Heaven.
The system is called, in many of the early records of the Bap-
tists in Y^Qnincky, Hell redemption, ot redemption from Hell. The
most prominent advocates of this chimerical notion in Kentucky
were John Bailey and William Bledsoe, who were also the most
eloquent and influential preachers among the Separates. Bailey
was excluded from his people in 1791, and remained out of the
church a number of years. He was afterwards restored to the
Separate Baptists on condition that he might hold this doctrine

484 History of Kent7icky Baptists.

" as a private opinion," but should not preach it. Bledsoe was
also excluded from his church. He soon became an avowed
infidel, and lived a profligate life till he died. This heresy gave
the young churches very considerable annoyance from about
1790 till 1800. After this, it measurably disappeared.

Eternal Justification was a speculation that caused some
disturbance among the early churches in Kentucky. The doc-
trine, as the term imports, supposed that all the elect of God
were justified in His sight, from all eternity. William Marshall,
who had been a distinguished Separate Baptist in Virginia, was
the principle advocate of this doctrine in Kentucky. He became
so infatuated with this idea, that he pressed it to such a degree as
caused the church at Fox Run (now in Eminence), to exclude
him from its fellowship, and he died out of the church. This
notion prevailed more among the Regular Baptists than among
the Separates. Still South Kentucky Association, which com-
prised all the Separate Baptists in the State previous to 18 19,
saw fit to declare non-fellowship for all who held the doctrine.

Slavery was by far the most fruitful of mischief of all the
questions that agitated the Baptist churches of Kentucky from
1788 till 1820. Opposition to slavery extended to every part
of the territory, and engaged the talents of some of the ablest
ministers of the denomination. Cornelius Duese, John Murphy,
John H. Owen, Elijah Davidson, and Carter Tarrant, all men of
piety and influence, openly opposed slavery in Green River
Association from the constitution of its first churches. Joshua
Carman, Josiah Dodge and Thomas Whitman, disturbed the
churches of Salem Association, by preaching against slavery
until that fraternity was threatened with dissolution. The oppo-
sers of slavery, in Elkhorn and Bracken Associations, were
among the ablest men in those bodies. Among them were
William Hickman, John Sutton, William Buckley, Donald 1
Holmes, George Smith, George Stokes Smith and David Barrow.
But this subject has been sufficiently presented in detail in the
former pages. It is only necessary in this place to group it
among the causes that disturbed the churches, and retarded the
growth of the Baptist denomination in the West in its infancy.

Early Customs in our Baptist churches that do not prevail
at the present time. Some of these were borrowed from other
religious societies around us. Some of them were expedients

Ruling Eiders. 485

of the times, and some of them were cumbersome ceremonies,
deduced from misinterpretations of the holy oracles.

Ruling Elders were nominal officers in many of our early
churches. The name can only be appropriate when applied to
the officer it designates, in a church having a Presbyterian form
of government. In a Baptist church, the term is a misnomer.
The office did not exist among the early Baptists of New Eng-
land. It was most probably introduced into the Baptist churches
of Virginia, by the zealous Separate Baptists who borrowed it
from the Puritans. Like most of our early customs, it was
brought from Virginia to Kentucky. There being no place in
Baptist church polity, for the office of ruling elders, the churches
were constantly perplexed to know what to do with it. Tates
Creek Association decided that one ordained preacher and two
elders might constitute a church. But since one ordained
preacher, with the advice of two judicious brethren (or without
it, in case of emergency) could constitute a church, the elders
could not be necessary in this work. After taking a year to
study the subject, Elkhorn Association disposed of the matter
in 1790, as follows: " Query from Coopers Run — Whether the
office of elder, distinct from that of minister, be a gospel institu-
tion or not? Answer: It is the opinion of the Association
[that] it is a gospel institution." But no opinion is given as to
the purpose of the institution. The churches continued to in-
quire of their advisory councils, as to the proper functions of the
office, without any satisfactory results. The church at New
Libert}-, in Owen county, took up the subject in 1806, and ar-
rived at the conclusion : " That there ought to be such persons
[as ruling elders] appointed, and their work agreeable to the
word of God, is to be the overseers of the flock of God, in their
I respective neighborhoods to see that no improper conduct is car-
ried on by the members that are under their notice, to see that
offenders are dealt Avith according to the gospel, and to en-
deavor, as in them lies, to promote the peace, union, and hap-
piness of the church."

John Scott was the wise, prudent, and influential pastor of
this church. He had been raised a strict Presbyterian, and
hence his ideas concerning the eldership. But as every member
of a Baptist church is under obligation to discharge all the duties
here assigned to ruling elders, their ordination to that office,

486 History of KenUicky Baptists.

was wholly superfluous. The churches soon saw the matter in this
light, and the office long since ceased to exist in Baptist churches.

Laying on of hands was a ceremony in common use among
the early Baptists of Virginia and Kentucky, as well as some
other regions. Benedict traces the custom back many centuries,
and thinks it prevailed generally among the Baptists of the Old
World. The ceremony has been fully described in the pre-
ceding pages. It was the final rite administered to candidates
for church membership. After baptism, the pastor, or other
ordained minister, laid his hands on the head of the candidate,
gave him a few words of advice, or solemn admonition, and of-
fered up a prayer for him. This completed the ceremonies of
formally inducting the convert into the full fellowship of the
church, and was, in that respect, equivalent to the present cus-
tom of extending the right hand of fellowship to persons, after
their baptism formally admittingthem to church fellowship. The
ceremony of laying on hands has long since been discontinued
among the churches in Kentucky.

The washing of feet was a very common ceremony
among the early churches of Kentucky. It prevailed to some
extent among the Regular Baptists, especially those of them
who had been brought up among the Separate Baptists, as was
the case with many of the Regular Baptists in Kentucky. The
Elkhorn Association decided, as early as 1788, that: " As to
feet washing, the Association is not unanimous, but agrees
that the using or not using that practice shall not affect our fel-
lowship." Among the Regular Baptists, it was practiced par-
tially a few years, and then went entirely out of use. It was
strenuously insisted on among the Separate Baptists, and has
continued to be practiced among them to the present time. The
following resolution, passed by the South Kentucky Associa-
tion of Separate Baptists, in 1873, shows the position of the
Separate Baptists on the question of feet washing : "10. That
Baptism, the Lord's Supper, and Washing of the saints* feet, are
ordinances of the gospel, to be kept up until the coming of our
Lord and Master." Some of the Anti-missionary Baptists also
keep up the practice of feet washing to the present time. The
ordinance is deduced from the example of our Savior, as recorded
in the 13th chapter of John, and is there sufficiently described.

Quarterly Meetings are frequently referred to in the

Quarterly and Union Meetijigs. 487

early records of the Baptists, both in Virginia and Kentucky.
These were not business meetings, as are those gatherings of
the same name, among the Methodists. They were meetings,
appointed by the Associations, usually, if not always, at the so-
licitation of the churches with which they were held, only for
public worship. They generally continued three days, during
which there was much preaching, prayer, exhortation, and sing-
ing. The ministers, and other brethren, came together from
the neighboring churches, and the occasion was generally a
reunion of brethren, as well as a happy season of worship. Four
of these " big meetings " were held at different times, and at dif-
ferent localities, in the bounds of the Association appointing
them. This gave all the ministers and most of the other breth-
ren an opportunity to attend at least one quarterly meeting dur-
ing the year. Sometimes there would be but three of these
meetings appointed for the year, the meeting of the Associa-
tion sufficing f"or the fourth.

Union Meetings was only another name for these quart-
erly gatherings, and had no reference to the union of different
sects, in holding a meeting, as the term frequently signifies, at
a later period. Sometimes there would be but one of these re-
unions, or union meetings, during the year. In. this case it was
called a yearly meeting.

These meetings, by whatever name they were known, were
of much value to the churches, at the early period in which they
prevailed. There was no attempt made to publish a religious
periodical, in Kentucky, before 1812. Private letter writing,
as a means of inter-communion among the churches, was both
tedious and costly. The meetings of the Associations were
great occasions, and often afforded opportunity for hearing from
churches in all parts of the State. But all could not attend these
gatherings, besides which they were too infrequent to satisfy the
demand for a knowledge of the condition of the churches, or to
afford the desired intercourse between the preachers who were
laboring in a common cause. The union meetings, held in each
association, three or four times a year, afforded opportunities
for much pleasant and profitable intercourse. The need of such
intercourse among the active servants of Jesus Christ, was not
only felt then, but always will be felt by those who labor and
pray for the success of a common cause.

488 History of Kentucky Baptists.

Benevolent enterprises, for advancing the Redeemer's
kingdom, and bettering the condition of men, received the
hearty approval of the early Baptists of Kentucky. From the
organization of their first churches and associations, down to
the year 1815, a period of more than thirty years, there appears
no dissent from the spirit and practice of missions, on any ac-
cessible record. This was the golden age of missions among
the Kentucky Baptists. True, they lived in but a partially
subdued wilderness, and possessed but little of the world's
goods, and but few of the advantages of commerce. They
could uot, therefore, give much money to the cause of missions.
Yet, of the little they had, they gave a portion cordially, and
their prayers went with their contributions. Those who
had nothing to give regretted it, but never thought of op-
posing those who were able to contribute to the cause of
missions. An Anti- missionary Baptist was unknown, in Ken-
tucky, previous to the year 181 5. Abundant evidence of the
universal prevalence of the doctrine of missions, among the
Baptists of that period, is at hand. But it is intended at this
place only to call attention to the fact, and not to discuss it.
It will be seen at the proper place, that the Anti-missionary
doctrine arose at a later period.

In nothing, perhaps, was the Baptist denomination more
grossly misrepresented, than in regard to their position on the
subject of education. No one accuses them of being opposed
to education now. And yet there is as much ground for such
an accusation, to-day, as at any past period. They teach now,
■just what they have taught in the past: That a liberal educa-
tion is not necessary to the salvation of a sinner: That a colle-
giate education is not indispensible to the preaching of the gos-
pel. But that education is of vast importance to the happiness
and enlightenment of mankind, and to the fuller understand-
ing and higher enjoyment of revealed truth. Baptists have been
staunch advocates of both secular and theological education,
wherever their history is known. Th^ first classical school
taught in Kentucky, was established by Elijah Craig, a distin-
guished Baptist preacher, at what is now Georgetown, the first
of January, 1788. But it is hardly needful to refute the old
misapprehension now.

The idea that the Baptists were generally very illiterate and

Baptists and Education. 489

ignorant, at an early period of our commonwealth, was proba-
bly asserted by their enemies, again and again, but it has been
kept alive more through their own defiant retorts, than
by their simpering and affected opponents. But by what-
ever means the assertion gained currency, it is untrue. It
would be safe to assume that a larger proportion of the prom-
inent citizens of Kentucky, have been members of Baptist
churches, than have belonged to the churches of any other one
sect. It is well known that a large majority of our public men,
in the early days of the commonwealth, were openly irreligious
men, and not a few of them were avowed infidels. Yet some
of the leading spirits of that "age of infidelity" were men of
pure faith and godly lives.

James Garrard, the second governor of the state, and who
served two terms in that capacity, was a Baptist preacher be-
fore he was elected governor. After him, Gabriel Slaughter,
J. T. Morehead, T. E. Bramlette and P. H. Leslie were Bap-
tists and governors of the State. Among the military heroes
of the commonwealth were Col. Robert Johnson, General
Joseph Lewis, Colonel R. M. Johnson, General Aquila
Whitaker, Colonel Abraham Bowman, Gen. Henry Crist,
and many others who are known to have been pioneer Bap-
tists. Among the distinguished judges in the early days of
the commonwealth, John Hall, Michael W. Hall, Porter Clay,
Henry Davage and Silas M. Noel were prominent in Baptist
churches. Among the early members of Congress from Ken-
tucky, who are known to have been Baptists, were James
Johnson, Henry Crist, R. M. Johnson, Richard French,
Thomas Chilton, James T. Morehead and J. T. Johnson. In
every department of the social compact, the Baptists have from
first to last, held as honorable and conspicuous a position as
any other religious denomination in the State. It is not de-
signed to claim any superiority for the Baptists, in this respect.
To be prominent in human society, or in positions of worldly
honor and emolument, is far from being an evidence of piety,
much less is the boasting of such prominence a proof of godli-
ness. These simple facts have been presented, to show how
wholly unfounded were the assertions of that most contempta-
[ble class of petty snivelers, who hope to elevate themselves by
traducing their neighbors.
32

490 History of Kentucky Baptists.

At the close of the last century, the Baptists were in a
position to exercise an extensive influence on the masses of the
people in Kentucky. They had planted churches in all the
principal settlements of the State, and most of these churches
were supplied with preaching, suitable to the wants of the peo-
ple among whom they were located. There were many good,
pious preachers, of small gifts, and limited attainments, who,
nevertheless, were good and true men, whose lives had been
such as to gain the confidence of their neighbors, and who
were sufficiently taught in the Word of the Lord, to be able tt)
clearly point out the way of salvation to the unconverted. In
the older and more thickly peopled settlements, there were
preachers of a high order of talent. Gano, Hickman, Redding,
Dudley, Taylor, Barrow, Sutton, Lewis and Elijah Craig, and
a number of others would have been acceptable preachers in
any part of the United States. In point of intellect, general
culture, and practical knowledge, they ranked with the
ablest lawyers and politicians of their times. Yet they gave
themselves, with true zeal and consecration, to their holy call-
ing, and, whatever wicked men may have thought of religion,
they did not doubt the sincerity of these men, who so consist-
ently advocated it, and practiced its precepts. If the time should
come when the then skeptical masses of the people should become
convinced of the truth of Christianity, these faithful ministers of
Jesus, would exercise over them a mighty influence for their good.

Another feature of Baptist polity, at this period, tended
greatly to increase their influence over the people, when the
time of religious awakening came. During the long season of
coldness in religion, and the great increase of infidelity among
the people, the Baptists had kept up a vigilant discipline in
their churches. They kept constantly before the eyes of the
world the practical workings of Christianity. Men were made
practically better by its rigid discipline, administered in love.
During the long, gloomy period of religious declention, which
extended, with but slight relief, on two or three brief occasions,
from 1789, down to the close of the century, the churches 1
were kept in as strict order as if they had been enjoying a con-
stant revival. The contrast between the church and the
world was so striking, that infidels, themselves, could not fail
to see the superior influence of religion.

Theit Greatest Advantage, 491

In all the transactions of the churches and associations,
there was a manifest jealousy for the purity of the churches,
both in doctrine and practice. Heretics who could not, be re-
claimed, and offenders who could not be brought to repentance
were promptly excluded. Disorderly churches were dropped
from associational union. Churches of suspicious character, as
regarded either doctrine or morals, which applied for admission
to associational fellowship, were either rejected or held in sus-
pense till the doubts could be removed. Clerical impostors
were watched with a close scrutiny, advertised in the minutes
of associations, and the churches were warned against encour-
aging them, or being deceived by them. By these means the
doctrines and morals of the churches were preserved in a good
degree of purity. As to the spirituality of the membership of
these churches, that was beyond the control of human discipline,
and at the period now under consideration, was so low as to ap-
pear almost extinct.

But that which gave the Baptists the greatest advantage
over other denominations was, that their ministers asked no pay
for preaching. As the Baptists have been somewhat misunder-
stood on the subject of the support of the ministry, or, at least,
have been occasionally misrepresented on that subject, it may
not be out of place to correct the misapprehension of those who
do not understand their doctrine, on that particular feature of
their church polity. First, then, the Baptists believe that every
true minister of the gospel is called of God to that office, and,
therefore, it is his duty to preach the gospel to the extent of
his ability, whether he receives any compensation for it or not.
They believe it is^the duty of the churches to support their min-
isters, and their teaching has been uniformly to that effect.
That there have been ignorant, covetous or bitterly prejudiced
individuals, or even some little ignorant churches, that have
taught otherwise, is not doubted. But this does not mitigate
the general teaching of the denomination; for the same thing
may be said of every other religious society. As early as 1787,
the following query and answer were placed on the records of
Elkhorn Association :

"Query — Whether it is agreeable to Scripture for churches
to suffer men to preach, or have the care of them as their min-

492 History of Kentucky Baptists.

isters, that are trading and entangling themselves with the affairs
of this life?

. "Answer — That it is not agreeable to Scripture, but that it
is the duty of the churches to give their ministers a reasonable
support, and assist them in these respects."

This was less than two years after the constitution of this,
the oldest, and then much the largest association in the State,
and which at this period, represented more than half the Baptists
in the Mississippi Valley. This has been the general teaching
of the Baptists in the West, as well as everywhere else. Even
the Anti-missionary Baptists, which arose in Kentucky, about
thirty years after this, teach that it is the duty of the churches
to support their pastors. The early churches, e. g. Cox's Creek,
Clear Creek, Bryants and others, fixed the salaries of their pas-
tors, before the close of the last century. But while the preach-j
ers agreed with their brethren, on this subject, none of them]
required that it should be so done unto them, at that early pe-
riod, and many of them refused to accept any compensation for]
their ministerial labors, even when it was offered them. Not be-
cause they thought it wrong to receive a compensation, but!
because they thought it inexpedient. Their great desire was to j
lead sinners to Christ. If they took money for preaching, iti
would arouse the prejudice and excite the suspicion of the illit-
erate backwoods people, and thereby destroy their influence,
over them. The preachers preferred to support themselves byj
their own labor on their little farms, or in some other secular'
avocation, rather than lose their influence for good over their]
neighbors. They were not mistaken as to the immediate effects^
of such a course. They labored on, from year to year, workingl
with their own hands to support their families, and preach-
ing much to the people, without expecting or desiring anyJ
worldly compensation. The people were convinced of their]
sincerity, and looked to them as real benefactors. The minis-
ters of other religious sects demanded a stated salary of their
flocks, or at least, they demanded of them a support. Good
old David Rice, of the Presbyterian church, refused to admin-
ister the Lord's Supper, to his congregation, at Danville, be-
cause they refused or neglected to pay him his salary, alleging
that it was not right to admit persons to that holy table who

Anothej' Advajitage, 493

were not faithful in their pecuniary engagements.* "Father
Whelan," the first CathoHc priest that settled in Kentucky,
(in 1787) sued his people for his salary, and behaved so rudely
in the affair as to be fined 500 pounds for slandering the jury.f
These things were well calculated to turn the hearts of the peo-
ple away from these men, whom they regarded as mere hire-
lings, to the Baptists, who not only demanded no pay for preach-
ing, but often refused compensation when it was offered to
them.

One other advantage possessed by the Baptists, was the
greater popularity of their preaching compared with that of their
rival sects, at the period under review. Not that they were more
learned than others; for this was not the case. But they min-
gled constantly with the masses of the people. They entered
fully into their sympathies, and understood the force of their
local dialect, and worked side by side with them, in the same
occupations. In preaching, they discarded all written prepara-
tion. Even the briefest notes were discarded. Their sermons were
literally extemporaneous. They drew their illustrations from the
daily habits of their hearers, and spoke with that unstudied and
impassioned eloquence that evinces deep feeling in the speaker,
and is sure to be deeply felt by ihe hearers. A constantly re-
peated prayer, both in the pew and in the pulpit, was that the
preaching might come from the heart of the minister, and reach
the hearts of the hearers. The prayer was usually answered;
for it was offered in faith and strong desire. The preachers
were intensely anxious for the salvation of sinners, they wept
profusely, and their voices trembled with emotion, as they ex-
horted and persuaded their neighbors to seek the salvation of
their souls. The people were convinced that these men of God
were their friends, and really desired their good.

But it must not be supposed that all the early Baptist min-
isters of Kentucky were ignorant or illiterate. This imputation
was often repeated, by men every way inferior to those whom
they thus stigmatized. But the false assertion gained more
credence by being repeated in contempt and derision, by popu-
lar writers and speakers among the Baptists themselves, than
from the assertions of their religious opponents. While there

*Chris. Review of Oct., 1852, p. 495. tib. foot note, pp. 495, 496,

494 History of Kenfucky Baptists.

were but few Baptist preachers among the early settlers that
were full graduates of colleges and theological seminaries, there
were many, self educated, who were superior in true and gen-
erous scholarship, to a majority of the full graduates among
the ministers of their opponents. David Barrow was a stronger
writer than David Rice ; John Gano and David Thomas were,
to say the least, the equals of any Presbyterian preacher of their
generation in Kentucky. Wm. Vaughan proved himself superior
to William L. McCalla in theological discussion, and Silas M.
Noel had no superior among the ministry of Kentucky as a
polished scholar, a chaste speaker, and an elegant and forcible
writer; and few will deny the superiority of John L. Waller as
a polemic. But these men had no inclination to boast of their
learning. They had an infinitely higher aim. Their nobler
ambition was to glorify God in bringing sinners to the cross,
and in this they succeeded beyond all competition. Of the
Presbyterian preachers of the time, contemporary writers of
their own and other denominations, speak candidly and to the
same purport. John M. Peck, a Baptist writer of ability and
candor, says of the Presbyterians of the Mississippi Valley, in
early times :

"Most of their ministers who first came, were below med-
iocrity in the pulpit. In the estimation of impartial judges,
Baptist preachers were much their superiors in preaching. The
Presbyterians read long sermons on dogmas ot faith, 'fenced the
tables,' preparatory to the Lord's Supper, by a tiresome exposi-
tion of the ten commandments after the old Scotch fashion ;
sung Rouse's version of David's psalms; were rigid in enforcing
the observance of the Sabbath, without a due porportion of
christian morality on other days of the week, and were suc-
cessful only in rendering themselves unpopular. They had the
reputation of having been educated at college, and probably,
had made some acquisitions in literature, but were deficient in
common sense."

"They soon rendered themselves obnoxious by their claims
for regular salaries, at a period when the country was destitute
of money; when salt, iron, and other indispensable articles of
living were transported on pack-horses over the mountains,
and no market was to be had for the sale of surplus produce."*
»Chris. Rev. Oct. 1852, pp. 494-495.

The Presbyterian Ministry. 495

"Father Rice," as he was called, the first Presbyterian min-
ister that settled in Kentucky, says of his contemporaries in the
ministry: "They were men of some information and held
sound principles, but did not appear to possess much of the
spirit of the gospel. "* "Upon [seeing] this," continues Father
Rice, "my spirit sunk pretty low, verging on deep melancholy.
I was often made to cry out passionately — Oh for the Tennents,
the Blairs, and the Daviesses, to come and preach to us \\\ Ken-
tucky, "f Speaking ot John Gano, a Baptist preacher, Father
Rice says: "I heard him with great avidity and satisfaction.
He appeared to preach the gospel in its native simplicity with
honest intention to promote the glory of God and the good of
men. He preached in the neighborhood a second and third
time, and still in the same spirit. To me he appeared as one of
the ancient Puritans risen from the dead."* Robert Bishop,
Professor of History in Transylvania University, and himself a
Presbyterian, in speaking of the early preachers of his denomi-
nation in Kentucky, says: "And yet the very best of these
worthies were far, very far, from being what they might have
been. "I

One more witness will suffice to show the character of the
Presbyterian ministry in Kentucky, and its lack of adaptability
to the wants of the people at the period under review. Dr.
Davidson, author of the History of the Presbyterian church in
Kentucky, alluding to the ministers of that church, says :||

"Had they all been men of marked ability, devoted piety,
and unblemished reputation, the salutary influence they might
have exerted in moulding the character and institutions of the
growing West would have been incalculable. Unhappily, with
two or three shining exceptions, the majority were men barely
of respectable talents, and a few above mediocrity ; and so far
from being patterns of flaming zeal and apostolic devotion, a
dull formality seems to have been their general characteristic."

Such is the testimony of the approved authors of the Pres-
byterian church, concerning the unfitness of their ministers for
the work of the gospel in this dark hour of infidelity.

The Methodists had barely gotten a foothold on the soil
^f Kentucky, at this period. J. M. Peck estimates the number

■Rice's Memoirs pp. 69. tib. 70. Jib. 316. ||Ib. 129.

496 Histojy of Kentucky Baptists.

of their preachers, at this time, at about a dozen in the whole
Mississippi Valley, and of them, he says, they were deficient
in education and unskilled as casuists. David Rice, better
known as "Father Rice," says of the first Methodist preachers
that came to Kentucky: ' 'Though they were very passionate in
their addresses, they seemed to be men of tender, catholic spirits,
and advocates for good morals. For some time their coming
encouraged and revived me, in some degree, but as soon as they
had gained a little footing in the country, they began to preach
what they called their principles, that is, those doctrines which
distinguish them from other societies. This, so far as I could
learn, produced its genuine effects — a party spirit and alienation
of affections among the people."*

The Baptists, Presbyterians and Methodists were the only
denominations of Christians that had gotten any considerable foot-
hold in Kentucky at the close of the last century. The Bap-
tists were considerably more numerous than both the other sects
together. J. M. Peck, who is remarkable for his accuracy as a
historian, gives the number of preachers in the Mississippi Val-
ley, in 1799, as follows: "Baptists, ninety-five; Presbyterians,
about forty; and the Methodists, about twelve. " These were the
laborers in the vast field already white unto the harvest. But
we may now turn our attention more particularly to the charac-
ter of the field to be rept, and trace out some of the causes that
led to the deplorable moral and religious condition of the people
of the West, and especially of Kentucky, at the beginning of
the present century.

*Eice's Memoirs, p. 70.

CHAPTER XXVI.

THE CAUSES OF INFIDELITY AT THE CLOSE OF THE EIGHTEENTH

CENTURY.

France's jealousy of England induced the French people
to aid the American colonists in breaking off the British yoke,
and establishing their independence. This established a warm
friendship between the United States and France. The friend-
ship of so powerful an ally as the latter, was of incalculable ad-
vantage to the former, while the war for independence con-
tinued. But when the war was over, France was the very
worst of companions for grateful and impressible young Amer-
ica. The Americans were chiefly of English extraction. They
spoke the English language, read English books, adopted Eng-
lish morals and religion, and were as much like the English as
parent and child.

England, whose morals were far from perfect, was never-
theless, the most moral State in Europe. Her men possessed a
higher sense of honor and integrity, and her women a purer
virtue than those of any other country in the Old World. Her
religion, too, defective as it was, conserved a better code of
morals than any other State religion in Europe. The American
colonists were of the very best of the English people, as to
morals and religion. As long, therefore, as a friendly inter-
course was kept up with the mother country, the Americans
were a highly moral and Christian people. But when a quarrel
separated them, and engendered an almost universal feeling of
hatred between the Americans and the British oppressors,
France espoused the cause of the oppressed in the hour of their
greatest need. The affections of the Americans were transferred
from England to France, and the latter became the intimate and
trusted friend of America, and henceforth, for many years, ex-
ercised a powerful influence over her people.

[497]

498 History of Kentucky Baptists.

The morals of the French had never been good, at any-
period of their history. They were passionate, cunning, intrigu-
ing and vascillating. Their code of morals, when compared
with that of England, was very corrupt in its best estate. Gam-
bling was not only tolerated in their men, but was extensively
indulged in by their women. Licentiousness, accordingto their
most gifted writers, ceased to a virtue, even among the most
noble of their women, only when it was detected. Their re-
ligion, when France was regarded a Christian nation, was little
better than their morals. Its claims against heretics were, in-
deed, insatiable by anything less than the life blood of the of-
fenders; but all its demands against the most foul and loath-
some immoralities, could be satisfied by the payment of a few
francs, to the avaricious priests.

But even this feeble restraint on the vices of the French
people had been, in a large measure removed, at the time of the
establishing of friendly relations between them and the Ameri
cans At this time the religion of France was held in utte
contempt by most of her cultured and influential people, includ
ing many of her priests. This state of affairs had been brought
about by one of her own most gifted sons.

VoLTAiR was born, February 20, 1694. He was thoroughly
educated, and developed a most brilliant genius. Disgusted
with the corruptions and oppressions of the religion of his coun-
try, and naturally enough supposing this to be Christianity, since
it was called by that name, he formed the purpose of overthrow-
ing the religion of Christ, not only in France, but in the whole
of Europe- He was a brilliant and rapid writer, a good judge
of human nature, a man of keen foresight and wonderful energy,
and pursued his purpose with the full measure of all his great
powers' He formed infidel societies of multitudes of men of
wealth, learning and influence, and doubtless, exerted a pow-
erful influence against religion in the whole of Europe. But
France, his own country, he made essentially, an infidel nation.
He died May 30, 1778, in his 85 th year, being immensely pop-
ular in his own country This was during the American Revo-
lution. France, though herself a monarchy, was, even at this
time, aiding the Americans in securing their freedom. When the
United States had established a republican government, and her
people seemed to be living, happy and contented, under it.

e

i

French Infidelity. 499

France became restless and revolutionary in spirit, and, on the
2 1st of September, 1792, declared herself a Republic. This
kindled a general enthusiasm in the United States. To the peo-
ple of this country, liberty was the dearest boon of man. France
was now not only determined to be free herself, but was equally
determined that all Europe should be free from the thralldom of
kingscraft and priest craft. To Americans this looked like the
dav/ning of a political millennium. France — profligate, licentious,
infidel France — the glorious French Republic was taken right to
the heart of the American Republic. In proportion as France
was loved, England was hated. Whatever was good and pure
in the morals and religion of England, was spurned because it
was English, while the wretched licentiousness and bold, out-
spoken infidelity of France were sanctified by the charming
euphony of the French Republic.

Certain local causes induced a stronger attachment to France
in the West than in the East. Kentucky was probably more en-
thusiastically and blindly attached to the French than was any
other part of the United States. The hope and purposes of the
Kentuckians to form an alliance with the French Republic and
share with it the glory of giving liberty to an enslaved world, in
general, and to the Spanish settlers of Louisiana, in particular,
were defeated by the recall of the French minister, Genet. But
that did not lessen the affection which they felt for France, nor
diminish the influence of that Republic over them.

It has been observed that France had become an infidel
nation. At the period under consideration, she was avowedly
such, and seemed as anxious to free men from the thraldom of
religion, as to break from their necks the yoke of political bond-
age. For the display of her benevolence in the former work,
Kentucky presented a most promising field.

The writings of Voltair were translated into English, and
with those of the elegant Volney, were circulated among the
more cultivated classes of the western people. Volney's works
were read with more interest, on account of his visiting the
United States, in 1795, and remaining some three years. But
of all the infidel books circulated in the country about this time,
the "Age of Reason" was the most widely influential and mis-
chievous. It was written by Thomas Paine, an illiterate man,
whose style was coarse and vulgar, but who wrote in a direct,

500 ITisfoiy of Kentucky Baptists.

homely phraseology, which was very pleasing to illiterate peo-
ple, who could not understand abstruse reasoning.

"Tom Paine" was personally popular with the American
people. He was born and raised in England. His parents were
pious Quakers. He came to America just before the beginning
of the Revolutionary War, espoused the cause of the colonies
with much zeal, and, early in the year 1776, published a pam-
phlet under the title of "Common Sense," in which he advo-
cated the propriety of the colonies declaring themselves inde-
pendent of the mother country. J

When the Revolution began in France, Mr. Paine hastened
thither to aid in the cause of universal liberty. He found the
French people in every way different from what he had found
the Colonists. He found the Americans, in 1775, resisting the
encroachments on their rights, and determined to have " liberty
or death." He hastened to publish a pamphlet, exhorting them
to do what he saw they had already determined to do. This
pleased them, and they honored him as a patriot. When he
reached France, near the beginning of her revolution, he found
the strongest passion of the French people to be hatred of re-
vealed religion. He hastened to write a book against the
Bible. It was titled "The Age of Reason," and was pub-
lished in 1794. The book was of no consequence in France,
since the French people had the works of their own eminent
men on the same subject. But the Age of Reason was just the
book for the backwoods of America, and was just from the
source to make it most popular. It was written in the darling
French Republic, and by the honored patriot, Paine. It was
printed in cheap pamphlet form, and circulated in the Missis-
sippi Valley in immense numbers. It could be seen in the cabin
of the farmer, on the bench of the tailor, in the shops of the
smith and the carpenter, on the table of the lawyer, and at the
desk of the physician. It was not put by the side of the Bible,
but it was used instead of the Bible. Bibles and all other re-
ligious books were extremely scarce in the west at that period.
" In those early times, " says John Taylor, "it was not easy
to get a pocket Bible in Kentucky." J. M. Peck, speaking of
the scarcity of religious books, in those days, says : ' ' The
only Bibles in the country were those brought by immigrants.
If a young couple, who were Christian professors, had formed

Prevalence of Infidelity. 501

the domestic relationship in a log cabin in the west, they had
no Bible to read until perchance, after many months waiting,
some kind friend brought one in his saddle-bags, across the
mountains, from the old States. A manuscript volume of hymns
is in our possession, compiled by one of the pioneer preachers
of Kentucky for his own use as an itinerant, and it bears marks
of being well thumbed by the preacher. Nor were tracts then
circulated; and few books of any kind had found their way to
this Valley."

At this period, " infidel principles prevailed to an alarming
extent in the eastern states." They were fashionable in the gay
and literary circles of society ; they were prevalent in Yale Col-
lege and other similar institutions, and a very general impres-
sion existed, that Christianity was supported by human au-
thority, and not by argument. But infidelity prevailed in a cru-
der form, and to a much greater extent in the west. Mr. Peck
says: "Infidelity became prevalent in high places, and was
identified with liberal principles in government. It was the
general opinion among intelligent Christians, that toward /he
close of the century, a majority of the population were either
avowedly infidels, or skeptically inclined. There were few men
of the professions of law or physic, who would avow their be-
lief in the truth of Christianity." It is scarcely necessary to add
what is a universal concomitant, that immorality abounded
among the people in proportion to the prevalency of infidelity.
Drunkenness, licentiousness, and gambling, prevailed to an
alarming extent, and were often made subjects of merriment
and shameless boasting, rather than occasions for shame and
sorrow.

The indifference of professed Christians during those days
of darkness was about as discouraging an aspect of the social
campact, as the grosser immorality and skepticism of those who
had made no pretention to piety in the past. As stated before,
the Baptists maintained a strict discipline, and the immoral were
promptly expelled from their membership. The Presbyterians
do not claim to have done this. They complain of much im-
morality among their preachers and their people, during the
trying season under review. Professor Bishop says: " A mel-
ancholy prospect indeed to a pious mind. Like priest, like
people — genuine piety scarcely discernable in either — the spirit

502 Histoty of Kcnhicky Baptists.

of the world animating all. "* But whether discipline was enforced
or not, the spirit of religion seemed almost banished from the
land. The most faithful preachers complained of a death-like
coldness in themselves as well as their people. "The church
was under a decline; Zion had got into her slumbers," said the
famous William Hickman. John Taylor, speaking of the condi-
tion of Bullittsburg church, in the spring of 1800, says : " Many
feared they would never hear the joyful tidings of the conversion
of sinners, or see anymore people baptized." " For five years,"
he tells us, in the same connection, "only one man was bap-
tized," and he was excluded two months after his baptism. Mr.
Taylor greatly deplores the hardness of his own heart at this per-
iod. " Death itself about this time," says he, "would have
heen a relief to me, and great gain." Again : " My own heart
[was] so barren and hard that I wished myself out of sight, or
lying under the seats where the people sat, or trodden under
their feet." The Venerable David Rice is represented by his
biographer, at this same period, thus: "He had to lament the
want of personal and family religion .... even among
those who were in good standing in the church. A vast portion
of the youth grew up quite careless, and some of them became
avowed infidels." Again, Mr. Rice, speaking of the Green
River county, in 1800, says: " I found that there were but few
of reputable characters as Christians. There were a few Pres-
byterians, a few Baptists, and a few Methodists, and but few
upon the whole." Gideon Blackburn, an eminent Presbyterian
minister, writes to a New York magazine, from Blount county,
East Tennessee, September 25, 1800: " In the years 1798 and
1799, my labors were attended with the least success. Chris-
tians appeared cold and indifferent ; fewer impressions were
made than formerly, the youth became more dissolute, and levit}
and dissipation prevailed. "

Such was the moral and religious condition of the people
of the great valley of the Mississippi, when the sun of the
eighteenth century sat behind a gloomy cloud. All Christians,
who were still interested in the cause of the Redeemer, were
over\vhelmed with a sadness and anxiety, bordering on despair.
The religious dearth was not confined to any locality on the

*Rice's Memoirs, pp. 69-70
4

Few Conversions. 503

American continent. It was, indeed, more marked in the
newer settlements of the Great West, but it was deeply felt all
over the settled portions of the continent, although the great
revival began somewhat earlier in New England. It might
justly have been said of the American people, as it was said of
the English, by Bishop Butler, some sixty years before: " It
is come, I know not how, to be taken for granted, by many
persons, that Christianity is not so much as a subject of in-
quiry; but that it is now at length discovered to be fictitious; and
accordingly they treat it as if in the present age, this were an
agreed point among all people of discernment, and nothing re-
mained but to set it up a principal subject of mirth and ridi-
cule, as it were by way of reprisals, for its having so long in-
terrupted the pleasures of the world."* Infidelity had taken
deep root in this fair land of liberty, from the District of Maine
to the farthest log cabin in the great western wilderness. God
had reserved to himself faithful witnesses in all the land ; but
their testimony seemed to be unheeded, and the most earnest
advocate of his claims " was made the song of the drunkard,"
and the by-word of the dissolute and debauched. During the
last ten years, the number of Christians in the west had been
reduced nearly one-half, in proportion to the population.
" Only one person was baptized in five long years" in one of
the best churches in Kentucky, "and that one excluded from
the church only two months after his baptism," told the sad tale
that might have been repeated with sighs and tears by the pi-
ous, or re-echoed with jeers and scoffings by the profligate all
over the most highly favored country that God ever bestowed
on fallen men. No wonder the timid and faithless Christian
feared he would never again see a sinner converted, or a gen-
uine convert baptized. No wonder the proud, defiant infidel
began to boast that, while Christians had been 1800 years in
building up Christianity, he would " destroy it in one genera-
tion, "f

Poor revolutionary, storm-wrecked, infidel France had as-
serted that human liberty and infidelity were inseparable, and
multitudes of her fond admirers in America had re-echoed the
blasphemous sentiment until it had become a principle of the

■■Butlers Analogy, preface.

tThe saying is attributed to " Tom Payne."

504 History of Kentucky Baptists.

political philosophy of the country, and it was believed by
many of the statesmen, especially of the West, that to yield it
up would be to endanger the liberties of the people. It was
even believed that the liberties of the people would not
be fully secured till they were entirely absolved from all relig-
ious obligation.

Under these gloomy circumstances, the devout and intelli-
gent Christian could see no grounds of hope except in the
mighty power of God, exerted on the minds, and hearts of the
people. Surely now, if a great religious revival suddenly
pervades all the broad land, without the use of any visible ex-
traordinary means, if multitudes of the profane and profligate
are suddenly converted to the religion they now hold in con-
tempt, if proud, boasting infidels are brought to cry for mercj
at the feet of Jesus, if the number of Christians are treblec
within the brief space of two years, if the bold scoffers become
zealous ministers of the njeek and lowly Jesus, the astonishec
multitudes, as well as the grave thinking philospher, will ac
knowledge that the power which shall have wrought this
mighty work is of God. Yet all this shall have been accom-
plished within the next two years, and surely, the wise wil
give the glory to God.

CHAPTER XXVII.

THE GREAT REVIVAL AND THE ACCOMPANYING PHENOMENA.

The revival of 1800 was one of the most wonderful events
of modern times. It appeared more like the sudden conversion
of a nation than the regeneration and reformation of individuals.
If a traveller had passed through the whole breadth of the set-
tled portions of North America, in 1799, he would have heard
the songs of the drunkard, the loud swearing and and obscen-
ity of crowds around taverns, and the bold, blasphemous vaunt-
ing of infidels, in every village and hamlet. If he had returned
in 1801, he would have heard, instead, the proclamation of the
gospel to awed multitudes, earnest prayers in the groves and
forests, and songs of praise to God, along all the public thor-
oughfares. While this wonderful religious awakening spread
with great rapidity over the entire country, from the Atlantic
coast to the extreme frontier settlements in the Great West, in
no other locality was it so deep and powerful as in Kentucky,
where the people had been most profane in their every day con-
versation, and blatant in the coarsest type of infidelity.
"Where sin abounded, grace did much more abound."

The revival began among the Presbyterians, in Logan
county. James McGready was pastor of the Presbyterian churches
at Red River, Muddy River and Gasjoer River, as early as 1796.
At that period, there was not a single Baptist church, in all that
part of Kentuck}^ lying south of Salt river, and west of the
present line of the Louisville and Nashville railroad, except one
at Severns Valley, forty miles south of Louisville. The Pres-
byterians had the entire control of religious affairs in that large
and now populous region of the State.

Mr. McGready was well suited to exercise a powerful influ-
ence. With a strong, stentorian voice, he denounced sin in un-
sparing terms, and exhorted the people with boisterous fervor,
33 [505]

5o6 History of Kentucky Baptists

to flee to Christ for refuge from the wrath of a sin-avenging
God. As early as May, 1797, there began to be exhibited some
rehgious excitement in Mr. McGready's congregation on Gasper
river. One woman who had been a member of'the Presbyte-
rian cKurch, professed to be converted, and a number of others
appeared very serious. The interest at Gasper River continued
during the summer, but it was confined to a single congregation,
and, in the fall entirely disappeared. During that year the
Baptists gathered their first two churches in that region of the
State, the Head of Muddy River, a few miles from Russellville
and Hazle Creek, near the present site of Greenville. But un-
der what circumstances can only be inferred.

In July, 1798, the revival spirit was again manifest at Gas-
per River, and in the following September, extended to Mr.
McGready's congregations on Muddy and Red Rivers. The
I'eligious interest became general in the vicinity of these
churches. But, about this time, James Balch, a Presbyterian
minister, came into this region, and visited Mr. McGready's con-
gregations. He "had no sooner arrived, than he commenced
opposing the doctrines preached, viz.: Faith, repentance and
regeneration. He ridiculed the whole work of the revival, formed
a considerable party and involved these young churches in
disputation and confusion. In consequence of which the whole
work was stopped, and the people sunk back into a state of
darkness and deadness.*

This circumstance originated a dispute among the Presby-
terians in Kentucky, which soon led to the formation of two
parties, known as the Revival and Anti-Revival parties. The
■dispute continued during the great revival, and for many
years afterward, and ultimated in a permanent division of
the church. But these things had only an indirect bearing on
Baptist history, and may be more properly treated in a subse-
quent chapter.

The religious excitement was only briefly checked by Mr.
Balch's violent opposition. In July, 1799, it returned again
with greater power, and in August following, the excitement
became so great at Gasper River that the unconverted, under a I
deep sense of guilt and condemnation, fell from their seats, and

*Smiths History of the Cumberland Presbyterian church, pages 567, 568.

Union Meetings. 507

ay helpless on the floor. This was the beginning of the "falling
exercise" that prevailed so extensively among the Presbyterians
ind Methodists during the great revival and for some years
afterward. The revival continued to increase in power and ex-
tent, till, by the following spring it had reached all parts of
Kentucky, then settled, and had spread far southward into
Fennessee. All denominations of Christians were now aroused
ind heartily engaged in promoting the revival. But as it begun
imong the Presbyterians, at least, so far as history records the
"acts, we may as well follow its course among that denomination,
observing at the same time, that the Methodists united with
;hem most heartily, in all their great meetings, and that the
Baptists declined attending, except as spectators. The greatest
excitement prevailed, at what they called the sacramental meet-
ngs. Here the Presbyterians and Methodists "communed to-
gether" while the restricted communion principle held by the
Baptists would not have permitted their engaging in these meet-
ings, had they been otherwise disposed to do so. Their princi-
ples and polity have usually disposed the Baptists to avoid union
meetings, and, during this revival, as at other times, they held
:heir own meetings, and labored in their own quiet, unpretend-
ing way. There may have been a few instances in which some
Df them took part in the great ostentatious meetings, but these
Dccasions, if indeed such occasions occurred at all, were rare,
and were exceptions to their general rule of action. The wis-
dom of their course will be unquestioned, when the history of
the great revival and its fruits is studied.

In June, 1800 a sacramental meeting was held at Mr. Mc-
Gready's church on Red river. Much feeling was manifest on
Sunday, under the preaching of John McGee, a Methodist min-
ister. "On Monday, many had such clear and heart piercing
views of their sinfulness, and the danger to which they were ex-
posed, that they fell prostrate on the floor, and their cries filled
the house. In all quarters, those who had been the most out-
breaking sinners, were to be seen lying on the floor unable to
help themselves, and anxiously inquiring what they must do to
be saved. In a word, persons of all classes and of all ages were
to be seen in agonies, and heard crying for redemption in the
blood of the Lamb. Twelve precious souls, during the occa-
sion, professed to have passed from death unto; life and many

5o8 History of Kentucky Baptists.

left the place, pungently convicted of their sin and danger."*
A Camp Meeting- was appointed to be held near Gasper
River church, in July of the same year. Some families had
camped on the ground during the meeting recently held at Red
River. This suggested to Mr. McGready the idea of a camp
meeting. He immediately had it proclained "far and wide,"
that such a meeting would be held at Gasper river in Logan
county, as specified above. This was, according to Mr. Smith,
the " first camp meeting in Christendom." The people came
forty, fifty, and even a hundred miles. An immense concourse
was in attendance. The people had no tents or cabins erected,
as in after }'ears, but slept in their wagons, or under temporary
shelters formed of bed covers. The preachers for the occasion
were James McGready, William Hodge, and William McGee,
all Presbyterians, and perhaps some others. No special interest
was noticed, till Saturday evening, when two pious females were
conversing together about the state of their souls in a manner
that deeply affected some persons standing by, "Instantly
the divine flame spread through the whole multitude. Many
of the unconverted became so deeply affected that they fell
powerless on the ground, and cried aloud for mercy. Ministers
and pious Christians passed among them, giving them instruc-
tions and encouragement to close with Christ, as he is offered in
the gospel. In this way the night was spent, and before Sab-
bath morning, a goodly number obtained peace and joy in be-
lieving. From this time the work continued to advance both
day and night, until Tuesday morning, when the meeting closed.
The result was, that forty-five precious souls were believed to
have passed from a state of nature to a state of grace, "f A few
weeks after this, a similar meeting was held at Muddy River
church, at which fifty souls professed to have passed from death
unto life.

The revival influence now spread rapidly in all directions.
Camp meetings were held in rapid succession all over the Green
River country, and a large part of Middle and East Tennessee.
The same exercises accompanied all these meetings, and the same
results followed. The character of the exercises may be fur-
ther illustrated by Dr. Davidson's description of a scene in one

*Smiths His. C. P. ch. p. 571,572. fSmiths History, C.P Ch., 574,575

Camp MecftJigs. 509

of the Gasper river meetings, held in 1799, just at the beginning
of the revival. While Mr. Hodge was preaching, a woman gave
vent to her feelings in loud cries. The people were so wrought
upon, that, when they were dismissed, they kept their seats,
and wept silently all over the house.

"Such was the state of things when John McGee, the
Methodist, rose in his turn to speak. Too much agitated to
speak, he expressed his belief that there was a greater than
he preaching ; and exhorted the people to let the Lord God om-
nipotent reign in their hearts. Upon this, many broke silence,
and the renewed vociferations of the female before mentioned,
were tremendous. The Methodist preacher, whose feelings were
now wrought up to the highest pitch, after a brief debate in his
own mind, came to the conclusion that it was his duty to disre-
gard the usually orderly habits of the [Presbyterian] denomina-
tion, and passed along the aisle, shouting and exhorting vehem-
ently. The clamor and confusion were increased ten fold. The
flame was blown to its height, screams for mercy were mingled
with shout of ecstasy, and an universal agitation pervaded the
whole multitude, who were bowed before it as a field of grain
waves before the wind. Now followed prayer and exhortation ;
and the ministers found their strength soon taxed to the utmost
to keep pace with the demands of this intense excitement. "*

" During the year 1800, ten sacraments were held in the
Green River and Cumberland River settlements, all more or less
partaking of the nature of those already described, the result of
which was that three hundred and forty were added to the
churches, "f

The camp meetings, which originated with the Presby
terians, soon became immensely popular, and took the name of
General Camp Meetings, on account of the Methodists' joining
in them with the originators. The Baptists were also invited to
join with them, but, as stated above, declined.

In the spring of 1801, Barton W. Gtone, pastor of Concord
and Cane Ridge Presbyterian churches, in Northern Kentucky,
having heard of the great revival among his brethren in the
Green River country, visited that region, and attended one of
the great camp meetings. On his return, he introduced the ^^e'w

"History of the Pre.s. Ch., p.p. L'^4. tlli. p. l.>5.

5IO History of Kenf2icky Baptists.

methods among his own people. Here the camp meetings
speedily became more popular, and the exercises more wildly-
extravagant, if possible, than in the region where they origin-
ated. No less than six of these meetings were held, between
May and August, varying in continuance from four days to a
week, viz. : at Cabin Creek, Concord, Pleasant Point, Indian
Creek, and Cane Ridge, in Kentucky, and Eagle Creek, Adams
county, Ohio. The scenes witnessed in these meetings, in which
children, ten and twelve years of age, were often prominent ac-
tors, were similar to those already described. The subjoined de-
scription of one of these meetings, given by Dr. Davidson, will
suffice to give an idea of how they were conducted. This
General Camp-Meeting was held at Cane Ridge, beginning Au-
gust 6, 1 80 1, and lasted a week. " Cane Ridge was a beauti-
ful spot, in the vicinity of a country church of the same name
then under the pastoral care of Mr. Stone, in the county of
Bourbon, about seven miles from Paris. It was finely shaded
and watered, and admirably adapted to the purpose of an en-
campment. A great central area was cleared and leveled, 200
or 300 yards in length, with the preachers' stand at one end,
and a spacious tent, capable of containing a large assembly, and
designed as a shelter from heat or rain. The adjoining ground
was laid off in regular streets, along which the tents were
pitched, while the church building was appropriated for the
preachers' lodge. The concourse in attendance was prodigious,'
being computed by a revolutionary officer, who was accustomed
to estimate encampments, to amount to not less than 20,000
souls. Mr. Lyle says that, according to the calculation of one
of the elders, there were 1,000 communicants present. Others'
said 800.

".Here were collected all the elements calculated to affect
the imagination. The spectacle presented at night was one of
the wildest grandeur. The glare of the blazing camp fires fal-
ling on a dense assemblage of heads simultaneously bowed in
adoration, and reflected back from long ranges of tents upon
every side ; hundreds of candles and lamps suspended among
the trees, together with numerous torches flashing to and fro,
throwing an uncertain light upon the tremulous foliage, and giv-
ing an appearance of dim and indefinite extent to the depth of
the forest; the solemn chanting of hymns swelling and falling on

The Jerks and Barking. 511,

the night wind ; the impassioned exhortations ; the earnest
prayers, the sobs, shrieks or shouts, bursting from persons
under intense agitation of mind ; the sudden spasms which seized
upon scores, and unexpectedly dashed them to the ground — all
conspired to invest the scene with terrific interest, and to work
up the feelings to the highest pitch of excitement. " '

"When we add to this the lateness of the hour to which
the exercises were protracted, sometimes till 2 in the morning,
or longer; the eagerness of curiosity, stimulated for so long a
time previous-the reverent enthusiasm which ascribed the strange
contortions witnessed to the mysterious agency of God — the
fervent and sanguine temper of some of the preachers ; and
lastly, the boiling zeal of the Methodists, who could not refrain
from shouting aloud during sermon, and shaking hands all round
afterward, in what Mr. Lyle calls ' a singing ecstasy, ' and who
did every thing in their power to heap fuel on the fire — take all
this into consideration, and it will abate our suprise very much
when informed that the number of persons who fell was com-
puted by the Rev. James Crawford, who endeavored to keep
an accurate account, at the astonishing number of about 3,000."*

From this period, the exercises in general camp meetings,
which continued to be held jointly by the Presbyterians and
Methodists, gradually degenerated to the close of the revival in
1803. The Falling exercise was supplemented in turn by the
Jerks, Rolling, Running, Dancing and Barking exercises, and,
finally, by visions and dreams. Dr. Davidson labors to prove
that the measures which led to all these strange, and some of
them disgusting exercises in public worship, originated from the
Methodists. This will hardly be considered just when we
remember that the revival commenced under the ministry of
James McGready, who lived and died in the Presbyterian church ;
that he instituted camp meetings, and that he had the sympa-
thy and active co-operation of more than half the Presbyterians
of Kentucky. That the Methodists readily adopted the new
measures, and fanned the flame, already lighted by Mr.
McGready, is certain, but to give them the credit of origina-
ting the measures would be unjust, both to them and to Mr.
McGready and his faithful co-laborers.

■His Pres. ch. pp. 137-138.

5 1 2 Histofy of Kentucky Baptists.

While the strange and unaccountable exercises connected
with the revival of 1800, have little direct connection with Bap-
tist history, the general reader cannot but be interested in all
the features of so wonderful an upheaval of the whole social
fabric of that period. That the revival itself was of divine ori-
gin can be*no more doubted by spiritual christians, than they
can doubt the genuiness of the revival which occurred in Jeru-
salem on the day of Pentacost. The power with which it sud-
denly moved the multitudes to repentance for sin, and reforma-
tion from immorality, the self-sacrificing zeal with which it
stimulated all classes of christians, the suddenness with which it
converted multitudes of bold, blaspheming and licentious infidels,
to humble, pious, and patient christians, and the speedy, wide-
spread, thorough reformation it wrought in public morals, all
attest it to be the work of God. But, as in the olden time
when the sons of God came together, Satan also came among
them ; and during the revival which began on the day of Pente-
cost, Ananias and Sapphira played the role of artful hypocrites,
and Simon, the magician, sought to purchase the gift of God
with money ; so we may expect the power of the devil to be
manifested beside the work of God, and human devices to mimic
the pious devotions of saints. So weak and ignorant are men,
at their best estate, that it is often difficult, if not impossible,
for them to distinguish the genuine from the countc/'feit. There
was much in this revival that benefitted men and honored God,
and, doubtless, there were some things connected with it that
were spurious and degrading. We have but one standard by
which to decide between the good and the evil. The Word of
God is given to direct us in all things.

The suddenness with which the revival commenced at vari-
ous isolated points, almost simultaneously, over a wide and
thinly populated territory, and the power with which it sud-
denly moved individuals and then the masses, was one of its
marked features. Within a brief period of a few months, this
work began unexpectedly at four different points ; near Nash-
ville, Tennessee; and in Logan county, Woodford county, and
Carroll county, Kentucky, and at all of them with the same
apparently irresistible power. The part that children took in
this revival was a new feature, as well as a very remarkable one.

A lad named David McCorde, some eight or ten years old,

CJiildren Speak. 5 1 3

professed conversion in the vicinity of Nashville. On meeting
a playmate near his own age, he said to him : " Hitherto you
and I have been companions, but unless you alter your course,
we must be separated hereafter, for I am determined to serve
the Lord." The boy was so powerfully affected that he ran
home and threw himself on abed in great distress. He expressed
a desire to see David McCorde, who was soon brought to his
side. The parents of these boys were much amazed to hear
them talk, in rapturous language, of the pardon of sin and sal-
vation through Christ, while each wept profusely. The neigh-
bors were notified to collect for a prayer meeting. The people
coming together expressed a desire to hear the boys talk. Each,
in turn, related, with tears of joy, w^hat God had done ; and,
in truly evangelical language, expressed his dependence on the
righteousness of Christ for salvation. The people were affected
deeply, and many in the settlement were converted.*

At a sacramental meeting held near Flemingsburg, Ky. ,
in April, 1800, two little girls cried out in great distress during
the preaching. "They both continued for some time praying
and crying for mercy, till one of them received a comfortable
hope, and then turning to the other, cried out: ' Oh ! you lit
tie sinner, come to Christ ! take hold of his promise ! trust in
him ! he is able to save to the uttermost ! Oh ! I have found peace
to my soul ! Oh! the precious Savior! come just as you are,
he will take away the stony heart and give you a heart of flesh.
You can't make yourself any better — just give up your heart to
Christ now. You are not a greater sinner than I. You need
not wait another moment.' Thus she continued exhorting, until
her little companion received a ray from Heaven that produced
a sudden and sensible change. Then rising with her in her
arms, she cried out in a most affecting manner : 'Oh ! here is
another star of light.' These children were perhaps nine or
ten years old."t

At a general meeting held at Indian Creek, Harrison
county, Ky., July 24, 1800, " a boy, from appearance about
twelve years old, retired from the stand in time of preaching,
under a very extraordinary impression; and having mounted a
log, at some distance, and raising his voice, in a very affect-

■Rev. J. M. Peck, D. D., in Chris. Rev. Vol. XVII, P. 503. •
tWestern Miscellany, Vol. i., p. 275.

514 History of Kentucky Baptists,

ing manner, he attracted the main body of the people, in a
few minutes. With tears streaming from his eyes, he cried
aloud to the wicked, warning them of their danger, denounc-
ing their certain doom, if they persisted in their sins ; express-
ing his love to their souls, and desire that they should turn
to the Lord and be saved. He was held up by two men, and
spoke for about an hour, with that convincing eloquence that
could be inspired only from above. When his strength seemed
quite exhausted, and language failed to describe the feelings of
his soul, he raised his hand, and dropping his handkerchief,
wet with sweat from his little face, cried out: ' Thus, O sinner!
shall you drop into hell, unless you forsake your sins and turn
to the Lord. ' At that moment some fell like those who are
shot in battle, and the word spread in a manner which human
language cannot describe."* Scenes like these were of com-
mon occurrence in the general camp-meetings, and produced
a wonderful effect on those in attendance. It can hardly be re-
garded a matter of astonishment that the multitudes looked
upon such wisdom, boldness, and zeal in children as the fruits
of spiritual illumination.

The falling exercise. This very common result of a
high state of religious excitement was neither new, nor very
strange. It had often occurred under the preaching of Whit-
field, Wesley and many others. Men have often fallen down
helpless, fainted, and even died, from sudden fits of anger,
transports of joy, overwhelming fear, and sudden surprise.
Can it be less credible that they should be overcome by a sense
of guilt, remorse and danger, suddenly revealed to them by
heart-searching preaching and the quickening influence of the
Holy Spirit ? The first falling that occurred during the great
revival, as before observed, was under the ministry of M'Gready
and M'Gee, in 1799. From thence it spread rapidly all over
Kentucky and Middle Tennessee, and soon became insepara-
ble from all the sacramental meetings. " Some fell suddenly,
as if struck by lightning, while others were seized with a uni-
versal tremor the moment before, and fell shrieking. Piercing
shrieks were uttered by many during the whole period of pros-
tration, intermingled with groans, cries for mercy, and excla-

•■'Western Miscellany, Vol. 1, p. 278.

The Falling Exercise. 515

mations of 'Glory! glory to God!' In general there was no
complaint of pain, but of great weakness, during and after the
paroxysms. Women would fall while walking to and from the
meeting-house, engaged in narrating past exercises, or drop
from their horses on the road. In this condition the subject
would lie fifteen minutes to two or three hours; and we are
even told of a woman's lying without eating or speaking, for
nine days and nights. Som^e were more or less convulsed, and
wrought hard, in frightful nervous agonies, the eyes rolling
wildly. But the greater number were quite motionless, as if
dead, or about to expire in a few moments. Some were capa-
ble of conversing, others were not. During the syncope, and
even when conscious, and talking on religious topics, the sub-
ject was insensible of pain. Vinegar and hartshorn were ap-
plied with no perceptible effects.

" The numbers affected in this singular manner were as-
tonishing. At Cabin Creek camp-meeting, May 22, 1801, so
many fell on the third night, that, to prevent their being trod-
den upon, they were collected together, and laid out in order
on two squares of the meeting-house, covering the floor like so
many corpses. At Paint Creek sacrament, 200 were supposed
to have fallen; at Pleasant Point, 300; but these accounts are
beggared by the great meeting at Cane Ridge, August 6, 1801,
when 3,000 were computed to have fallen."*

The Jerking exercise, or, as it was common^}^ called,
the jet ks, was not only a singular affection, but was wholly un-
precedented. The first recorded instance of this phenominon
occurred at a sacrament in east Tennessee, where several hun-
dreds of both sexes were seized with the strange contortion.
Like other exercises of the great revival, it was speedily com-
municated to other similar meetings, and, soon became com-
mon in all the great camp-meetings, and finally became a
common disorder among all classes of people.

In this strange exercise "the subject was instantaneously
seized with spasms or convulsions in every muscle, nerve and
tendon. His head was jerked or thrown from side to side, with
such rapidity, that it was impossible to distinguish his visage,
and the most lively fe^rs were entertained lest he should dislo-

*His. Pres. Church, p. 143 et seq.

5i6 History of Kentucky Baptists.

cate his neck, or dash out his brains. His body partook of the
same impulse, and was hurried on by like jerks, over every ob-
stacle, fallen trunks of trees, or in a church, over pews and
benches, apparently to the most imminent danger of being
bruised and mangled. It was useless to attempt to restrain or
hold him, and the paroxysm was permitted gradually to ex-
haust itsell.*

The most graphic description of "the jerks" that has ap-
peared in print was written b}' Richard McNemar, an eminent
Presbyterian preacher who was both an eye witness and an apol-
ogist. He says: "Nothing in nature could better represent
this strange and unaccountable operation, than for one to goad
another, alternately on every side, with a piece of red hot iron.
The exercise commonly began in the head, which would fly
backward and forward, and from side to side, with a quick jolt,
which the person would naturally labor to suppress, but in vain.
The more one labored to stay himself, and be sober, the more
he staggered, and the more his twitches increased. He must
necessarily, go as he was stimulated, whether with a violent
dash on the ground, and bounce from place to place like a foot-
ball, or hop around with head, limbs and trunk twitching and
jolting in every direction, as if they must inevitably fly asunder.
How such could escape without injury, was no small wonder to
spectators. By this strange operation, the human frame was so
transformed and disfigured, as to lose every trace of its natural
appearance. Sometimes the head would be twitched right and
left to a half round, with such velocity that not a feature could
be diocovervd, but the face appeared as much behind as before.
In the quick, progressive jerk, it would seem as if the person
was transformed into some other species of creature. Head-
dresses were of little account among female jerkers. Even
handkerchiefs bound around the head, would be flirted off al-
most with the first twitch, and the hair put into the utmost con-
fusion. This was a great inconvenience, to redress which the
generality were shorn, though directly contrary to their confes-
sion of faith. Such as were seized with the jerks, were wrested
at once, not only from under their own government, but that of
every one else, so that it was dangerous to attempt confining

*His. Pres. ch. pp. 145, 146.

TJie Jei king Exei cise. 517

them, or touching them in any manner, to whatever danger they
were exposed; yet few were hurt, except it was such as rebelled
against the operation, through willful and deliberate enmity, and
refused to comply with the injunctions which it came to en-
force. "*

That this exercise was involuntary and irresistible, there
is abundant evidence in the writers of the period, Benedict says:
"At first it was experienced only by those under religious con-
cern,but in the end it became a nervous affection,which was sym-
pathetically, communicated from one to another.

' 'A Presbyterian minister heard that a congregation of his
brethren which he highly esteemed, had got to jerking. He
went to persuade them out of the frantic exercise, but in con-
versing with them, he got the jerks himself. On his return
home, his people assembled to hear the result of his visit.
While he was describing how people appeared with the jerks,
he was suddenly taken with them, and the whole assembly soon
caught the distemper.

"Wicked men were often taken with these strange exer-
cises, and many would curse tJie jerks, while they were under
their singular operation. Some were taken at the tavern with
a glass of liquor in their hands, which they would suddenly toss
over their heads, or to a distant part of the room. Others were
taken with them at the card table, and at other places of dissi-
pation, and would by a violent and unaffected jerk, throw a hand-
ful of cards all over the room."!

The Rolling Exercise was only another form of the ner-
vous disorder, called "the jerks." It consisted in falling on the
ground or floor, and rolling over like a log, very swiftly. Dust,
mud or water formed no barrier to the movement. The subject
continued to move in the same direction until the spasm ex-
hausted itself, or some immovable obstruction stopped his pro-
gress. He sometimes got up much in the plight that the swine
comes from his wallowing in the mire.

The Running Exercise was another species of the same
disorder. The excited subject started with his nerves strung up
to high tension, and ran with preternatural swiftness till his
strength was entirely exhausted. He then fell down and lay till

-— #

■•■■McNemar, pp. 51, 52. Quoted by many authors,
tHis. Bap. Vol. II p. 255.

5i8 History of Kentucky Baptists.

he recovered strength to get up and return to the place of wor-
ship, or make his way home.

The Dancing Exercise : Dr. Peck, who was a dispas-
sionate observer of religious affairs in the west, thinks that this
exercise was originally a form of the jerks. It was introduced
after, rather than during the revival. The first instance recorded
was at Turtle Creek on the occasion of a sacramental meeting
of the Newlights, in the spring of 1804. Rev. John Thompson,
one of the ministers of the Springfield Presbytery, commenced
dancing around the stand at the close of the meeting, and con-
tinued about an hour, repeating all the while, in a low tone,
"This is the Holy Ghost ! Glory!" During the following winter
and spring, it became a common religious exercise, and was en-
couraged among the Newlights, as an appropriate method o]
worship. They encouraged each other " to praise God in the
dance,'' and quoted the example of David dancing before the
Ark. The dancing was performed by a gentle and not ungrace
ful motion, to a lively tune, but with little variation of step. As
all classes of the worshippers engaged in the dance when they
felt the impulse or inclination to do so, it was often performed
very ludicrously. But if this form of public worship begar
among the Newlights, who had recently seceded from the Pres
byterian church, it was not confined to that schism. "-A
writer in the Biblical Repertory," says Dr. Davidson, "states
that, during the administration of the Lord's Supper in the pres-
ence of the Synod of Virginia, he witnessed a young woman per-
forming this exercise for about the space of half-an-hour. The
pew in v/hich she had been sitting had been cleared and she dan-
ced in the vacant space from one end to the other, her eyes
being closed and her countenance calm. At the close of the half
hour, she fell, and was agitated with more violent emotions. He
saw another whose motions, instead of being lateral, consisted
in jumping up and down." Mr. Lyle saw several women leap-
ing most nimbly, at Point Pleasant, in 1803, and a young gin
who sprang, a dozen times, near two feet high. The dancing
exercise seeons to have soon fallen into disrepute, even among
the enthusiastic Newlights. A considerable number of these
enthusiasts soon joined the Shakers, among whom dancing still
continues to be a prominent exercise in public worship.

The Barking Exercise, or the barks, as it was commonly

The Dancing Exercise, 519

called, was the most ludicrous of all the strange contortions
that accompanied camp-meetings during the great revival. The
exercises frequently accompanied the jerks, and Dr. Peck reck-
ons it a form of that nervous distemper. "The exercise con-
sisted in the individual taking the position of a dog, moving
on all-fours, growling, snapping the teeth, and barking, with
such exact imitation as to deceive any one whose eyes were not
directed to the spot. The persons affected were not always of
the humblest or most vulgar classes ; but persons of the high-
est rank in society ; of cultivated minds and polite manners,
found themselves involuntarily reduced to this mortifying situa-
tion."* " A worthy old Presbyterian minister, in East Ten^
nessee, retired from the meeting-place to the woods for private
devotion, when he was seized with jerking spasms. He caught
hold of a sapling to avoid falling, and as his head jerked back,
he uttered sounds. He was seen in this position by a mischiev-
ous wag who reported he was barking up a tree."f " A minister
in the lower part of Kentucky, " says Dr. Benedict, "informed
me that it was common to hear people barking like a flock of
Spaniels, on their way to meeting. There they would start up
suddenly in a fit of barking, rush out, roam around, and in a
short time com.e barking and foaming back. "|

"The only method of securing relief from this wretched
condition, " says Dr. Davidson, ' ' was to engage in the voluntary
dance, and the opinion became prevalent that it was inflicted as
a chastisement for remissness of duty, and as a provocative of
zeal. Such as resisted the impulse, and declined the dancing,
continued to be tormented for months, and even years. From
being regarded as marks of guilt, the barks at last assumed the
dignity of tokens of Divine power, and badges of special honor.
Ludicrous as it may seem to us, at this distance of time, to hear
of such extraordinary sounds as ' bozv^ zuow, zvow, ' interspersed
with pious ejaculations, and quotations of scripture, as * every
knee shall bow-wow-wow, and every tongue shall confess, ' we
are not at liberty to doubt the truth of the assertion, that then
the effect, or at least one of the effects, was to over-awe the
wicked and excite fearful apprehensions in the minds of the im-
pious. It is easily conceivable that the dread of being reduced

■■History Pres. Ch., p. 152. tChris. Rev. Vol. XVII, p. 510.
JHistory of Bap., V, II., 256.

5 20 History of Kentucky Baptists.

to this humiliating condition would check any disposition to
indulge in ridicule."*

The Laughing Exercise : This has been of such frequent
recurrence that it need not be described. Most persons who
attend revival meetings among the methodists have been eye-
witnesses of this mode of expressing religious joy. It was con-
fined to religious people, and like the various exercises described
above, was at least in many cases, irresistible. As witnessed
by the writer of these, pages, in several different congrega-
tions, as late as 1852, there was nothing in it offensive to the most
grave and serious worshipper. In these cases there was an in-
definable peculiarity about it that inspired seriousness and awe,
rather than levity. It was confined to young converts, at least in
a great measure. In audible expression, it was soft, gentle, and
monotonous. It exhibited no indications of excitement, except
that of gently enrapturing love. However indecorous it may
seem to such as only hear of it, there was nothing displeasing
in it to those who witnessed it, except that it attracted attention
from the preaching. There was nothing in it, kindred, to the
boisterous haw ! haw ! that is sometimes heard at the present,
in exciting revival meetings among the Methodists.

This exercise commenced rather early in the great revival.
Dr. Davidson says : ' ' Hysterical laughter was at first spora-
dic, but in 1803, we find the 'Holy Laugh,' introduced syste-
matically as apart of worship. While Mr. Findley was preach-
ing a lively sermon at Silver Creek Sacrament, in June of that
year, the people, at some sentences, laughed aloud. Sometimes
half the professors of religion laughed in this way, appearing
all the time solemn and devout."!

Visions and Trances were concqmitants of camp-meet-
ings, .during the great revival. They occurred sometimes in
night dreams, sometimes in daylight-ecstacies, and oftner dur-
ing the unconscious state which succeeded the falling exercise.
The visions were of various characters. Sometimes they ex-
hibited to the entranced spirit, or dreamer, the dreadful doom
of the lost, sometimes he was transported to Heaven, where he
saw, and talked with, departed friends, and even received mes-
sages from them to the living. Sometimes the visions partook
of the prophetic character, and the dreamer would be able to
•History Pres. ch., p. 152- tHistory Pres. Ch., 157.

Visions and Trances. 521

predict the results of an impending meeting, as who would
preach, who would fall, who would be converted, and other
particulars. Some of the dreams were very beautiful. One
woman walked on the tops of the trees, another had a vision of
Heaven, with a small door ; one man saw a glorious mountain,
covered with trees having silver-tipped foliage. He thought the
mountain led to God and Heaven. Above it he saw a great
dazzling light, and sighed and sank before it as the great All in
all. They had much confidence in their dreams, and either in-
terpreted them themselves, or sought out persons whom they
deemed more skillful in solving such mysteries.

Much injury was inflicted on the cause of Christ by encour-
aging confidence in these dreams, visions, trances and impres-
sions, by some of the ministers Avho were leaders in the sacra-
mental meetings and camp meetings, especially those who
afterwards went off with the Newlight schism.. It diverted
popular attention from the Bible, which must always be the
sole standard of truth among intelligent christians, and fostered
a fondness for those mysticisms, superstitions and novelties, so
congenial, and yet so degrading to fallen men. The departure
from the Bible teaching was very rapid, and the adoption ot
delusive speculations, correspondingly accelerated. As the
great revival among the Presbyterians and Methodists degene-
rated into a misguided and corrupting enthusiasm, some strong,
brave men exerted all their powers to stay the swelling tide that
was sweeping away their bulwarks of safety, but all in vain.
The demon they had unconsciously aided in evoking was too
strong for them. The tide was with the enthusiasts, and the
opposers were overwhelmed, and temporarily, at least, brought
into popular contempt. With the close of the year 1803, the
revival may be said to have subsided. The Methodists, who
" were freely admitted " to the general meetings of the Presby-
terians, early in the revival, "from assistants, became leaders,"*
rode on the tide, or rather headed it, had their number greatly
increased — probably doubled, while the Presbyterian church,
which received the first fruits of the revival, but opposed its
excesses, perhaps injudiciously, was well nigh in ruins. The par-
ticulars of this disaster, and some of its more permanent results,
must be reserved for another chapter.
*His Pres. chap. 141.

CHAPTER XXVIII.

SECTS ORIGINATING FROM THE GREAT REVIVAL.

Doubtless there were many people truly converted by
means of the camp-meetings and sacramental occasions, con-
ducted by the Presbyterians and Methodists, during the great
revival. But it is equally certain that great evil resulted. Sec-
tarianism among christians is always an evil to be deplored by
all good men. Before the revival, its effects were sufficiently
pernicious in Kentucky, when the sects were few and compara-
tively friendly. But when the number of sects were augumented
by the addition of three new ones, the evil was correspondingly
increased. Two of these new sects were born of the great
revival on the soil of Kentucky, and the third was invited to
its territory by the extravagant enthusiasm gendered by sacra-
ments and camp-meetings. To give a brief account of the
origin and history of these new sects will be the object of
this chapter.

The first was known, in the beginning, as Marshallites,
from Robert Marshall, their first leader. They were afterwards
called Stonites, from Barton W. Stone, another leader. They
were popularly known as Newlights, * from their pretending to
peculiar spiritual illuminations, by Avhich they obtained much
new light on the subject of religion. They finally adopted the
name Christian Church. To this name they still adhere,
wherever they have a distinct denominational existence. Dr.
John P. Campbell, a distinguished Presbyterian writer of the
period, traces the paternity of this sect to Thomas B. Craighead,
a brilliant Presbyterian preacher, from whom Stone and Houston
received their tenets, t

It has been observed that, at the very beginning of the
revival, the Presbyterian preachers were divided as to the means

*By this name ihey are still distinguished from the Campbellites in
.some of the North- Western States. tHis. Pres. ch. p. 271.

[522]

Presbyterian. 5 23

neasures, and manner of carrying on the work. The parties
vere soon distinguished by the terms Revival z.xiA Anti-Revival.
rhese parties continued to oppose each other, often with much
)itterness, and with frequent shifting or doubtful balance of
)ower during the entire revival 2:>eriod. The Methodists, with-
)ut exception, sided with the revival party, and gave it its
greatest impetus. Dr. Davidson says : " It is a well known
iharacteristic of that sect, to exalt zeal above knowledge.
Achate ver changes have of late years taken place for the better,
hey were totally unknown at the period, and in the region of
vhich we write. Then, boisterous emotion, loud ejaculations,
houting, sobbing, leaping, falling and swooning, were in
'ogue.and were regarded as the true criteria of heartfelt religion.
Larly admitted to take part in the meetings of the Presbyterians,
t was not long before the contagion of their wild enthusiasm
ompletely outgrew the control of the clergy."* Their
loctrines rose in popularity with their zeal, and soon made
lecided changes in the doctrinal views of many Presbyterians,
nd not a few of the clergy. The speculations of Craighead
legan to be proclaimed by several of the Presbyterian preach-
rs in northern Kentucky.

Meanwhile, the Presbyterian Synod of Kentucky had been
rected, and held its first meeting at Lexington, October 14,
802. This body comprised three Presbyters with thirty-seven
ainisters. At the second meeting of the synod, at Lexington,
September 6, 1803, Richard McNemar and John Thompson
v^ere arrainged before the body for trial, on the charge of
)reaching "erroneous doctrines." The arraignment was made
)n petition from Washington Presbytery, of which they were
nembers. "Synod now proposed to enter on an examination
.nd trial of Messrs. McNemar and Thompson, agreeably to the
)rayer of the petitioners. On Saturday, pending the discus-
ion, Messrs. Marshall, Stone, McNemar, Thompson and Dun-
avy, offered a protest against the fore-mentioned decisions in
he case of Washington Presbytery ; and a declaration that they
vithdrew Irom the jurisdiction of synod." Synod appointed a
lommittee to labor with the seceding brethren, and reclaim
hem. The effort was of" no avail. On the 13th of September,

*His. Pres. Ch., p. 140.

524 History of Kentucky Baptists.

1803, the five seceding ministers came before Synod in person,
and informed that body that they had formed themselves into
a separate Presbytery. Synod proceeded to suspend them from
the ministry, and declare their pulpits vacant. They had given
the name Springfield to their Presbytery.

" Matters having now come to a crisis, and a separation
being actually made, the war commenced in earnest. The
Schismatics entered on a course of sleepless activity. The five
suspended ministers, already highly popular, exerted themselves
to the utmost to attract the multitude, and appealing to their
sympathy as persecuted persons, endeavored to convert the
censures of the church into so much additional capital in their
own favor. A torrent of mad enthusiasm swept over the entire
territory of the synod. Several tracts and pamphlets were pub-
lished, breathing a spirit of confident exultation, and indulging
in the boldest language of anticipated triumph." Before the
end of the year, 1804, they had constituted sixteen churches on
purely democratic principles, and multitudes of their sentiments
were dispersed through Tennessee, North Carolina, Virginia,
and Western Pennsylvania. These persons are described by
McNemar as praying, shouting, jerking, barking, or rolling;
dreaming, prophesying, and looking, as through a glass, at the
infinite glories of Mount Zion, just about to break upon the
world. Their enthusiasm knew no bounds. An extraordinary
shower, of reddish hue, readily believed to be blood, which fell
during the summer in the vicinity of Turtle Creek Meeting
House, was eagarly seized on as a convincing illustration of the
prophecy of Joel, and an additional confirmation of the
approaching advent of the Millennial Glory.

Soon after their secession from the Presbyterians, the New-
lights' published an apology, in which they set forth their dis-
tinguishing tenets. They denied the position of the confession
of faith in regard to the divine decrees, the atonement and the
special influence of the spirit in producing faith. They main-
tained that all creeds and confessions ought to be rejected, and
that the Bible alone, without note or comment, should be the
bond of christian fellowship. ,

On the 14th of June, 1804, Springfield Presbytery met at
Cane Ridge, only nine months after its organization, and in a
document, which they farcically enough, titled ' ' The Last Will

Shake f Missionaties. 525

and Testament of the Springfield Presbytery.'' announced to the
world the dissolution of that transitory body. The foUowing-
ministers, of which it was composed, signed the "Will and
Testament" as witnesses: Robert Marshall, John Dunlavy,
Richard McNemar, B. W. Stone, John Thompson and David
Purviance. To this document the witnesses appended an
address, giving their reasons for dissolving the Presbytery.
Soon after this, they adopted a congregational form of govern-
ment for their churches, and assumed the name of The Chris-
tian Church. In the spring of 1805, Matthew Houston, pas-
tor of Silver Creek and Paint Lick Presbyterian churches, joined
the Newlights. Malcom Worley had been set apart to the
ministry among them. They were greatly encouraged, and, no
doubt, anticipated the speedy dissolution of all the sects, and
the union of all christians in the Christian Church, which was
"founded on the New Testament alone." But they were
doomed to speedy disappointment.

The Shakers at New Lebanon, New York, having heard
of the dancing and other singular practices prevailing in the
great revival, sent three of their members as missionaries to the
west. They arrived in Kentncky, in March, 1805. Matthew
Houston appears to have been their first convert, and his pop-
ularity was such that he carried a number of his people with
him. He was elevated to the office of Elder, and went about
preaching. He pretended to have literally become " as a little
child," and rode about on a hobby-horse, and performed other
childish tricks. From Madison county, the Shakers went to
Cane Ridge, in Bourbon county, here they were warmly re-
ceived by Mr. Stone, and permitted to preach to his congrega-
tion. This was in April. Mr. Stone sent a letter " by ftiend
Bates " to Mr. McNemar, who now lived on Turtle Creek in
Ohio. Coming thither, the Shakers introduced themselves to
Malcom Worley, and through him, to Mr. McNemar, and
were permitted to address the congregation, next day, which
was Sabbath. By the'23d of May, they had formed a society
of thirty or forty members, among whom were McNemar and
Worley. In June, they came to Eagle Creek, and made a few
converts there; in July, they succeeded in winning over Dun-
lavy, with twenty or thirty families under his influence. In
August, through the efforts of Matthew Houston, Samuel,

526 History of Kenhicky Baptists.

Henry, and John Bonta, Elisha Thomas, and others, they ob-
tained a foothold in the middle of Kentucky ; and a number of
families embraced their views, and formed a community near
Harrodsburg, in Mercer county.

These things could not fail to alarm the hitherto over san-
guine Newlights. Stone and Thompson, especially, denounced
the Shaker emissaries, in no mild terms, through the press, by
letter, and at camp-meetings. At a general meeting at Con-
cord, in August, four of their leaders, Thompson, Marshall,
Stone and Purviance spoke freely against them in their dis-
courses. A solemn council was held, which enjoined silence
on Youngs, McNemar, Dunlavy and Worley, who were pres-
ent, thus, as Youngs observed, "abusing their own light. "

Meanwhile, Mr. Stone had published his views, in a series
of letters on " TJie Atonement,'' early in the same year. Some
of his positions were so shocking as ultimately to produce
alarm and division in the ranks of his own people. Messrs.
Marshall and Thompson returned to the Presbyterian church,
in October, 181 1. Of the five fathers of " tJie CJiristian cJu^di,''
Mr. Stone only remained faithful. McNemar and Dunlavy
having gone to the Shakers some years before, he was now de-
serted by Thompson and Marshall, who returned to the bosom
of their first love.

In 1 8 14, Mr. Stone published a bulky ^'Address to the
Christian churches in Kentucky, Tennessee and Ohio.'' As in
his letters on the Atonement, he had given his strength to the
defense of Pelagianism, he devoted a large part of the present
pamphlet to the defense ot Socinian or Arian views. Another
edition of this address was published, in 1821. In 1826, Mr.
Stone - commenced the publication of " The Christian Messen-
ger," a small monthly. This, it is believed, was the first and
only periodical published in the interest of the ' ' Christian con-
nection," as the denomination was often styled. The sect en-
joyed but small prosperity in Kentucky, after its first burst of
enthusiasm had subsided. It however extended rapidly over
the northern states, from New England to the far west. It
found a few people whose genius it suited, in every locality to
which it was introduced, but never became numerous any-
where.

When the doctrinal views of Barton W. Stone and those

Cumberland Presbyterian Church. 527

of Alexander Campbell were brought to a comparison by means
of the Christian Messenger, edited by the former, and the
Christian Baptist, conducted by the latter, there were so many
points of agreement, that a union between the two sects was
soon proposed. To carry the proposal into effect, a great
mass-meeting, composed of members of both sects, was held
in Lexington, January i, 1832, and days following. The un-
ion was agreed to, by preachers and people. John Smith,
Campbellite, and John Rogers, Stonite, were appointed to
visit the churches of both sects, together, and endeavor to
consummate the union. Their labors were successful, and the
union was completed, so far as Kentucky was concerned. At
the time of the union, the numbers of the two sects were sup-
posed to be nearly equal, each embracing about 8,000* The
rod cast down by the Presbyterians, and becoming a serpent,
was sallowed up, by the rod cast down by the Baptists, nearly
thirty years later, and which had also become a serpent.

THE CUMBERLAND PRESBYTERIAN CHURCH.

This body, like the last one treated of, grew out of the
great revival. It originated in the southwestern part of Ken-
tucky, and the adjoining region of Tennessee, commonly known
at that period, as the Green River and Cumberland River set-
tlements. In the former of these settlements, then all embraced
in Logan county, the revival begun under the ministry of James
McGready, as early as 1799. By means of Sacramental meet-
ings and camp-meetings, held by the Presbyterians, and freely
participated in by the Methodists, the work spread very rapid-
ly, and many new Presbyterian congregations were formed.
The young congregations were without pastors, and there were
no preachers in the country to minister to them. The confes-
sion of faith, of that denomination, requires that none shall en-
ter the ministry without a classical education. Men of this
character, with other suitable qualifications for the Christian
ministry, could not be found in the newly settled country.

Under these circumstances, David Rice, or as he was rev-
erently called by his brethren, "Father Rice," advised Tran-

^•Life of Elder John Smith, by J. A. Williams, p. 437.

528 Histoiy of Kentucky Baptists.

sylvania Presbytery, withiri whose bounds the destitute con-
gregations were located, to license men, for the present emer-
gency, who Avere not classically educated. This advice was
hesitatingly agreed to, and, in October, i8oi. Finis Ewing,
Samuel King, and Alexander Anderson, were licensed to cat-
echise and exhort in the vacant congregations. On their re-
turn from Presbytery, they immediately formed "circuits,"
after the manner of the Methodists, including all the vacant
congregations. Without the formality of taking a text, they
preached Christ to the people with much zeal and effect. The
following spring, Mr. Anderson, by a majority of one, was li-
cenced to preach, and, by the same majority, Ewing and King
were refused license, for the time. In October, 1802, they
also were licensed, but against the protest of three preachers
and two elders.

At the first session of the Kentucky Synod, which
convened at Lexington, in October, 1802, Cumberland
Presbytery was set off from that of Transylvania, by a
line running down Big Barren river to its mouth, and thence to
the mouth of Salt river, and hence comprised all the Green
River and Cumberland settlements west of that line. The Pres-
bytery was much divided in sentiment from the beginning. It
held its first meeting at Ridge Meeting-house, April 5, 1803,
and comprised ten ministers. Of these, Thomas B. Craighead,
Terah Templin, John Bowman, Samuel Donnel and James
Balch, were opposed to the revival, and consequently to
all the measures by which it was promoted, including the
licensing and ordaining of uneducated men to preach. The
other five, whose names were James McGready, William
Hodge, William McGee, John Rankin and Samuel McAdow,
favored the revival and the measures by which it was promoted.
By ordei of the Presbytery, at this and the following session,
several additional exhorters were licensed, and Messrs. Ander-
son and Ewing Avere ordained to the ministry. Mr. King wasi
ordained, and several other exhorters and preachers were
licensed by order of Presbytery at its sessions, in April and Octo-
ber, 1804.

The revival party in the Presbytery, having now an over-
whelming majority, continued to supply preachers and exhort-
ers, according to the demands of the work. The opposing party

Ntck-names. 5 29

became restless, and sent to the Synod at its session, held in
October, 1804, a remonstrance signed by Craighead, Donnel
and Bowman, against the proceedings of Cumberland Presby-
tery. Synod appointed a committee to visit the Presbytery,
and observe its proceedings. Of this committee, only Cameron
attended. He was denounced as a spy.

The next meeting of the Synod was at Danville, October
15, 1805. The records of Cumberland Presbytery were laid
before it, from which it appeared that the Presbytery had re-
ceived Hawe,a Methodist, licensed seventeen illiterate exhorters,
established circuits, recommended the people to contribute to
the support of the exhorters, and committed some other irreg-
ularities. The Synod was not prepared to act on the case, and
yet the offenses were so grave that they could not afford to wait
another year. They fell upon the expedient of appointing a
commission, with full synodical powers, to meet the following
December, at Gasper River meeting-house. The commission
assembled according to direction. They were regarded by the
revival party of the Presbytery as having no legal authority, and
as being mere inquisitors. The populace was so indignant that
only one man, James Read, was willing to entertain them. Each
member of the commission received an opprobrious nick-name,
and there was some apprehensions of a mob from the excited
populace, who supposed they had come to stop the revival.
The commission, however, proceeded in the discharge of its duty.
It was ascertained that the Presbytery had received Mr. Hawe,
a Methodist minister, without examining him in divinity and re-
quiring him to subscribe to the confession of faith. Twenty-
seven persons had been licensed, or ordained to preach, or ex-
hort, who had adopted the confession only "as far as they
deemed it agreeable to the word of God." The commission
condemned these and some other proceedings. The Presbytery
refused to submit to the decision, and the commission, having
finished its business, dissolved.

The revival members of the Presbytery formed themselves
into a council, composed of ministers, elders and representatives
from vacant congregations. This council seems to have been
of the nature ot a Baptist association, and to have met only for
counsel and advice. Under the advisory supervision of this
council, the ministers and exhorters continued to labor with

5 30 Histofy of Kentucky Baptists.

great zeal, notwithstanding the prohibition of the commission,
and the work greatly prospered.

Shortly after the organization of the council, James Mc-
Gready, under whose ministry the revival had begun, and who
was the chief leader and adviser of the revival party, withdrew
from among them. He was a strong Calvinist, and loved the
Presbyterian church. He saw a tendency in the new party to-
wards Arminianism, and a strong probability that the party
would be severed from the mother church. His defection was
a great loss to the council. He moved to Henderson and was
fully restored to the Presbyterian church.

At the meeting of the Synod, in October, 1806, Cum-
berland Presbytery was dissolved, and its members added
to Transylvania. The council now became the medium of
communication with the Synod, and the General Assembly.
Various attempts were made to reconcile the existing differ-
ences between the council and Synod, till both sides despaired
of success. All the original leaders of the revival party, except
McAdow, had either abandoned the council, or died. Those
who remained in charge of the affairs of the excluded revival
party, felt the need of providing for themselves and the people
they had been instrumental in leading in the way of salvation.
Accordingly, on the 4th day of February, 18 10, Samuel King,
Finis Ewing and Samuel McAdow, met at the house of the
last named, in Dixon county, Tennessee, and organized Cum-
berland Presbytery, independent of the Presbyterian church.
The first act of the new Presbytery was to ordain Ephraim Mc- J
Lean.

Thus did the Cumberland Presbyterian church come into ^
existence, and take its position among what is termed ortho-||
dox denominations of Christians. At its first regular meeting
which was held at Ridge meeting-house, March, 1810, it includ-
ed four ordained ministers, viz : Samuel McAdow, Finis Ewing,
Samuel King and Ephraim McLean; six licensed preachers, viz.;
James B. Potter, Hugh Kirkpatrick, Robert Bell, David Foster,
Thomas Calhoun, and James Farr, and seven candidates for the
ministry. The number of congregations and members are un-
known. Another attempt was made to secure a union with the
Presbyterian church, but it signally failed, and the Cumberland
Presbyterians were debarred from the communion tables of their

Presbyterian Trouble. 531

former brethren,- Feeling now that they must act independently,
they entered the field with renewed zeal and energy. Their
labors continued to be abundantly successful. In 1813, Cum-
berland Presbytery was divided into three, called Logan, Nash-
ville and Elk Presbyteries.

The members of these Presbyteries met at Beech churcli,
Sumner county, Tennessee, October 5, 1S13, and constituted
Cumberland Synod. They now set forth a brief view of their
doctrine and discipline, which was published in Woodward's
edition of Buck's Theological Dictionary. The denomination
had a rapid growth from its beginning. In 1820, it was not
only numerous in Tennessee and western Kentucky, but had
many flourishing societies in Alabama, Indiana, Illinois, Mis-
souri, and Arkansas. In 1822, they had 46 ordained ministers,
who reported 2,718 conversions and 575 adults baptized. In
1826, there were 80 ordained ministers, who reported 3,305
conversions, and 768 adults baptized.

In 1826, the Synod resolved to erect a Manual Labor Col-
lege. Princeton, Kentucky, was selected as a location, and so
rapidly was the plan executed, that the school went into opera-
tion the following March. Under the style of Cumberland
Presbyterian College, it was chartered by the Kentucky Leg-
islature, the same year. This was a valuable and flourishing
institution of learning, during many years ; but it finally began
to wither, and became extinct several years past.

In 1827, the number of ordained ministers in the Cumber-
land Presbyterian church was 114, the number of professions
that year, was 4,006, and the number of adults baptized, 996.
The General Assembly of the Cumberland Presbyterian church
was instituted of four Synods, and held its first session in
Princeton, Kentucky, in May, 1829. From the minutes of the
General Assembly of 1833, it appears that the Assembly had
under its care six Synods and thirty-two Presbyteries. During
the previous year, 5,937 persons had professed conversion, and
1, 150 adults had been baptized. The numerical strength of the
church, in 1834, was put down at 9 Synods, 35 Presbyteries,
300 ordained ministers, 100 licensed preachers, 75 candidates
for the ministry, 10,688 professions during the year. The num-
ber of communicants was estimated at 50,000.

This schism, rent from the Presbyterian church by measures

532 History of Kentucky Baptists.

growing out of the Great Revival, soon grew to such dimen-
sions as to rival the Mother church in the field of its operations.
It was far more stable and consis'.ent in its course, in proportion as
it was nearer scriptural in its doctrine, than was the " Christian
church." Its doctrine Avas, and still is, a compromise between
those of the Methodists and Presbyterians. It has nothing pe-
culiar to itself. It is manifestly a Hybrid, partaking of some of
the best qualities of its diverse parents. It had a vigorous,
healthy growth, and continues to be a respectable religious de-
nomination. It has manifested much zeal, energy and perse-
verance, and has, doubtless, accomplished much good. But it
has already begun to manifest the tendency of the universal law
of h}'brids, to letiirn to the original stock. Its members have al-
ready begun to return to the parent churches, and it is probable
that, within a few more generations, the Cumberland Presby-
terian Church will cease to exist.

THE MILLENNIAL CHURCH [SHAKERS.]

The implantation of this society of harmless, dreamy en- |
usiasts, on the soil of Kentucky, and in the Mississippi Valley,
generally, was a result of the Great Revival, and like the
^^CJuistian cJiurch'' and "Cnmbejland Pi esbyteriaji church," was
an ultimate outgrowth of the Presbyterian church. But little
need be said about it. It has done no good, and comparatively
but little harm, religiously. It was, especially during its early
and medieval history in the west, of no small advantage to the
agricultural, horticultural and mechanical interest of those neigh-
borhoods in which its societies were located. The Shakers,
wild and vague in their religious notions, but wise and practi-
cal in their management of their material resources, were the
fore-runners in the improvement of live stock, agricultural and
mechanical implements, and the methods of farming and gar-
dening. On this account, if for no other reason, they deserve a
brief notice.

This sect originated in England, early in the 17th century.
Their most distinguished leader was a poor, illiterate woman of
the name of Ann Lee, who, after being separated from her
husband, to whom she had borne four children, and while in
prison for having profaned the Sabbath, pretended to have re-

The Millenial ChurcJi. 533

ceived most wonderful revelations. She succeeded in convinc-
ing the small religious community of which she was a member,
that in her person was fulfilled the promise of the second com-
ing of Christ : that as Christ had come the first time in the male
body of Jesus ; so now he had appeared, the second time, in the
female body of herself. This extraordinary event occurred in the
year 1770, in the 25th year of her age. After being imprisoned
several times in England, she came to New York, in 1774. In
that State she lived ten years, during which time a number of
Shaker "families" were gathered in different parts of New
England and Ncav York. She died in 1784, having been im-
prisoned on a charge of being a spy, in 1780.

The largest and most influential body of Shakers in the
United States, at the time of which we write, was that of New
Lebanon, New York. This community is dignified by the name
''the church/' while all other communities in the country,
are only appendages to it, and are called " families." Under
ordinary circumstances, they made few proselytes. For keep-
ing up their communities, they are dependent on two sources.
As their religion does not allow marriage, they have no child-
ren of their own, but, especially in time of fatal epidemics,
when many poor children are left without parents, they send
out their agents and gather up the little orphans, which they
bring up in their faith. In time of extraordinary religious ex-
citement, they send missionaries to the scene of enthusiasm, and
make proselytes of the most enthusiastic. Their church at New
Lebanon was built up by •' Mother Ann Lee " and her family,
in time of great religious excitement, in 1780, and was the first
fruits of their labors in America. In a small volume, titled "A Sum-
mary View of the Millemiial Chicrch," etc., printed at Albany,
in 1848, we find an account of the first visit of their missionaries
to the Mississippi Valley. It is, in substance, as follows :

About the beginning of the nineteenth century, a most
extraordinary revival of religion, commonly called The Rentucky
Revival, commenced in the western states. The subjects of
this wonderful work, besides the marvelous operations of the
power of God upon their bodies, were greatly exercised in re-
markable dreams, visions, revelations and the spirit of prophecy.
In these gifts of the Spirit they saw and testified that the great
day of God was at hand ; that Christ was about to set up his

534 History of Kentucky Baptists.

kingdom on earth, and that this very work would terminate in
the full manifestation of the latter day of glory. The believers
in the eastern states received repeated intelligence of this work
from the public papers, and well remembering the prophecy of
Mother Ann, concerning the opening of the gospel in the
western country, they began to look for its speedy fulfillment.
Accordingly, near the close of the year 1804, the church at New
Lebanon was impressed with a feeling to send out messengers
to visit the subjects of the revival. John Meacham, Benjamin
S. Youngs and Issachar Bates were selected for this important
mission. They set out on the first day of January, 1804, on
a pedestrial journey of more than a thousand miles. They ar-
rived in Kentucky about the first of March.*

The proceedings of these missionaries have already been
narrated. Several communities were formed in Ohio and In-
diana, and two in Kentucky. Among the leading converts to
Shakerism were " Malcom Worley, a man of respectable char-
acter, handsome fortune, and liberal education, and who had
been a leader in the revival, "f John Dunlavy, David Purviance,
Matthew Houston and Richard McNemar. Worley had been
set apart to the ministry by the Newlights. The other four
had been Presbyterian preachers. McNemar was a "minister
of great celebrity." The community formed in Mercer county,
Kentucky, was called Pleasant Hill, and, in 1823, numbered
near 500 persons. Another "family" was collected at South
Union (Gasper Springs) in Logan county, of the same State,
which contained about 400 members. Among the early con-
verts to the ShakerSy was John Rankin, who had been a Pres-
byterian minister, and an enthusiastic leader in the revival.
These "families" have probably remained nearly stationary,
for the last half century." They are a frugal, industrious peo-
ple, and have acquired considerable wealth. Their religious
tenets are too silly and absurd to be worth studying,

*Millennial Church, pp. 78, 79. tib. p. 79,

CHAPTER XXIX.

THE GREAT REVIVAL AMONG THE BAPTISTS.

When Rev. Robert Davidson, D. D. , in his history of the
Presbyterian church in Kentucky, says: " Unhke the still
small voice, or the softly flowing waters of Siloa, the great re-
vival of 1800, rather resembled the whirlwind, the earthquake,
the impetuous torrent, whose track was marked by violence
and desolation," the description must be applied to its influence
on the Pedo-Baptists, and not to that on the Baptists. The
stormy violence was caused, not by preaching the gospel of the
son of God, in a rustic log meeting-house, or a settler's cabin,
singing praise to God with becoming gravity, tearfully exhort-
ing sinners to repent, and meekly instructing the penitent in
the way of salvation, "from house to house," with earnest
humble prayer, but by thundering declamation from "the
stand " at great sacramental gatherings and camp-meetings,
shrieking rude choruses in the ears of the multitudes, yelling
frantic exhortations " up £!,nd down the aisles " and shouting
boisterous prayers from stentorian lungs. It was not the Holy
Spirit, moving the hearts of the people to humility and re-
pentance before God, that moved the multitudes to madness,
but the stirring of human passions by wild acclamations and
loud confused shouting.

Among the Baptists in Northern Kentucky, where they
were by far the most numerous, the revival began, and contin-
ued to its close, in a decorous, orderly manner. In the upper
Green River country and East Tennessee, where the Separate
Baptists were most numerous, there was more excitement, and
sovciQ fallmg dind Jerkmg. In Middle Tennessee (then called
West Tennessee), "the strange exercises" did not prevail
among the Baptists. In the lower Green River country, there
were but few Baptists at the beginning of the revival, and we

[535]

5 36 History of Kentucky Baptists.

hear of no disorder among them. It is certain that the Baptists
of Kentucky were generally exempt from the excesses of the
great revival of 1800, that so sorely afflicted the Presbyterians.
And instead of its resulting in discord, it healed the only schism
there was among them.

The great revival among the Baptists, so far as history re-
cords the facts, began on the northern border of the State. Its
first appearance was at the mouth of Kentucky river, where
was built the village of Port William (now Carrollton). This
was a union meeting, the only one of which we are informed,
that the Baptists engaged in during the revival. The Baptists
were probably most prominent,* but there were Methodists
enough present to make the meetings noisy. John Taylor was
present at one of the meetings, ' ' very early in the spring of
1800." It was at the house of Benjamin Craig, a brother of
the famous Lewis Craig. " From the dullness of my feelings,"
says Mr. Taylor, I took the text : ' Lord help me.' " After
preaching, ' ' they continued in prayer, praise and exhortation,
with much noise at times, till late in the night. Some were re-
joicing, having lately obtained deliverance, others were groan-
ing in tears. Many people tarried all night to talk with me.
I never heard the question: 'What must I do to be saved,'
more prevalent in my life. A number of them neither lay down
nor slept during the night. About sunrise next morning, I
took my leave of this blessed company of young disciples. I
had no desire to use food that day. I rode on with pensive re-
flection, calling up in my mind past days, when I had hoped the
-candle of the Lord shone on me. But by the multiplicity of
the business of this little world, my affections had been stolen
off from the Lord. My eyes would not only swim, but over-
flow with tears, as I rode along by myself, "f

Mr. Taylor was on his way to what is now Trimble county.
It was a new settlement. Being detained there several days on
business, he held three night meetings in the cabins of the set-
tlers. In these meetings he saw "some buddings of a revival."
Out of these "buddings" grew Corn Creek church, before the
year closed. From this place he went with a burdened soul to
Clear Creek in Woodford county. Here he preached with

*See history of Ghent cliurch, in chap. XXIV.
tHis. of Ten Churches, pp. 131, 132,

The Gfeat Revival of 1800. 53y

"great heart yearning for his old neighbors." That day he
sowed in tears, and the harvest was plentiful. He turned his
steps towards Bullittsburg, in Boone county, where he lived.
"I almost dreaded to go home," says he, "fearing I should be
unprofitable. Poor Bullittsburg now appeared like a deserted
cottage in the wilderness." When he reached home, he found
a new social feature in the neighborhood. A Captain DePew
who had married a relative of Mr. Taylor's wife, had encour-
aged dancing at his house, and the amusement had become so
popular that even the church members did not restrain their
children from attending the balls. A marriage in the neighbor-
hood had given an occasion for several days' dancing, the last
dance being at Capt. DePew's, near the meeting-house, and on
church-meeting day. "That night, " says Mr. Taylor, "I had
meeting near the place. But few attended, though I heard they
had a crowded house at the infare. Two young ladies left the
dance and came almost alone to the meeting. This was some
encouragement that the devil did not reign sole monarch of this
lower world. Next day, was preaching at our meeting-house.
It was a usual thing, notwithstanding the vanity of youth, for
all to come to meeting, especially on Sundays. We had a
crowded house, and perhaps all the dancers were there.

Mrs. DePew had endeavored to strengthen her female dis-
ciples, before they went to meeting, by saying to them: 'Girls,
we shall hear enough of our dancing to-day, but let us not mind
what Mr. Taylor says, we are at liberty, and will do as we please,
let him say what he will,' I never had been so thoroughly
cowed down by discouragement in a ministry of twenty-five
years. I really thought I had better be dead than alive, for I
felt that Satan had gotten the mastery where I lived. I could
say from my soul; "Woe is me that I sojourn in Meshech, and
that I dwell in the tents of Kedar. ' I preached from thewords;
'My heart's desire and prayer to God for Israel, is, that they
might be saved.' Soon after I began, a set of feelings overtook
me, that exceeded anything I ever felt in public speaking. They
consisted of a profuse weeping that I could not suppress, while
I made a comparison of the then state of Israel, with my poor
neighbors. The whole assembly seemed to reciprocate my feel-
ings; perhaps there was not a dry eye in the whole house, Mrs.

DePew exceeded in weeping. What the Lord did at this
35

538 History of Kenhicky Baptists.

meeting, entirely broke up all the dancing in the settlement'"*
In this manner the great revival began at Bullittsburg church,
early in the spring of 1800. This was a new settlement, and
Avhen the revival had continued more than a year, there were
comparatively few adults in the neighborhood left out of the
church. Within three years, 146! were baptized.

At Clear Creek in Woodford county, the revival progressed
during the same period, principally under the ministry of Rich-
ard Cave, and the astonishing number of 343t were baptized
during the three years. Thus was John Taylor honored by God
as the chosen instrument by which the great revival was begun
among the Baptists. It will be remembered that the first re-
vival which occurred in Kentucky, was under the ministry of
Mr. Taylor, at Clear Creek, in 1785, and that the second revival
that occurred in the country, also began under his labors, at the
same church, in 1788.

In Franklin county, the revival began under the ministry
of William Hickman, of whose labors we have the following
account from his own pen: "Previous to that date (1800) the
church was under a decline. Zion had gone into her slumbers.
At a meeting at my house, on Sunday afternoon, several preach-
ers being present, there came a young married lady to meeting
whom I had never seen before, as she had just moved into the
neighborhood. In time of preaching I observed tears flowing
from her eyes. This gave me an uncommon feeling. I thought
she was pierced with the sword of the Spirit. I think it gave
me a travailing soul for the cause of God. She became an hum-
ble penitent, and, is now, I hope, in glory. Very shortly after
this, I heard of three females under trouble, and inquiring the
way to heaven. I started out to hunt the lost sheep. The first
I went to see was a married lady. I conversed with her, and
she satisfied me that she had been born again. I went to see
two more the same day. The first was not at home, but had
gone to where the other lived. I called there and found them
both. We walked into the garden. Neither of them professed
to be satisfied, but appeared humble beggars, at a throne of
grace. At our monthly meeting which was near at hand, the first
one I visited came forward and told us what the Lord had done

■•■■His. Ten Chuiches pp. 134, 135.
tMin. Elkhorn Association.

The Great Revival of 1800. 539

for her. She was cordially received. My dear brother Gano,
though in a feeble state, like old Jacob, leaning on the top of
his staff, spoke at the water, and I baptized her in the name of
the Holy Trinity. The next meeting the other two came for-
ward, and I baptized them. Blessed be God, the glorious work
of God went on and prospered abundantly. Every meeting was
crowded and many were converted to God. The work had
now spread throughout the State. For two or three years great
additions were made to the churches, not only in Kentucky, but
also in Virginia and other States. I suppose I baptized more
than five hundred in the course of two years."*

It may as well be observed here, \.h.z.t protracted meetings,
as we term them, were not in vogue at that period. Meetings
were held monthly, as now, at the meeting houses. During
revivals, which generally lasted from one to three years, night
meetings would be held at private houses, two or three times
a week. When people were seeking religion, it was generally
known all over the neighborhood. They would often go to
the preacher, or the most pious and intelligent members of the
church for encouragement and instruction, and the preacher and
other church members would visit them for the same purpose.

As observed by Mr. Hickman by the close of the year 1800,
the revival had spread to all parts of the State. Immense num-
bers were added to the churches. The few churches scattered
in the thinly settled portions of the State, lying south of'
Green river, and north of that stream, below the mouth of Salt
river, were all small, and we have fcAV particulars of their sta-
tistics previous to the beginning of the revival; but the general
statistics show that the number of Baptists in those regions were
more than trebled. From most of the churches in the older set-
tlements, we have official statistics. The revival proceeded much
in the same "Way, in all these churches. The preaching was doc-
trinal rather than hortatory. The exhortations were fervent
and made up largely of Scripture quotations, as were also the
prayers. The songs were of Watts' collection, and were sung
slowly and gravely.

At Severns Valley, in Hardin county, the revival com-
menced in 1 80 1. The meetings were conducted by the vener-

'•■■ Hickman's Narrative, pp. 36, 31.

540 History of Kentucky Baptists.

able Joshua Morris. Meetings were held once a month on
Saturday and Sunday, and members were received on Saturday
and baptized on Sunday following. The church records exhibit
the following items : In September prayed at opening, and
received seven members by experience. In October met pray-
ing. November, had no business to do but to praise God and
receive twenty members. In December, received nine mem-
bers. In January, 1802, received twenty-two. In this manner
the work proceeded till one hundred and forty-six were received.
In 1801, the church numbered only forty-seven members. Hon.
Samuel Haycraft thus describes the baptismal scene as it occurred
in January, 1802: "The writer remembers the day, sixty-nine
years now past. The weather was mild for the season, and the
baptismal scene, on the Valley creek, was a solemn and pleasant
occasion. A vast crowd stood upon the banks, as one after
another stepped into the stream and was buried with Christ in
baptism. At the slight intervals, hymns of praise and shouts
of rejoicing rent the air. I never can forget it. The venerable
Morris was so filled that he seemed as one snatched up into the
heavens. Although but a child, I was filled with solemn awe."

At South Elkhorn, the oldest church north of the Ken-
tucky river, the meetings during the revival were conducted by
John Shackelford, who was the last survivor of that noble band
of christian heroes who preached the gospel through .prison
grates in Virginia. In 1800, the church numbered one hundred
and twenty-seven. During the revival period, three hundred,
and eighteen were baptized. |

At Bryants Station church, in Fayette county, the prac-
tical and conservative Ambrose Dudley was pastor. In 1800,
the church numbered one hundred and seventy. During the
revival period, four hundred and twenty-one were baptized. This
was the largest number baptized in any one church.

Great Crossing is in Scott county. In 1800, it numbered
one hundred and seven, Joseph Redding was the pastor. Four
hundred and seven were baptized.

In something like these proportions did the churches
increase in numbers throughout the State, except within the
bounds of Bracken Association, where a revival had prevailed
to a considerable extent in 1797. Happily our statistics for
1803 are nearly complete, so that we can approximate very

TJie Great Revival of 1800. 541

:losely the numerical gain to the churcnes during the three years
n which the revival prevailed.

At the beginning of the revival, in 1800, as seen in Chap-
:er XXIVj there were six associations, besides that part of Mero
District Association which lay in Kentucky, and several unasso-
:iated churches. Our table represented 7 associations, 106
:hurches, and 5. 119 members. In 1803, there were 10 associ-
itions, 219 churches, and 15,495 members. This was a clear
yain of 3 associations, 11 1 churches, and 10,380 members, or a
ittle more than trebling the number of Baptists in the State in
;hree years. The following table will exhibit, at a glance, the
lumerical status of the Baptists of Kentucky in 1803 :

Associations.

Number of Ciiurclies.

Numbei- of Me

Elkhorn,

40

4,404

Salem,

18

890

Tates Creek,

23

1,905

Bracken

16

77^

Green River,

30

1,763

North District,

24

1,745

South District,

24

1,468

North Bend,

9

429

Long Run,

25

1,715

Cumberland,

10

400

Total, 10 219 15.495

The last named association occupied the ground formerly
Dccupied by Mero District Association, which had now been
dissolved. Part of its churches were in Tennessee, but the ten
whose aggregate number is estimated at 400, were all in Ken-
tucky. The number of members in Salem Association is taken
from Benedict's History of the Baptists. All the other figures
are taken from the official records of associations. Three or
four small churches, belonging to Green River Association were
in Tennessee, and one small church, belonging to Long Run,
was in Indiana ; but it is probable that the aggregate member-
ship of these was more than balanced by that of the unassociated
churches in Kentucky.

The effects of the revival, aside from the numbers it added
to the churches, were exceedingly salutary. Before the revi-
val, the morals of the people, under the predominating influence

542 History of Kentucky Baptists.

of infidelity, were extremely bad, especially in the Green River
country. Rev. J. M. Peck, writing to the Christian Review in
1852, says : ' ' Infidelity received its death blow dining that period.
Not a few continued infidels and scoffers, but they were shorn
of their strength. So many of their number had been con-
verted, some of whom became efficient preachers of the gospel,
that infidelity could no longer boast. Multitudes of strong
minded men, proud in their habits of free-thinking, were con-
verted in so sudden and impressive a mode as to perplex and
confound their associates. In all the preachers who engaged in
this great work, however deficient in education, moderate in
natural talents, or illogical in argument, there was one trait of
character prominent in all their ministrations. They gave most
convincing proof of their earnestness and sincerity; that they
fully believed all they uttered.

' ' The preachers generally, made no effort at skillful argu-
mentation, and did not attempt to prove the Bible to be the
Word of God, or Christianity a divine verity ; but they preached
its most commonplace truths to the consciences of all classes.
Their intonations of voice, impressive gestures, impassioned
expostulations, and frequent weeping went direct to the feelings
and hearts of their hearers. We have heard men say, who went
to the meeting infidel scoffers, hardened in sin, and determined
to resist every serious impression, that in an instant, and before
they had been on the ground ten minutes, their consciences
were arrested and their minds filled with indescribable emotions ;
that they had not time to recollect the objections with which
their minds had been fortified against the truth of the Bible.
Others could not tell of any process of reasoning in their own
minds by which they came to a knowledge of the truth. They
would speak of being overwhelmed and borne down- with a
consciousness of the reality and power of eternal things. An
instantaneous and deep conviction of their exceeding sinfulness
and guilt, and their just condemnation by the divine law, would
be the description given by others. Equally sudden and irre-
pressible would be their views of God's pardoning mercy, through
Christ Jesus, in removing all guilt, and filling their minds with
indescribable joy and rapture. We have conversed with some
persons of a reflecting and meditative turn, in a great degree
devoid of emotion, who described their conversion from unbe-

The Gfeat Revival of 1800. 543

lief and sin as more gradual and attended with more thought ;
who appeared to have proceeded, step by step, from one refuge
to another, without hope and consolation, until, in the hour of
despair, they were led to trust in Christ, and after much doubt
and hesitation, were enabled to lay hold of the promises."*

The period was a turning point in the morals of the people.
With the increase of infidelity, public morals had depreciated
till they had reached a depth of degradation that was horrifying
to contemplate. But, the cause being removed, the effects
ceased, and the whole land seemed regenerated. From that
period to the present, the morals of the people of Kentucky
would compare favorably with those of any part of the country.

The effect of the revival, on Christians, was permanently
good. It imbued them more deeply with the spirit of the
Master, and gave them clearer views of the spirituality of re-
ligion. It turned their minds away from metaphysical abstrac-
tions about dogmas, and inspired a greater earnestness for
spreading the gospel of salvation. They became more interest-
ed in sinners' being "born again," than in determining the
comparative orthodoxy of Calvin and Arminius ; and were more
desirous to promote love and harmony among brethren, than to
discover indistinguishable shades of heterodoxy in each other's
creeds. The mere forms, of religious morals, ceremonies, and
learning catechisms, gave way to a firm belief in the necessity of
experimental religion.

The revival had an especially happy effect on the Baptists,
indisposing them to make more efforts to heal some unhappy
divisions that existed among them, and in enlarging the spirit
of missions. Hitherto their missionary operations had been
confined to sending their ministers to look after their destitute
brethren in Kentucky, and in the adjacent borders of Tennessee,
Indiana, and Ohio. But, in 1801, at the meeting of Elkhorn
Association, which comprised one-third of the Baptists in the
State, and probably more than two-thirds of their wealth and
influence, a request came up from South Elkhorn church, "to
send missionaries to the Indian nations."

The Association took this subject under consideration, and
"agreed to appoint a committee of five members to hear and

*Chris. Rev. vol. xvii, p. 506-513.

544 History of Kentucky Baptists.

determine on the call of any of our ministers, and, if satisfiec^
therewith, to give them credentials for that purpose ; to set
subscriptions on foot, to receive collections for the use of said
mission ; and it is recommended to the churches to encourage
subscriptions for said purpose, and have the money lodged
with the deacons, to be applied for that purpose, whenever
called for by the committee. The following brethren are ap-
pointed : David Barrow, Ambrose Dudley, John Price, Au-
gustine Eastin, and George Smith." Any three of these breth-
ren were authorized to act in the absence of the others. Un-
fortunately we have no record of the results of this transaction,
except that John Young was approved by the committee, and
sent as a missionary to the Indians. Bnt we have no knowledge
of the length of time he spent among the Red men, or the re-
sults of his labors. After his return from this mission, he set-
tled on Little Sandy River, and was instrumental in building up
the first churches in Greenup county.

At the same session of Elkhorn Association, full corres-
pondence was established between that body and Tates Creek
Association. The latter fraternity had been formed, as noted
before, of four churches which split off from the Separate Bap-
tists, in 1792, and, in imitation of the Virginia brethren, had
taken the name of United Baptists. Several attempts had been
made to form a union between the two bodies, to no avail. But
now, under the influence of a happy revival, the difficulties all
disappeared, and a lasting union was consummated.

At the same meeting of the Association, measures were
adopted for the support of John Gano, John Sutton and David
Thompson, aged ministers, who had worn themselves out in the
Master's service, and were now in indigent circumstances. The
contributions of the churches for this purpose, w^ere to be dis-
tributed among the venerable fathers, as an expression of the
love and care felt for them in their old age. This was a true in-
dication that the revival was of God. " By their fruits shall ye
know them."

A still more important measure was adopted by Elkhorn
Association, at the meeting in August, 1801. From the first
settlement of the country, the Baptists in Kentucky had been
divided. The two parties were known as Regular and Separate
Baptists, though the former were much the more numerous.

Baptist Union. 545

The Regular Baptists formed Elkhorn Association, north of the
Kentucky, and Salem Association, south of Salt river, in i/SS,
and, between that and the time of which we write, Bracken As-
sociation, north of Licking river, and Green river Associa-
tion, on the stream from which it takes its name. The Separate
Baptists formed South Kentucky Association, on the south side
of Kentucky river, in 1787.* The Separate Baptists consti-
tuted their churches on " the Bible alone," and refused to adopt
any other creed, or confession of faith. They were, therefore,
confused, and differed much among themselves in doctrinal sen-
timents. The Regular Baptists adopted the Philadelphia Con-
fession of Faith, with certain specified exceptions, and were more
uniform in doctrine. Several attempts were made to unite the
two parties, but hitherto they had all failed. But now, under
the powerful influence of the Holy Spirit, a final effort was put
forth.

Elkhorn appointed David Barrow, Ambrose Dudley, John
Price, William Payne and Joseph Redding, to visit South Ken-
tucky Association, and, it it should seem advisable, to join with
that body in calling a convention, for the purpose of effecting a
union. The latter Association appointed Robert Elkin, Daniel
Ramey, Thomas J. Chilton, Samuel Johnson and Moses Bled-
soe, to confer with the brethren from Elkhorn Association, in
regard to a union between the two bodies. After considerable
discussion, the joint committee agreed on such terms as it was
hoped would be satisfactory to the churches of both Associa-
tions. The terms were ratified by South Kentucky Association,
and a convention was called, to be composed of two members
of each church in both Associations. The convention met at
Howards Creek (Old Providence Meeting-house), in Clark
county, on the second Saturday in October, 1801. The terms
of union were unanimously approved by the convention, and
were recommended to the churches for their adoption. It ap-
pears to have met with no opposition, from any quarter. The
agreement was entered into only between Elkhorn and South
Kentucky Associations. But, under the style of "The Terms
OF General Union," it was speedily accepted by all the Bap-

••■Benedict,and others who have followed him, states that this Association
was constituted in 1785. But, as I have its Book of records before me, there
can be no mistake as to the true date of its organization.

546 History of Kentucky Baptists.

tists in the State. The following is a literal copy of the instru-
ment :

TERMS OF UNION BETWEEN THE ELKHORN AND SOUTH KENTUCKY,
OR SEPARATE ASSOCIATIONS.

We, the committees of Elkhorn and South Kentucky-
Associations, do agree to unite on the following plan :

1st. That the Scriptures of the Old and New Testament
are the infallible word of God, and the only rule of faith and
practice.

2d. That there is one only true God, and in the Godhead
or divine essence, there are Father, Son and Holy Ghost.

3d. That by nature we are fallen and depraved creatures.

4th. That salvation, regeneration, sanctification and justi-
fication are by the life, death, resurrection and ascension of
Jesus Christ.

5th. That the saints will finally persevere through grace
to glory.

6th. That believers' baptism by immersion is necessary to
receiving the Lord's supper.

7th. That the salvation of the righteous and punishment
of the wicked will be eternal.

8th. That it is our duty to be tender and affectionate to
each other, and study the happiness of the children of God in
general ; to be engaged singly to promote the honor of God. J

9th. And that the preaching Christ tasted death for every '
man, shall be no bar to comm.union.

• loth. And that each may keep up their associational and
church government as to them may seem best.

I ith. That a free correspondence and communion be kept
up between the churches thus united.

Unanimously agreed to by the joint committee :

Ambrose Dudley, Robert Elkin,

John Price, . Thos. J. Chilton,

Joseph Redding, Daniel Ramey,

David Barrow, Moses Bledsoe,

Samuel Johnson.

Now ensued the golden age of the Kentucky Baptists.
their divisions had been healed. Universal harmony prevailed

Socinianism. 547

among them, and they were in the midst of the most powerful
and extensive revival ot religion that had ever been witnessed
by them or their fathers. On account of its extensive territory,
South Kentucky Association had, in 1801, divided into two
nearly equal fraternities, which took the names of North Dis-
trict and South District. By this means, the name ' ' South
Kentucky Association " was buried. The distinguishing appel-
latives, "Regular " and " Separate" were dropped, and all the
Baptists in Kentucky took the name United Baptists.

In 1802 and in 1803, all the churches and associations in the
State were in full correspondence. But during the latter year,
it was made manifest that "the leaven of malice and wicked-
ness" had been working secretly in two of the associations.
James Garrard, who had been an active and popular politician
in Virginia, was one of the early settlers in Kentucky. Here
he was ordained to the ministry and became a prominent
preacher in Elkhorn Association. In 1796, and again in 1800,
he was elected governor. Harry Toulmin, an Englishman and
a Socinian preacher, was Secretary of State during the eight
years of Garrard's administration. Garrard adopted his religious
sentiments, and was speedily followed by Augustine Eastin,
pastor of Cooper's Run church, in Bourbon county, of which
Garrard was a member. Eastin was a preacher of some talent,
but "was never any credit to the cause of truth." He was
vain, and aspired to imitate distinguished men. He became a
zealot for Governor Garrard's religious tenets, and wrote a
pamphlet to prove that Jesus Christ was inferior to the Father.
Besides Coopers Run, Eastin was pastor of three other small
churches, all of which became infected by his heresy. In April,
1803, Elkhorn Association held "an occasional meeting" at
Great Crossing, to consider how to wrestle with this spiritual
wickedness in high places. A committee, consisting of David
Barrow, John Price, Ambrose Dudley, Joseph Redding and
Carter Tarrant, was appointed to visit Cooper's Run, Flat Lick,
Indian Creek and Union churches — all under the pastoral care
of Eastin — to convince them of error on the subject of the Trin-
ity. Coopers Run could not be reclaimed, and was dropped
from the association at its annual meeting in August. Those
members in the other churches, who could not be reclaimed,
were promptly excluded by their respective churches. The

548 History of Kentucky Baptists.

association appended to its minutes a pointed circular on the
subject, and David Barrow soon afterwards published an able
pamphlet on the doctrine of the Trinity. Thus was the Soci-
nian or Arian affair promptly nipped in the bud, and speedily
perished, with the loss, to the Baptists, of a governor, a preacher,
a church, and a few private members. The gale soon blew over,
and little other harm was done.

The trouble within the bounds of South District Association
proved more serious. Its origin was with William Bledsoe and
John Bailey, both preachers of superior talents. Bailey appears
to have been a conscientious man, and his morals were unim-
peachable to the end of his life. Bledsoe, it is feared, was
unscrupulous. It will be remembered that he was the preacher
who brought an &^^ to Gilbert's Creek meeting house during a
revival in 1792, and read from it: "The day of God's awful
judgment is at hand. " About a year after this, Bledsoe became
a universalist, then a deist, and finally died a reckless horse racer.
Bailey became a universalist also, or, as it was termed, a Hell-
Redemptionist or Restorationist about the same time.

In 1 79 1, South Kentucky Association, by what the Regular
Baptists would have regarded an unwarrantable usurpation of
power, excluded John Bailey from the ministry, and from
membership. Others were excluded for the same heresy. In
1 799, the Association advised the churches to restore these per-
sons to their former standing, tvitJiout inqiuring iiito tJicif private
sentiments, provided their morals were good. The advice was
repeated, in 1801. Acting upon this counsel, the church at
Rush Branch restored Mr. Bailey to his former standing as a
member and minister. South Kentucky Association, being di-
vided into two similar fraternities, and the terms of general un-
ion being adopted, the name. Separate Baptists, became ex-
tinct. Mr. Bailey and his church were included in that divi-
sion of the old fraternity, which had taken the name of South i
District. The old Association, though frequently applied to,
had refused to admit Tates Creek Association to correspond-
ence.

South District Association held its first meeting at Sal|
River church, in 1802. With the other associations, Tateg
Creek made application for correspondence. Two of thej
churches had petitioned the Association to admit the correj

Increase of Churches. ^49

spondence. A heated debate ensued, and the correspondence
was admitted by a vote of 27 to 26. It was manifest that a
strong party was opposed to admitting Tates Creek into the
general union. It was soon manifested, that the same party,
led by Thomas J. Chilton, were the adherents of John Bailey.
It was alleged that the correspondence had been admitted by
the casting of three illegal votes. However, the minority sub-
mitted for the present, determining to rally all their forces the
next year. In 1803, the association met at McCormacks meet-
ing-house in Lincoln county. When the corresponding letter
from Tates Creek Association was presented, objections were
made to its reception. The sulDJect was postponed till Mon-
day, when it came up, in order, and after an excited debate,
the letter was rejected. Jeremiah Vardeman and John Rice
withdrew from the house, followed by a minority of the mem-
bers, and organized for business, as an association. After
their withdrawal, the corresponding members from Elkhorn ob-
jected to John Bailey's having a seat in the body. A vote was
taken on the objection, and Mr. Bailey was sustained, by a
large majority.

The two parties continued, and closed up their business in
regular order, each claiming the name and prerogatives of South
District Association. The next year, all the associations in
the State admitted the Vardeman party to correspondence,
while, with equal unanimity, they rejected the correspondence
of the Chilton party. Thus endorsed, the former has contin-
ued in good standing with the denomination, to the present
time. The latter met, two years, under the name of South Dis-.
trict Association of Separate Baptists; but, despairing of recog-
nition, in 1806, they assumed the name of South Kentucky
Association of Separate Baptists. Under this name, they have
continued to the present time.

The great increase in the number of churches, during the
revival, made it necessary to increase the number of associa-
tions. Long Run was formed, in 1803, from Salem. North
Bend was torrhed, the same year, from Elkhorn. In 1804,
Stocktons Valley and Russells Creek were set off from Green
River. It has already been noticed that North District and
South District Associations originated from a division of Old
South Kentucky, and held their first sessions, in 1802, and

550 History of Kentucky Baptists.

that the present South Kentucky Association of Separate Bap-
tists, originated from a revolution in South District, the follow-
ing year. A small Association, called Union, was formed in
the Southwestern portion of the State, in 1806, which, how-
ever, was soon afterwards dissolved. Cumberland River Asso-
ciation was formed from Tates Creek, in 1809.

In 1 8 10, Licking Association was formed of several churches,
and parts of churches, which broke off from Elkhorn Associa-
tion, on account of dissatisfaction M'ith the proceedings of that
body. The circumstances that led to this result, were most
unhappy, not only causing much bickering and heart-burning,
among the Baptists throughout the territory of Elkhorn Asso-
ciation, and far beyond its borders, but also retarding the prog-
ress of religion, and encouraging strife and infidelity.

The circumstances appear to have been about these : Not
far from the year 1805, Jacob Creath, Sen., and Thomas
Lewis, the former a member and the pastor, and the latter a
member of Town Fork church, near Lexington, made an ex-
change of two servant girls, Creath giving his note to Lewis for
the difference in the value of the slaves. Soon after the transac-
tion, the girl Creath had bartered for, died, and he refused to pay
the note given to Lewis. The matter was brought before the
church for adjustment. Creath was probably, at that time,
"the first orator in the Kentucky pulpit." Lewis was a man of
eminent respectability and considerable wealth. The decision
rendered by the church, according to the recollection of Elder
Thomas P. Dudley, was, that, "inasmuch as Brother L.ewis is
rich, and Brother Creath poor, the latter shall be excused from
paying the note." This appeared, to many, an outrage upon
justice'. Elijah Craig, an eminently useful minister in former
years, but now grown wealthy and much immersed in business,
published a very bitter pamphlet, titled, ''A Portrait of Jacob
CreatJiy In this publication, fourteen charges were specified
against Mr. Creath, some of them of a very grave, and others,
of a frivolous character. Town Fork church called a council,
from sixteen churches, to investigate these charges. Forty-
two delegates assembled, in July, 1807. After an investigation
of four days' continuance, the council unanimously acquitted Mr.
Creath of all the charges. This decision gave inuch dissatisfac-
tion to many of the churches, and a number of the most prom-

Licking Association. 551

inent ministers in Elkhorn Association. Much excitement pre-
vailed. Joseph Redding alleged three charges against Mr.
Creath. These were taken up by the church; one of them was
withdrawn by the prosecutor, and Mr. Creath was acquitted of
the other two. In 1808, the church at Bryants brought three
charges against Town Fork church, for disorder, before the As-
sociation, while in session at Silas. The Association acquitted
the church of all the charges. This dicision again caused disap-
pointment and bitter mortification. At the next meeting of the
Association, at South Elkhorn, in 1809, there were no mes-
sengers from the churches at Bryants, Boones Creek, East
Hickman, Elk Lick, Ravens Creek, Mountain Island, Silas,
Rock Bridge, Mill Creek and Flat Creek. This showed that a
large and influential minority of the Association was grievously
offended. The following extract from the minutes of the pro-
ceedings of Bryants church, in February, 18 10, exhibits still
more forcibly the bitterness felt by the mal-contents : "Re-
ceived a letter signed by a number of our brethren who have
thought it Avould be most for the glory of God, and for the
peace and happiness of society, under our present distress, to
call a meeting on the first Tuesday in March, to meet at the
Forks of Elkhorn, in order to dissolve Elkhorn Association,
jvhich was agreed to. And brethren Ambrose Dudley and
Leonard Young are chosen to attend the said meeting, and let
the brethren know that we chose to meet at what they call the
New Elkhorn Association, at Bryants."

The meaning of this remarkable proceeding 13 : That a
minority of Elkhorn Association proposed to meet and dissoWe
that body, without consulting the majority, and then meet
again, and reconstitute it, according to their own plans. The
nearest that they could come to finding a precedent for this ab-
surd proceeding was in the case of Mero District Association in
Middle Tennessee. This body, at its regular meeting, in 1803,
was dissolved by an overwhelming majority, and reconstituted
under the name of Cumberland Association, leaving out Joseph
Dorris and the churches of which he was pastor. But in the
case under consideration, a minority convened by a circular let-
ter, proposed to dissolve Elkhorn Association, and to reconsti-
tute it, at another "called meeting," under the same style, ap-
parently for no other purpose than that of leaving out Jacob

552 Histofy of Kentucky Baptists.

Creath and those who failed to adjudge him guilty of the mis-
demeanors laid to his charge.

The circular letter, signed by seven ministers, invited the
churches to meet, by messengers, at Bryants, on the second
Saturday in August, 1810, the same day that the real Elkhorn
Association was to meet at Clear Creek in Woodford county,
"saying that if only a few from a churcn met them, they (the
ministers who had signed the circular) would consider them the
Elkhorn Association."* The old Association and the factious
minority met at the same time, and both organized under the
style of Elkhorn Association. The majority sent overtures to
the minority, pleading for reunion and forgetfulness of all the
unpleasant strifes of the past. The minority replied curtly:
" You are in possession of our difficulties, until they are re-
moved, we remain a distressed and grieved people." They, how-
ever, agreed to take the name of Licking Association. They
also expressed their conviction that it was best for the two bodies
to remain separate. Thus was all hope of a reunion cut off
for the present, f

"These measures were peculiarly distressing to the friends
of Zion throughout an extensive circle. The ministers who
promoted them were John Price, Ambrose Dudley, Joseph
Redding, Lewis Corbin, Absalom Bainbridge, and some others
whose influence was not so great. These ministers were among
the oldest and most respectable of the State. They had long
borne the burthen and heat of the day, and their names were
everywhere mentioned with respect. Considering their age
and experience, none could suppose they would contend for
trifles, and yet it was difficult for any to discover sufficient rea-
son f6r their dividing measures. The most active among them
was John Price, a man of unpleasant temper, of great asperity
of manners, and whose zeal on all occasions, has partaken too
much of the nature of party spirit. Mr. Creath, against whom
their united efforts were directed, is in the meridian of life, of
popular talents, but not the most amiable in his manners, nor

•■■Records of the [Missionary] church at Bryants.

tFor full particulars of this most distressing affair, the reader is re-
ferred to Dr. Fishback's Defence of Elkhorn Association. Minutes of Elk-
horn and Licking Associations, and Benedicts History of the Baptists,
vol. 2.

Revival of Infidelity. 553

concilitating- in his address. He evidently, in many cases, dis-
played to much of the air of triumph towards his aggrieved
brethren."*

It can hardly be a matter of astonishment that a spiritual
dearth soon afflicted the land. The Presbyterians were in a quar-
rel, from the beginning of the revival, as to the manner of con-
ducting public worship, then were rent in twain by the Newlight
and Shaker schism, and were now in a bitter strife with the Cum-
berland Presbyterian schism. The Methodists were wild with
overwrought zeal, untempered with knowledge, which disgusted
the more intelligent and influential classes of society. And
with less excuse and a more trivial pretext, the Baptists of the
oldest and largest association in the State were in a bitter, per-
sistent quarrel over their personal differences. True, this latter
reproach on a holy and peaceful religion was local, and directly
effected only one association out of fifteen. But this was in the
center of the State, among the oldest settlements, and where
society, in the new country, was most advanced.

Infidelity, which had been so much confounded during the
great revival as to be almost silenced, for the time, began to
vaunt itself again. Infidel clubs were formed in most of the
villages in Northern Kentucky. Infidelity became fashionable,
and such men as aspired to be regarded literary, not only among
the lawyers, doctors and office holders, but also among the more
aspiring class of mechanics, merchants and shop keepers, united
with these clubs. The late Rev. William Vaughan, D. D.,
then a tailor, was a member of an infidel club in 1809, at Win-
chester, where he was converted to Christianity the following
year. Religious interest was at a lower ebb than in the dark
period that preceded the great revival. In 1808, in Elkhorn
Association, only nine persons were baptized, and, in eight
associations, the statistics of which are before us, only twenty-
two were baptized during the year. This was the gloomiest
year of the present century among the Baptists of Kentucky.
The next year was but little better. But towards the close of
|i8io, some light showers began to relieve the thirsty land, and

*For full particulars of this most distressing affair, the reader is referred
to Dr. Fishback's defense of Elkhorn Association, Minutes of Elkhorn and
Licking Associations, and Benedict's History of the Baptists, vol. 2. tHis.
Bap., vol. 2, p. 234.
36

554 History of Kentucky Baptists.

more fruitful seasons followed, to which more attention will be
given in another place.

The Baptists, though, without a known exception in that
period, missionary in sentiment, did little to send the gospel
abroad during the decade following the beginning of the great
revival. They did something in preaching the tidings of salva-
tion to the Indians, as before shown. But as the revival spirit
subsided, they seem to have lost sight of this work for the time.
Many of their ministers were very active in preaching the gos-
pel in new settlements in their own and the surrounding terri-
tory, as they filled up with people from the older States, and
thereby laid a good foundation for future prosperity, Many
small churches were gathered on the frontiers, which afterwards
became strong and efficient bodies, and aided in peopling the
great West with swarms of Baptists. And, withal, it is proba-
ble that the Baptists in Kentucky were doing as much for the
spread of the gospel, in 1810, in proportion to their resources,
as they are at the present time. We shall see what progress
they made in increasing their numbers, up to the last named
date, in due time. But as we have the means of ascertaining
the strength of the other leading denominations of christians at
that period, we will now devote a chapter to giving a brief out-
line of their early history in Kentucky.

CHAPTER XXX.

EARLY HISTORY OF OTHER SECTS THAN BAPTISTS STATISTICS.

"The Baptists were the pioneers in Kentucky," but the
Presbyterians followed hard after them. Indeed, it is by no
means certain that there were not Presbyterians in the new
country, as early as there were Baptists. It is certain that
William Hickman met his old friend, "Mr. Morton, a good
pious Presbyterian," at Harrodsburg, in the spring of 1776.*
But there was no preacher of that denomination in the country
at so early a day. Having previously visited Kentucky, David
Rice, in answer to a call, signed by 300 men, moved to the
country, in 1783. That as many as three hundred men should
sign a call for a Presbyterian minister to preach to them, proves
that sect to have been numerous among the settlers. Mr. Rice
soon gathered three congregations, to which he ministered.
The next year, Adam Rankin, settled in Lexington, and gath-
ered a congregation of which he became the pastor. In July,
1785, twelve congregations were represented in a conference, held
at Cane Run. Two preachers and two probationers were pres-
ent. The probationers, James Crawford and Terah Templin,
were ordained the same year. In 1786, according to Dr. Da-
vidson:f "The Presbyterians and Baptists had an equal num-
ber of congregations, viz., sixteen of each denomination. But
the latter had greatly the advantage as regards preachers, boast-
ng no fewer than thirty, while the Presbyterians could count
)nly seven. These two were, for some years, the only prom-
nent sects in the country." This advantage the Baptists pos-
essed in the superior number of their preachers, was, doubt-
2ss from the fact that the Presbyterians would allow none of

*Hickman's Narrative p. 8.
tHis. Pres., ch. pp. 84, 85.

[555]

556 History of KenUicky Baptists.

their members to preach without a classical education, while the
Baptists permitted all to preach whom they deemed " called of
God," though they understood not the simplest rules of English
grammar. Had the Presbytertans adopted the same polity, it
is not unlikely that they would have had equal, if not superior
advantages, in this respect. They were wanting in these ad-
vantages, simply because they were governed by a polity that
would not allow of their use. This was amply proved by the
action of the Cumberland Presbytery. When, by the advice
of " Father Rice," this Presbytery inducted into the ministry
pious men, who appeared to possess useful gifts, they soon
had preachers enough, not only to supply their congregations,
but also to send out many missionaries.

But if the Baptists had the advantage of the Presbyterians in
one respect, the latter had decided advantages of them in sev-
eral very important features. The Baptists had not one classic-
ally educated minister in their whole rank in Kentucky. The
aged David Thomas and John Gano had some advantage of ac-
ademical instruction, but neither of them had ever matric-
ulated at a college. All the others were illiterate men, and
most of them were ignorant of the first principles of English
grammar. On the other hand, all the Presbyterian preachers
were classically educated, and trained in the schools of the-
ology.

Humphrey Marshall, the author of the first history of
Kentucky, delineates the advantages of the Presbyterians over
those of the Baptists, after the following manner :

" The Presbyterians and Baptists composed a large pro-
portion of the population. The first having ample claims to
literature, the latter but little, either in possession, or expect-
ancy, deeming learning unnecessary in expounding the Script-
ures. The Presbyterians, in common with the Roman Cath-
olics and Episcopalians, admit infants into their church.

" The Baptists, on the contrary, differ essentially, [from
them] on these subjects. Their members must be of discreet
years. Their own children are admitted into their church
only upon condition of their making certain declarations of ex-
perienced religion, and of giving assurance of divine acceptance,
which but few educated people can, or will do. The result is,
that when a Baptist has educated his son for the higher occu-

Presbyterians. 557

pations in life, there are three chances to one, against his be-
coming a member of his father's church. There are yet more
chances against any other well educated man's becoming a
member of the Baptist church in Kentucky. While the Pres-
byterians receive children into their congregation, raise them
up members, and educate them in their own faith and practice;
for which reason they ever after remain in the same church.
The consequences are not more obvious than important. Pres-
byterians are found qualified for every department, civil, eccle-
siastic, military, and forensic. They have, therefore, divines,
lawyers, doctors, politicians, judges, governors, and legislators.
Thus the [Presbyterian] society improves, ornaments and dig-
nifies its members, who in their turn, reflect the honors and
advantages of office on their society, promoting thus the tem-
poral emolument of each, and of all. And thus also, ' they
gain strength in high places, and make unto themselves friends
of the mammon of this world.' "*

That the Presbyterians possessed the educational advan-
tages over the Baptists that Mr. Marshall claims for them, at
the period of which we write, is doubtless exaggerated, accord-
ing to the uniform habit of that author, but that they pos-
sessed considerable advantages, cannot reasonably be doubted.
Whether or not, they used these advantages for the purposes
Mr. Marshall attributed to them, may be left for their own de-
cision. If they did, "verily they received their reward;" if
not, their eulogist did them a great injustice, as followers of
the meek and lowly Jesus. But the chief advantage they en-
joyed over all other sects, in the early history of the country,
was State patronage, in the affairs of the higher education of
I the period. Transylvania Academy, endowed by the State
with 20,000 acres of land and one-sixth of the surveyor's fees,
was opened in the house of Rev. David Rice, in February,
1785. In 1788, it was removed to Lexington, and placed un-
der the control of the Presbyterians, or rather, it remained
under their control. In June, 1794,- they were succeeded in
its management, and Harry Toulmin, a Unitarian was placed
at its head. The Presbyterians then opened what they called
Kentucky Academy, which the Legislature endowed with 6,000

His. of Ky., V. i, pp. 444 et. seq. condensed.

558 History of Kentucky Baptists.

acres of land. In 1798, Transylvania Academy and Kentucky
Academy were united under the style of Transylvania Univers-
ity, and placed [^under control of a Board of Directors, a ma-
jority of whom should be Presbyterians. The faculty consisted
of three professors, all of whom were Presbyterian ministers.
A law and medical department were soon afterwards added,
and Transylvania University became the educational center of
the State, and the only school of high grade in the common-
wealth.

Thus enlarged and amply endowed by the State, the Pres-
byterians controlled it, till 181 8, when through their neglect.
Rev. Horace Holly, L. L. D. an Episcopalian was elected
president of the Institution, and they lost control of it. But they
had now controlled it about thirty years, during all of which
time, it had had no rival in the State. The country had become
thickly settled, wealth had accumulated, and they were able to
build a college of their own; which they did soon afterward. Their
new institution was dedicated at Danville, under the title of Cen-
ter College.

To have under their control the education of all the young
men, who had sufficient aspiration to seek a collegiate training,
or, whose parents were sufficiently wealthy and liberal minded
to seek a higher education for their sons, during the; formation
of the social and religious fabric of the country, was certainly
no small advantage. From a human standpoint, Mr. Marshall
seems to have been warranted in making the prediction that the
Presbyterians would prosper abundantly, while the Baptists
would diminish, and fall into contempt, if not utterly perish.

With an equal number of churches, with the Baptists, and
in the same field of operation, with an educated and trained
ministry, with at least an assumed social superiority, and with all
the higher grade educational interests of the State under their con-
trol, the contest for the religious leadership of the people between
the two sects, could hardly seem doubtful. To these advantages
must be added another of very considerable importance in the
contest. The Presbyterians were the pioneers of the Green
River country. James McGready was pastor of three congrega-
tions on Gasper river. Muddy river, and Red river, in 1796, and
before the Baptists had an organization in the whole western end
of the State. Here, in Mr. McGready's congregations, the great

Presbyterian Ministers. 559

revival of 1800, began, and its operations, so far as human agency-
was concerned, were conducted by Presbyterian ministers.

With all these apparent advantages, the Presbyterians failed
to make any considerable progress from 1786, at which time
the number of their churches was equal to that of the Baptist

churches, to 18 10, a period of twenty-four years

Some of the reasons of this failure are sufficiently apparent to
the philosopher as well as the theologian.

In the first place, their preachers were unsuited to the field
in which they were called to labor. They had long been under
training in schools of learning, which too often emaciates the
bodily powers, and renders men incapable of enduring the labor
and hardship, necessary to success in preaching the gospel in
the backwoods. They had formed habits of delicate living, cul-
tivated nice precision in speaking, acquainted themselves with
books rather than men, and adapted their manners to the culti-
vated few, rather than to the illiterate masses. They were every
way out of harmony with the rough, sturdy men they would
have led in the way of salvation. Their manner of living re-
quired more money than the poor frontier people were willing
to give them for their ministerial services. This led to crimina-
tion and recrimination between them and their congregations,
and, in a great measure, destroyed their influence with the peo-
ple. The following circumstance will illustrate their troubles,
originating in their demanding a fixed salary for their services.

David Rice, pastor of the Presbyterian church at Danville,
on one occasion "refused to administer the sacrament, " because
the congregation had failed to pay his salary. The following
pasquinade written by Tom Johnson, of Danville, and after-
ward published in a small volume of his poems, entitled "the
Kentucky Miscellany," reflects the popular sentiment on that
subject, in 1796:

"ON PARSON R E,

WHO REFUSED TO PERFORM DIVINE SERVICE TILL HIS ARREARS "WERE PAID.

Ye fools! I told you once or twice,
You'd hear no more of canting R-
He cannot settle his affairs.

560 History of Kentucky Baptists,

Nor pay attention unto praj^ers,
Unless you pay up your arrears.
0, he would, in pulpit storm,
And fill all hell with dire alarm!
Vengeance pronounce against each vice,
And, more then all, cursed avarice.
Preached money was the root of ill,
Consign'd each rich man unto hell ;
But since he finds you will not pay,
Both rich and poor may go that way.
'Tis no more than I expected —
The meeting house is now neglected :
All trades are subject to this chance,
No longer pipe, no longer dance."*

These lines do not two strongly express the popular con-
tempt for a man who was suppossed to preach for money. It
was regarded scarcely less blasphemous than Simon's proposal
to purchase the gift of God with money, and no less sacrilegious
than Ananias and Sapphira lying to the Holy Ghost. Among
the Baptists, especially, who still remembered the collectors of
church rates, under Episcopal domination, in Virginia, sala-
ried preachers were denominated "hirelings," and denounced
with withering scorn from the pulpit. This was the honest sen-
timent of ministers who had lain weary months in Virginia pris-
ons for preaching the gospel to the poor, without charge, and
to gratify the jealousy and malice of a hireling clergy, and it met
a ready response in the popular heart. Presbyterian mininters
failed to appreciate the necessity of adapting themselves to the
condition of the western people, or were wanting in the spirit
of self-sacrifice that such adaptation required.

The manner and the matter of their preaching were equally
repugnant to the habits of practical thought and energetic ac-
tion of the western people. They read their sermons, too fre-
quently, in a dull monotonous style, of tame composition, and
treating on the impracticable abstractions of the schools. "These
were not the men to win upon the affections, and gain the con-
fidence of the hardy first settlers of the West."

The doctrines of the Presbyterian church did not commend
themselves to the western people. From its theory of eternal
decrees, they deduced the doctrines of necessity and infant dam-

*^Davidson's His. Pres. Ch. p. 69.

Presbyterian Policy. 561

nation. Their form of government bestowed exclusive privil-
eges on a class, and the congregations could neither elect nor
dismiss a pastor, without the concurrence of a higher power.
But, most of all, were their ordinances objectionable. Infant
baptism was, to practical western minds, a meaningless rite, for
which the plain backwoodsman could find no authority in
his English Bible, and it seemed plain to him, that, immersion
was the only baptism taught in the sacred Book.

Another popular objection to Presbyterian ministrations,
was the stickling of their preachers for what they called order.
If a pious female involuntarily gave expression to her warmth
of feeling, in shouting, it was reprimanded as an imprudence
closely verging on crime. The twitching of the muscles, fall-
ing on the meeting-house floor, or the spontaneous exhortation
of a " happy " brother or sister, instead of being passed by in
silence, as a trifle unworty of notice, was made the text for a
grave homily on order. This trammelled the freedom, with
which sincere and warm-hearted people delighted to worship
God.

It may be simply queried as to whether Mr. Marshall's re-
presentation is true, that : While the Baptists seemed to view
these things with different sentiments, being either careless of
the honors, distinctions, emoluments of office, or waiting for
every good thing to come down from Heaven, the Presbyterians
seek to qualify themselves for lawyers, doctors, politicians, gov-
ernors, and judges, and legislators ; to improve, ornament, and
dignify their members — who in their turn reflect the honors and
advantages of office on their church — to promote the temporal
emolument of their members ; to gain strength in high places,
and make unto themselves friends of the mammon of this world ?*
Were the Presbyterians neglecting to look for every good
things to come down from Heaven ? Were they seeking to be-
come politicians, judges and governors ? to promote the tem-
poral emoluments of their members ? to gain strength in high
places, and make friends of the mammon of this world ? If
these were the motives that prompted the Christian (?) labors of
that highly respectable denomination, in Kentucky, at that per-
iod, ii is no marvel that a jealous God rent their society into

*Marshalls history of Kentucky, vol. i, p. 446.

562 History of Kentucky Baptists.

fragments, and scattered it upon the winds, by the same means
that he used in trebhng the membership of its more humble
and unpretending rival sects.

As before seen, there was but a meager fragment of the
Presbyterian church in Kentucky left, at the close of the Great
Revival of 1800. Years of church litigation ensued, and long
continued suspense sickened the hearts of its most courageous
men. Finally it cut offall the schismatics it could not reclaim.
In 1809, it numbered 35 ministers, and 1,348 members.

The Methodist Episcopal Church was the third religious
denomination that obtained a foot hold on the soil of Ken-
tucky. There were doubtless some Methodists among the very
early settlers, but we find no organization of that society, till
1783, the same year that the first Presbyterian congregations
were gathered, and in the same locality. During that year,
Francis Clark, a local preacher, accompanied by John Durham,
a class leader, and some others came from Virginia, and settled
about six miles from the present site of Danville. Here a class
was formed, and Mr. Durham was appointed its leader. About
the same period, Thomas Stephenson and his wife, both
Methodists, came from Maryland, and settled in Mason county.
A church was organized in their house, in 1786.

The Kentucky circuit, belonging to the Virginia confer-
ence, was formed in 1786. It comprised the whole state of
Kentucky. Two preachers were sent to occupy it. Their names
were Benjamin Ogden and James Haw. The next year they
reported a membership of 90 to the conference. 1787 was the
period of the second religious revival in Kentucky. During this
year, the number of Methodists increased from 90 to 480. Ken-
tucky circuit was divided into Lexington and Danville circuits,
and supplied, in 1788, by James Haw, Francis Poythress, elders,
and Thomas Williamson, Peter Massie and Benjamin Snelling
were put on the Lexington circuit, and Wilson Lee on that of
Danville.

In 1790, Bishop Asbury visited Kentucky, and an annual
conference was organized, which embraced six preachers. At
"the close of the year, 1,555 members were reported. From
this time the Methodist church gradually increased, till I800,
when it embraced five circuits and a membership of 1,742. It
had extended its field of operations all over the settled portions

Methodists. 563

of the State, and was well organized for work, when the Great
Revival began. The manner in which its ministers labored in
connection with the Presbyterians, has already been noted.
But they also labored in their own churches, and on one occa-
sion, at the mouth of Kentucky River, they engaged in a union
meeting with the Baptists.

An unrestrained zeal was the prominent feature in their
worship, at all times. To repress an impulse to shout, was, in
their estimation, to " quench the spirit," and to discourage any
extravagance in worship, was to "resist the Holy Ghost."
When the Great Revival was in progress, their zeal knew no
bounds. Almost at the very beginning of the revival, at one of
Mr. McGready's sacramental meetings, " the Methodist, John
McGee, overcome by his feelings, broke in upon the usual or-
derly customs of the Presbyterians and urged the excited con-
gregation to shout. "* They gave the fullest encouragement to
excitement, and to its most vehement expression. With Wes-
ley's Hymns, they mingled rude ditties, containing such expres-
sions as : "The Devil hates the Methodists ;

O halle — halleluia ;
Because they do keep so much fuss,

O glory halleluia. "
And " shout ! shout ! we are gaining ground

O halle — halleluia.
The Devil's kingdom shall come down ;

O glory halleluia !"f

Verses like these were varied to suit the occasions, or the
tastes of the singers. Singing was a very prominent feature in
their worship. Their songs were so selected and arranged that
the masses could join in the exercise, and it was performed very
heartily. All the "bodily exercises " accompanying the revi-
val were hailed with joy, as powerful manifestations of the divine
presence. The best meeting was the one in which there was
most shouting, falling, jerking, barking and laughing. These
exercises were courted and encouraged, and became more and
more prevalent among the Methodists to the close of the revi-

*Davidson's History Pres. Ch., p. 140.

tThe author remembers to have heard these and other similar ditties
sung often as " Methodist songs " in his early childhood.

564 History of Kentucky Baptists.

val. Their public (and not unfrequently their private) prayers
were uttered in the loudest tones the petitioners could com-
mand, and with an intonation peculiar to themselves, while loud
responses of Amen ! Glory to God ! and Halleluiah ! were heard
all over the congregation. Their appreciation of the utility of
prayer was expressed in one of their popular melodies; thus :

"The richest man I ever saw was one that begged the most,
His soul was filled with glory and with the Holy Ghost,
And a-begging I will go — will go — will go !
And a-begging I will go."*

No feature in Methodism was more popular with the multi-
tudes than its claim to a broad catholicity. Its adherents uni-
versally made this claim, both for themselves personally, and
for their religious system. The preachers would exhort the peo-
ple to "get religion, and then join any branch of the church they
pleased." " One church is just as good as another. " "We are
all aiming to get to the same place. " ' ' Join wherever you think
you can live happiest," and other similar expressions became
proverbs among the Methodists. The private members of the
church, with equal freedom, asserted that they "loved Baptists
and Presbyterians just as much as they did Methodists." At a
time when the revival had filled the hearts of the people with
that charity that " believeth all things," this claim to liberality
gave them great influence over the people. Their enthusiasm
was of so amiable a character that it won the hearts of many who
were opposed to its excesses. The Presbyterians suffered much
loss of popular favor by contrasting their stern demands for
order with the generous freedom which the Methodists allowed
to human excitement and inclination.

Meanwhile, the Methodists were, in reality, not less secta-
rian than any one of their rival denominations. The full meas-
ure of their zeal and energy was exerted in spreading their
peculiar tenets. They preached them from their pulpits, min-
gled them with their prayers, sung them in their songs, and made
them the subject of their private teaching. Every member of
their society was eager, and labored zealously to build up his
own sect. Their success during the revival was great. There
is no means at hand of determining the exact number added

*See foot-note on pp. 563.

Episcopal Chnrch. 565

during that period, but in 18 10, their records show that they
numbered, in Kentucl<y, i conference, 2 districts, 14 circuits,
25 preachers and 7,057 members. They were now, next to the
Baptists, the largest denomination in the State.

Two Roman Catholic families, those of Dr. Hart and
William Coomes, settled in Harrodsburg in 1775, where Dr.
Hart began at once to practice medicine, and Mrs. Coomes to
teach school. After a few years, these, with other Catholic
families, settled near Bardstown. In 1785, a large colony of
Catholics from Maryland, settled on Pottengers creek in Nelson
county. By 1787, there were about fifty Catholic families in
Kentucky. During this year, Mr. Whelan, an Irish priest, came
to the new country and ministered to the Catholics about three
years. Mr. Baden, who came out in 1793, was their next
priest. At this date, the number of Catholic families in the
State was estimated at 300. From that time we have no esti-
mate of their number till I846, when there was supposed to be
6,000 familes.

In 1 8 10, there was one Episcopal church in Kentucky. It
was organized in Lexington in 1794, and was under the pastoral
charge of James Moore, who was its first rector. The Neivlights
were hardly organized at this period, although they had been
severed from the Presbyterians seven years before. Their num-
ber can not be ascertained. The Ciunberland Presbyterian church
was organized during this year, and the number of its members
in Kentucky is unknown. There was no religious organization
in the State at that period, except those which have been
named.

We can approach very near the exact number of Baptists
in Kentucky, in 18 10. The statistics of Green River, South
District and Red River Associations, are taken from the minutes
of 18 1 2, and those of Cumberland River from its records of 181 1;
all the rest from the minutes of 18 10. Red River Association
lay partly in Tennessee, but we give statistics only of the churches
that were located in Kentucky. Union Association had been
organized and dissolved during this decade. The population of
the State, in I810, was 406,511. The Baptists had, in the
State, 286 churches, and 16,650 members. This makes, in
round numbers, one church to every 1,421 of the population,
and one Baptist to every 24 of the population.

566

Histoty of Kentucky Baptists.

The following table shows the name of each association in
the State, in i8io, with the date of its constitution, the number
of its churches and the number of members :

Date of Con.

Name of Asso. Churches.

Members,

1785

Elkhorn

20

1,800

1785

Salem

20

1,198

1793

Tates Creek

19

952

1799

Bracken

17

603

1800

Green River

33

2,499

1802

North District

28

1,461

1802

South District

15

1,153

1803

South Kentucky

20

744

1803

North Bend

12

504

1803

Long Run

37

2,851

1805

Stocktons Valley

16

416

1804

Russells Creek

12

353

1807

Red River

13

905

1809

Cumberland River

13

447

1810

Licking

II

764

Total,

15

2m

16,650

CHAPTER XXXI.

BAPTIST OPERATIONS FROM 181O TO 182O FOREIGN MISSIONS

STATISTICS.

The great revival may be said to have subsided, in 1803. A
spiritual dearth followed it, and continued seven years. Infidel-
ity revived, immorality correspondingly increased, and the
churches were greatly tried. But, however painful and,
much to be deplored are such seasons of barrenness, they are
not without beneficial results. The faithful are tried, and strength-
ened by the trial, and the churches are purged of their dross.

In 18 10, God was pleased again to visit his people with a
precious outpouring of his Spirit, The revival at this time did
not spread so rapidly, nor were so many converted as in 1 800-3.
Still it was a glorious work of divine grace. It began in Long
Run Association, where 956 were added to the churches, during
the year. It was about three years in spreading over the State.
In 181 1, 605 were added to the churches in Elkhorn, in 181 1- 1 3,
1078 were added to those of North District, and during the same
period, 622, to those of Russells Creek. Most of the churches
over the State received enlargement during the revival. Fre-
quent earthquakes occurred during the year 181 1, which gave
much alarm to the people, especially in the western part of
the State, where ^' the shakes,'' as they were called, were most
violent. This phenomenon, doubtless, added much to the se-
riousness of the people, and probably led many to repentance.
The next year. Congress declared w^ar with Great Britain, which
confirmed the superstitious in their belief that "the shakes" be-
tokened some great calamity.

In May, 181 2, the first number of the Kentucky Missionary
and Theological Magazine was printed at Frankfort, Ky. It
was edited by Stark Dupuy, a young Baptist preacher, well
known in later years as the editor of a popular song book titled

[567]

568 Jfistoty of Kentucky Baptists.

Dupuy's Ilyinns. The magazine contained thirty-six pages,
and war, issued tpiarterly, at fifty cents a year. it was devoted
principally to missionary and revival intelligence, and was edited
with fair ability. It was the Hrst Baptist jjeriodical known to
have been published in the west. At the close of the first vol-
ume, in March, 1813, its publication was suspended, in conse-
quence of the British war. In August of the same year, Silas
M. Noel commenced the publication of the Gospel Jlerald, at
the same place. After the issue of one, or, perhaps two vol-
umes, it was di.scontinucd for want of i)atronage.

About this period, the subject of foreign missions first be-
gan to be agitated among the Baptists of Kentucky. The cir-
cumstances that brought the subject immediately before them,
at this time, may be briefly stated.

In .September, 1810, a society composed of members of
several different religious denominations, and styled The
American I^oard of Commissioners for k'oreign Missions, was
formed in the State of Massachusetts. Under the auspices of
this board, Adoniram Judson, was sent as a missionary to In-
dia. He and his wife with other appointees, set sail, on the
1 8th of February, 1812, from Salem, Massachusetts, onboard
the shi[) Caravan. They arrived at Calcutta on the i8thof June
following. Luther Rice and other appointees of the same
board, sailed from Philadelphia on the ship Harmony, the day
following Mr. Judson's departure from Salem, and arrived at
Calcutta six weeks after Mr. Judson's arrival.

During their passage, Mr. Judson thought much of the cir-
cumstance, that he was going to Serampore, where all were
Baptists, and that he should, in all probability, have occasion to
defend infant sjjrinkling. To be prepared for this exigency, he
began to examine the foundation of pedobaptism. At an early
period of the examination, he suggested his difficulties to his
wife, and after a solemn and prayerful investigation, they both
became satisfied that the immersion of a believer in the name of
Christ is the only Christian baptism. They were both baptized,
in the Baptist chapel, in Calcutta. Mr. Rice, also, entered
into an examination of the subject, and in a few weeks after-
ward, he was also baptized.

Their situation was now embarrassing. Their connection
with the American Hoard was virtually dissolved, and it was

Foreign Missions. 569

doubtful Avhether the Baptists in America would organize a so-
ciety, and direct their attention to Foreign Missions. The
brethren at Serampore wrote letters to some of the most distin-
guished Baptists in this country, recommending to their atten-
tion the favorable opening for their enterprise in this great work.
This small missionary band were impressed with the conviction,
that it was the duty of Mr. Rice to return to the United States
and employ his efforts in awakening the Baptist churches to
the importance of the subject. In the meantime, providence
directed Mr. and Mrs. Judson to the Burman empire, as the
scene of their future labors. Mr. Rice, accordingly, returned
and, sustained by many brethren of enlarged benevolence and
influence, and particularly by the special providence that threw
this opportunity in their wa)', Avas highly successful in awak-
ening a missionary spirit, and originating a large number of
missionary societies in various parts of the country. -^^

Of messengers from these missionary societies and other Bap-
tist organizations, was formed in Philadelphia, in April, 1 8 14,
"the Baptist General Convention," since called "The General
Convention of the Baptist Denomination in the United States
for Foreign Missions." This convention appointed a Board of
Managers, known to the country as the Baptist Board of For-
eign Missions. Dr. William Staughton of Philadelphia, where
the Board was located, was elected Corresponding Secretary, and
Luther Rice acted as General Agent of the Board. Mr. Rice
had previously written letters to some of the ministers and as-
sociations, and when the Board printed, in 18 15, its first annual
report, several copies were sent to each association in Kentuc-
ky. Most of the associations entered cordially into correspond-
ence with the Board; some of them took up collections and for-
warded the money to the Board immediately — and of these
Russells Creek has the honor of being the first and most liberal
— some of them hesitated, and were confused on the subject,
while a few promptly rejected the correspondence.

Mr. Rice visited most of the Associations in Kentucky, in
18 1 5, and was very cordially received. Many of the Associa-
tions took up very liberal collections, for the object he repre-
sented, and, but for the alarm of a few preachers, who were

*Lj'mrs Memoirs of Dr. Staughton, pj). 174, 176.
37

570 History of Kentucky Baptists.

jealous of an imaginary encroachment on church independence,
or were startled at the idea of novelty, there is every appearance
that Kentucky Baptists would have been almost a unit, in favor
of Foreign Missions.

Previous to i8i6, there was not an Anti-mission Baptist in
Kentucky, so far as known. In every association, where a mis-
sionary enterprise was proposed, it met with universal favor. In
the early period of the first churches, planted on the soil of Ken-
tucky, missionaries were sent to the surrounding country. The
oldest church in what was then called West (now Middle) Ten-
nessee, was constituted by Am.brose Dudley and John Taylor.
These ministers, in 1791, traveled through a wilderness, on
horseback, nearly two hundred miles, where they were con-
stantly exposed to destruction by the Indians, to establish the
Redeemer's cause in this remote settlement. John Sutton and
James Sutton were afterward sent, in turn, by Elkhorn Asso-
ciation, to minister to this church, and the moderator was di-
rected to pay them ^^13, 12s, 8d, for this service. Buck Creek
church, in Shelby county, sent William McCoy and George
Waller to preach to the first church planted in Indiana, and Elk-
horn Association sent John Taylor and John Gano to minister
to the first church planted in Ohio. Tates Creek and South Ken-
tucky Associations sent ministers to Chaplain, Green River and
other points to supply destitution. Klkhorn, as before shown
sent John Young to preach to the Indians, and Long Run sent
Henson Hobbs to Missouri Territory. It is abundantly evi-
denced by church and associational records, that the Bap-
tists of Kentucky were imbued with the spirit of missions, from
the beginning Yet, even at this early period, there were germs
of evil at work, which ultimately grew into a bitter opposition to
missions and theological education.

The opposition to missions and an educated ministry,
which prevailed among a small faction of the Kentucky Bap-
tists, at a later periou, did not originate in covetousness ; " for
no people, from the earliest times," says Dr. J. M. Peck,
" were more generous and prompt to make contributions for
public purposes. There has been a profuseness — a kind of
prodigality in their gifts on public occasions.

"During the war of 18 12-15, intelligence reached Ken-
tucky, from the north-western frontiers, that the army was suf-

Foreign Missions. 571

fering for want of provisions and clothing. In a few days, both
sexes and all classes were gathering supplies ; pack-horses and
wagons, loaded with necessaries, were on the march through
the wilderness, and so abundant were the donations, that the
officers in command sent back expresses to stay the profusion.

' ' When the late Rev. Luther Rice first visited the churches
in Kentucky and Tennessee, and brought before them the sub-
ject of Foreign Missions, the contributions were larger than in
any other States. We have attended camp-meetings and asso-
ciations in this Valley, where members of the church and other
persons in the settlement would expend five hundred dollars in
providing for the accommodation and entertainment of all who
came from a distance. We must look for some other cause
than want of liberality in western people for the origin of their
prejudices. "*

There were two causes manifest, that led to opposition to
missions and an educated ministry. The first was the charac-
ter of preaching among the pioneers, the second was the suf-
ferings endured by their most prominent ministers, and others,
at the hands of the Episcopal hierarchy, in Virginia and the
Carolinas, before the Revolution. The one rendered missions
unnecessary and presumptuous; the other illustrated the evils of
system in religious operations, and of learning in the ministry.

Most of the ministers among the Regular Baptists in Ken-
tucky, at an early period, were what would now be called hy-
percalvinistic. They were men of vigorous intellects, but of
very limited education. They studied the English Bible very
closely, but without much aid from Biblical literature. Having
but a limited knowledge of the structure and use of language
in the English Scriptures, it is not remarkable that they should
have construed some figurative passages literally, and misinter-
preted others that were literal. In their theological system,
Christ died to redeem the elect, "gave himself for the
church." His sacrifice was a literal payment of a debt for his
people. Of course none but his people had any part in the
sacrifice. " Sinners were ' dead in trespasses and sins;' there-
fore, they could no more help themselves than a dead man ;
and as it is the office^wcrk of the Holy Spirit to quicken the

"'Christian Review, v. xvii, pp. 490, 491,

5/2 History of Kentucky Baptists.

dead, the mode of preaching the doctrine of regeneration as the
work of the Almighty Spirit, was in such a form, and by such
illustrations, as to leave the impression that the gospel was
preached, not to convert sinners, but to comfort God's people.
It was at a much later period that these crude speculations
exhibited their legitimate fruits in practical antinomianism.

"At a subsequent period, the hyper-Calvinistic doctrines
were made more prominent, and speculations were taught, un-.
til antinomianism in spirit, theory, and practice prevailed to a
ruinous extent among the churches in the Mississippi Valley,"*
Finally " eternal justification," the doctrine of the "two seeds"
and the "two-souls" doctrine, with other equally absurd spec-
ulations, were insisted on with earnest persistency, until schisms
were produced, and a number of small factions were severed
from the main body of the denomination. But it was before
these divisions, and while the subsequent schismatics were still
a factor in the Baptist denomination, that opposition to mis-
sions was first manifested.

With men, holding these speculations as articles of faith,
opposition to missions was natural, especially when they appre-
hended danger to their liberties from organized societies as me-
diums for carrying on missionary operations. If all God's peo-
ple were eternally justified, literally purchased, or have all
their obligations met by the sacrifice of Christ, Avhile there are
no provisions made for the salvation of others, and they are
quickened from the dead (in sin) by the Holy Spirit-regen-
erated before they can hear the gospel, the tidings of salvation
could, at most, do no more than merely comfort such as were
already .saved ; of course the gospel could be of no benefit to
those for whom no provisions were made, and who, being dead,
could not hear it. To attempt to lead men to salvation, there-
fore, would be not only useless, but sacrilegiously presumptu-
ous, in as much as it would be an attempt to \ subvert God's
designs.

On the other hand, these enthusiastic lovers of liberty, and
especially religious liberty, feared that the organization of mis-
sionary societies, which they supposed would control large
amounts of money, would lead to a religious establishment;

'Dr. Peck in Chistian Review.

Missions. 573

and their past experience, with that of their fathers handed
down to them through tradition, caused them to dread and
abhor this more than civil bondage.

Most of the early settlers of Kentucky were from Virginia
and the Carolinas. In these provinces the Episcopal church
was established by law. As the country was settled, it was laid
off into districts, called parishes, somewhat after the manner that
our counties are divided into common school districts, except
that the parishes were larger than our school districts. A meet-
ing-house was built in each parish, at the public expense. To
this, a tract of land containing at least two hundred acres, and
called a glebe, was attached, and a comfortable residence built
on it for the benefit of the preacher, who, in technical lan-
guage, was called the rector, but was popularly known as the
parson. The preachers were educated in England to the pro-
fession of the christian ministry, without regard to their having
made any profession of personal religion. They were appointed
in legal form as religious teachers in these parishes. Each was
allowed a salary of sixteen thousand pounds of tobacco a year.
This salary was to be paid by the people in his parish. None
but these parsons were allowed to preach in the country. Many
of them were not only wanting in piety, but were openly pro-
fligate in their lives. Dissenters from the established church,
who ventured to preach in any portion of the country, were
subject, not only to rude and violent persecution by mobs,
instigated by these profligate parsons, but were also subject to
legal fines and imprisonment. Many of the Baptists, who
afterwards settled in Kentucky, had been compelled to pay
taxes to support these "learned preachers, " and not a few of
their preachers had suffered violent persecution and endured
protracted irnprisonment "for preaching the gospel of the Son
of God contrary to law." Lewis Craig, Elijah Craig, John
Shackleford, Thomas Ammen, John Tanner, and perhaps others
of the pioneer preachers in Kentucky had suffered from confine-
ment in Virginia jails. John Tanner had been shot and dan-
gerously wounded for immersing a lady in North Carolina. David
Barrow and William Mathews had been thrice dipped in foul
ponds and held under the water till they were almost drowned,
and the eloquent David Thomas and a number of others had
suffered rude indignities from mobs, who, as Morgan Edwards

574 Histofy of Kentucky Baptists.

facetiously says, "had not wit enough to sin in a decent
manner,"

A remembrance of these things made the Baptists of Ken-
tucky watchful of every tendency that might possibly lead to
the recurrence of such a state of degradation. When they con-
trasted the sincere piety, self-sacrifice and constant devotion to
their holy calling, of their own illliterate preachers, who were
" called of God as Aaron was," with the profligate lives of the
learned "parsons" who had been selected and trained by men
for the gospel ministry, it was by no means strange that they
should be suspicious of " men-made preachers." Besides this,
they had a striking illustration of their belief constantly before
their eyes. The Presbyterians composed the only denomination
in the country that boasted a learned ministry, and yet, of all
the denominations in the State, they proved themselves most
deficient in the elements of success. And despite all the
learned logic of the schools, practical men, such as were the
pioneer Kentuckians, will deduce their theories from the facts
of which they are cognizant .

It will have been observed by the thoughtful reader that no
faction, even of the Baptists, has ever opposed either education
or missions abstractly. The opposition of those known as Anti-
mission Baptists, which are now proven by their preserved
official statistics never to have been numerous, as will be seen
in due tirne, was against theological schools and missionary soci-
eties. And this opposition originated in the fear that men would
be educated in such schools to the profession of the ministry,
without regard to a call from God to the sacred office, as had
been the case in Europe, and even in many instances in this
country, and the misapprehension that power might be vested in
such societies for the abridgement of religious liberty.

The most prominent opposers of the Baptist Board of For-
.eign Missions, in Kentucky, were the venerable John Taylor
and the eccentric Daniel Parker. Of the piety, usefulness, and
strong practical good sense, in general, of Mr. Taylor, there can
be no doubt. He was illiterate, in the scholastic meaning of
that term, but by no means an ignorant man. The late dis-
tinguished Dr. W. \''aughan had so high an opinion of his discres-
sion that he was*heard to say, with emphasis : "Everything John
Taylor ever wrote is Avorth reading." But the Foreign Mission

Foreign Missions. 575

enterprise was new in this country, and originated among the
" Yankees," who were still holding on to the Ghost of arelig-
ous establishment. It is probable that the young men who
were conducting the interests of the Mission Board, in the West,
were not as prudent as they should have been. Mr. Taylor
carne to an unfavorable conclusion, as to the propriety of the
measure of the Board, and too hastily published a closely
printed pamphlet of 34 pages, against the whole enterprise. It
was written with considerable ingenuity, and in that kind of style
that most readily affects the illiterate. It exhibits more passion
and prejudice, than reason and logic. He expresses his strong-
est objection to the enterprise, and, perhaps, the single one that
induced him to write the pamphlet, in the following sentence :
" I consider these great men are verging close on an aristocracy,
with an object to sap the foundation of Baptist republican go-
vernment. "* It is believed that Mr. Taylor repented of having
writted on the subject ; some remarks he makes in his bio-
graphical sketch of Absalom Graves, published seven years
later, indicates that he had changed his mind on the subject.
But his pamphlet had gone forth on its pernicious mission, and
probably did more to check the cause of missions, in Kentucky,
than any other publication of the period.

Daniel Parker was the most persistent and effective opposer
of missions, in the Mississippi Valley. When the subject of For-
eign Missions was first introduced into Kentucky in 1 8 14, he
lived in Sumner county, Tennessee, within a few miles of the
Kentucky line, and preached 1,1 both States. He had been
preaching about eight years, and had been in an almost per-
petual controversy with the Methodists and Newlights. ' ' This,"
says he, " is the way I became a man of war. " When the re-
ports of the Convention and its Board reached the churches in
his neighborhood, setting forth the object, plans of operation
and prospects of the scheme of Foreign Missions, he at once
gave his attention to the subject. " At the first view," says he,
" I was wonderfully pleased with the prospect of the gospel
being extended with such rapidity." The subject was intro-
duced into the Association of which he was a member, in 18 14,
and referred to the churches for their consideration. Mr. Par-

*Thoughts, etc. by John Taylo/', 1819, p. 10.

57^ History of Kentucky Baptists.

ker did not commit himself on the subject. In i8 15, a majority
of the churches reported themselves adverse to ' ' the mission
business." Luther Rice was present at the Association. Mr. Par-
ker publicly opposed the whole scheme of Foreign Missions.
From this time till his death, he opposed Missions, theological
schools and all benevolent societies, with a tireless energy and
perseverance, and with all the means he could command. For
several years he traveled extensively in Kentucky, as well as in
other sections of the country, sowing the seeds of discord with
an unsparing hand. Several preachers of considerable local in-
fluence adopted his views of Missions, among whom Avere An-
drew Nuckols, James Tompkins, Richard Newport, and, at a
subsequent period, R. W. Ricketts, Thomas P. Dudley, Jordan
Walker and others less known.

Daniel Parker, a son of John Parker, was born in Cul-
peper county, Va. . He was taken by his parents to Georgia,
where he was raised up in extreme poverty, and with only edu-
cation enough to enable him barely to read the New Testament.
He was converted under the ministry of Moses Sanders and re-
ceived into Nails Creek Baptist church in Franklin county,
Georgia, where he was baptized, in January, 1802. Shortly after-
wards, he received a license from the church, and began to ex-
ercise in pubhc. Next year he moved to what is now Dixon
county, Tennessee. Here, in Turnbull church, he was ordained,
May 20, 1806, by Garner McConnico, John Record and John
Turner. About 1806, he moved to Sumner county, Tennessee,
where he united with Hopewell church. A few years after-
wards, he settled on the Ridge, in the same county, and near
the Kentucky line. Here he remained till 1817, when he moved
to the south-eastern part of Illinois, where he did most of his
life work — in the main, if not altogether, a most mischievous
one.

In 1820, he published, in a pamphlet of 38 pages, •' A Pub-
lic Address to the Baptist Society," in opposition to the Bap-
tist Board of Foreign Missions. This Address was republished,
in 1824, with another of nearly the same length, and on the
same subject, addressed to Maria Creek church. About the
year 1826, he published a pamphlet, setting forth what he called
the Doctrine of the Two-Seeds. It was a modification of the
ancient speculative philosophy of Manicheus. He does not

Two- Seeds Doctrine. 577

claim to have been the first advocate of the Two-Seeds Doctrine,
but accredits this honor to an old brother in Tennessee, whom
he had heard make a few remarks on the subject, about the year
18 10, and whom he rebuked sharply for teaching such heresy.
He does not give the name of the old brother. After studying
the subject, sixteen years, he became fully convinced of the
truth of the doctrine, and set it forth in the pamphlet spoken of
above.

In treating the subject, Mr. Parker premises, and attempts
,to prove that the two existing moral, or spiritual principles, or
essences which he recognizes, are eternal and self-existing. He
attempts to investigate them on the principle of chemical analy-
sis. The essence of God is God ; the essence of Evil is the
Devil, who is called in the Bible, by several additional names,
as Satan, the Serpent, and other titles. Good angels are em-
anations from, or "particles of God. " Evil angels are particles
of the Devil. God created Adam and Eve and endowed them
with an emanation from himself. They were wholly good.
Satan diffused into them particles of his essence, by which they
were corrupted. God appointed that Eve should bear a cer-
tain number of offspring, and this appointment was extended to
her daughters, in all their generations. After the fall, God
greatly multiplied the conception of Eve : so that she was now
not only appointed to bear the original number, who were to
be "the seed, or children of God, but also an additional number,
who were to be " the seed of the Serpent, " or "the children of
the Devil." All the seed of God were so connected with Christ
as to form a unit, or "body," of which Christ was the head, and,
by way of pre-eminence, was called " the seed ;" but when
so called, it was understood that all the members of the body
were included. But, in all this family, Satan diffused his essence,
till "they became as corrupt and sinful as the Devil himself."
It was now necessary to make an atonement for their sins.
The divine essence became incarnate in Christ (including his
body), and Christ (including all the seed in himself), was
crucified forthe sins of God's children. This done, God, at his
appointed time, and by his superior powers, would expel the
evil essence from them, and thus accomplish their salvation.

Meanwhile, the Serpent's seed, with bodies created by the
power of God, in the same measure in which he created his own

57^8 Histoiy of Kentucky Baptists,

children, were, nevertheless, emanations from, or particles of the
Evil essence. As the good essence was incarnate in the seed
of God, so the Evil essence was incarnate in the seed of the Ser-
pent. All the manifestations of good or evil in men were but
manifestations of the good or evil essences within them. The
Christian warfare was only a war between essences. God was
superior in power, but, for wise purposes [explained by the ad-
vocate of the system], he chose to exert only such measure of
power as was necessary for the preseveration of his children.
Lastly, the final punishment of the wicked will be only the pun-
ishment of Satan within them, and, though not directly so
stated by the defender of the system, the inference is irresis-
table, that the final joys of the saints will be only the joys of
God dwelling in them.

Such was the doctrine of the Two Seeds, which added its
quota to the sum of opposition to missions. It caused no small
distress to the churches in southern Illinois and Indiana, and
split at least two associations in Kentucky. Sometime after
Mr. Parker published his views on this subject, he issued anoth-
er pamphlet, titled ' 'The Second Dose of the Doctrine of the
Two Seeds." In October, 1829, he commenced the publication
of The Church Advocate, a monthly devoted to the opposing
of missions. It run through two volumes, and was discontinued
for want of patronage. After this, Mr. Parker, though scarcely
beyond mid life, and in vigorous health seems to have written
but little. But he lost no opportunity to exert the full force of
his influence, against the cause of missions.

Despite the opposition that began to exhibit itself so soon
after the subject of Foreign Missions was introduced among the
churches, much interest, and a commendable zeal was mani-
fested in its favor. As early as 18 16, we find no less than six
missionary societies in Kentucky, viz.: Kentucky Baptist Soci-
ety for Propagating the Gospel; the Green River Country So-
ciety, auxiliary to the Baptist Board of Foreign Missions; the
Bardstown Society, auxiliary to the Baptist Board of Foreign
Missions; the Mt. Sterling Society, auxiliary to the Baptist
Board of Foreign Missions; the Shelbyville Society, auxiliary
to the Baptist Board of Foreign Missions; and the Washing-
ton Kentucky Missionary Society, auxiliary to the Baptist
Board of Foreign Missions. The first named of these socie-

Foreign Missions. 579

ties, held its meetings at Lexington; the names of the others in-
dicate their locaHties. It has already been observed that lib-
eral collections had been taken up at several of the associations
and forwarded to the Board at Philadelphia.

As if God would show his approval of these efforts of
his people to send the gospel to the heathen, another precious
revival of religion was vouchsafed to the churches during 1817
and the three years following- and many people were added
to the Lord. During this revival season the Kentucky Mis-
sionary Society established a school for Indian children near
Georgetown, Kentucky, to which they gave the name of Choc-
taw Academy. The school opened with eight, red children, in
the spring of 1819. The number of students increased from
year to year, till it became a large and flourishing school. In
■1828, seventeen of the Indians in this school were baptized
into Great Crossing church, in Scott county, and of the num-
ber, Sampson Birch and Robert Jones became preachers of the
gospel among their people in the far West.

The decade extending from 18 10 to 1820, was one of great
prosperity to the Baptists of Kentucky. There were ten asso-
ciations formed during that period. Gasper River was taken
from the west end of Red River, in 18 12. Burning Spring
was constituted, in the northern part of the mountain region of
the State, in 18 14. Franklin was taken from Elkhorn and
Long Run, the same year. South Union was constituted in the
upper Cumberland Valley, in 181 5. Goshen was taken from
the west end of Salem, in 18 16. Nolynn was taken from the
west end of South Kentucky, in 18 19. Highland was taken
from the north-east part of Little River, in 1820. And Drakes
Creek was taken from Gasper River the same year.

The Methodists had also been prosperous. Their statis-
tics for 1820 showed twenty-eight circuits, 50 preachers, and
15,400 members.

The Presbyterians had five Presbyteries, thirty-nine minis-
ters and 3,478 members. We have no statistics of the Cum-
berland Presbyterians and Newlights. We estimate tne mem-
bership of the former, at 3,500, and that of the latter, at 5,000.
Other denominations were insignificant in numbers.

The whole number of the Baptists was 31,639, while the
population of the State was 564,317. This gave one Baptist

580 History of Kentucky Baptists,

in round numbers, to every seventeen of the population. The
Baptists had, in the State, 491 churches, which gave one church
to every i, 149 of the population. For the year 1820, we have
the official statistics of every association in the State, except
Drakes Creek, a small fraternity which had been formed that
year. In the table below its numbers are given from its min-
utes of 1822.

THE TABLE

Gives 1st, the date of the constitution of each association;
2d the name of the association; 3d, the name of one of the coun-
ties in which it lies; 4th, the number of churches, and 5th, the
number of members.

DATE. ASSOCIATION. COUNTY. CHRUCHES. MEMBERS*

785 Elkhorn Fayette 30 3,788

785 Salem Hardin 38 1,640

793 Tates Creek Madison 22 i>759

[799 Bracken Mason 17 1,482

.800 Green River Warren 24 1,648

802 North District Clark 23 1,996

802 South District Washington 21 1,703
[803 S. Kentucky Casey 25 1,034
[803 North Bend Boone 22 1,412

803 Long Run Jefferson 38 3,000
805 Stocktons Val. Clinton 12 689

[804 Russells Creek Green 17 988

807 Red River Todd 15 946

809 Cum. River Pulaski 20 720

[810 Licking Bourbon 21 913

812 Gasper River Ohio 22 I»I57

812 Union Harrison " 13 613

[813 Little River Caldwell 33 1,369

[814 Burning Sp'g Morgan 14 339

814 Franklin Franklin 19 1,709

:8i4 South Union Whitley 11 274

816 Goshen Breckenridge 21 773

;8i9 Nolynn LaRue 14 800

820 Highland Hopkins 9 429

;820 Drakes Creek Warren 11 519

Total 25 491 31,689

CHAPTER XXXII.

THE RISE OF CAMPBELLISM GEORGETOWN COLLEGE.

The Baptist denomination in Kentucky was probably never
more prosperous than in the year 1820. The churches and as-
sociations were enjoying great peace, if we except a slight in-
terruption of the correspondence between Licking and Elkhorn
Associations, and the existence of the South Kentucky and
Nolynn Associations of Separate Baptists, which did not cor-
respond with the other associations in the State. The spirit of
missions had been greatly revived and the churches were con-
tributing more liberally to Foreign Missions than those of any
other portion of the United States. They had at this period, a
corps of ministers who, in all the elements of success, ranked
favorably with any on the continent. Wm. C. Warfield, Wm.
Warder, Isaac Hodgin, Jeremiah Vardeman, George Waller,
Silas M. Noel, Walter Warder and Wm. Vaughan, all brought
into the ministry on the soil of Kentucky, were men of emi-
nent ability, piety and usefulness. Besides these, there were
many preachers of less note, who were eminent for piety, zeal
and usefulness. With these advantages, and with a member-
ship, exceeding in numbers that of all other denominations
combined, their prospects for the future were peculiarly
hopeful.

The general revival that was just closing, had produced
no schisms or discords. Yet the enemy had sown tares among
the wheat that were destined to yield an abundant harvest.
Some bad leaven had been introduced, which was destined to
work disastrous consequences. The opposition to missions,
theological schools, and, indeed, all benevolent societies, had
already exhibited itself Taylor, Parker and some others had
taken the alarm, and sounded the tocsin of war. Suspicion was
excited among the churches, and the spirit of missions began

[581I

582 History of Kentucky Baptists.

to subside, especially among the illiterate and uninformed.
While avarice was not by any means, the primal cause of op-
position to missions and other benevolent enterprises, it doubt-
less added strength to it. Taylor was not persistent in his
opposition, Parker, Nuckols and others were. But soon there
arose another opponent to benevolent enterprises, whose bril-
liancy eclipsed all other lights, and whose influence among the
Baptists of Kentucky, was destined to exert greater evil among
them, than that of any other man of his generation. This was
Alexander Campbell, then and during the remainder of his life, a
resident of Brook county, Virginia. For a time, after he com-
menced his career as editor of a popular religious periodical,
he gave his influence principally to opposing missions, Bible
and Tract Societies, and theological schools, and to curtailing
the influence and pecuniary support of Christian ministers, whom
"he styled "the kingdom of the clergy," and to bringing into dis-
credit the doctrines and practices of the principal religious sects
of the country, He finally arranged upon the eclectic plan, a
confused system of doctrines, upon which he founded a sect.
Baptist history is concerned only with that part of his career,
and teaching, v/hich affected the Baptist denomination, especially
while he was connected with it. A brief outline of his early
career may fitly introduce an account of his connection with,
and influence upon the Baptists.

Alexander Campbell was the son of Thomas Campbell,
a Presbyterian clergyman. He was a native of Ireland, but
spent his youth in Scotland, where he was educated for the
Presbyterian ministry, at the University of Glasgow. He sailed
from Scotland for the United States, in October, 1808; but on
account of being shipwrecked, he did not arrive in New York
till September, 1809. A month afterward, he settled at Wash-
ington, Pennsylvania. In giving a brief account of his subse-
quent career, he says: "I arrived in this country with creden-
tials in my pocket from that sect of Presbyterians known by
the name ol Seceders. These credentials certified that I had
been, both in Ireland, in the Presbytery of Market Hill, and
in Scotland, in the Presbytery of Glasgow, a member of the Se-
cession church, in good standing. My faith in creeds and con-
fessions of human device was considerably shaken while in
Scotland, and I commenced my career in this country, under

Alexander Campbell. 583

the conviction that 7iothing that zvas not as old as the
New Testament should be made a)i article of faWi, a nile of
practice, or a term of communion amongst Christians. ^^ How-
ever this principle may have appeared to a Scotch Seceder, it
was by no means a new one. All Protestant sects had held
it, in theory at least, ever since the reformation of the sixteenth
century. Baptists had held it, during their entire history, and so
highly did they esteem it, that a large majority of the Baptist
churches in Virginia and the Carolinas, in their early history,
in those provinces, refused to write any form of creed what-
ever. And even those which had written articles of faith, had
expressed therein only their conviction of what the New Tes-
tament taught.

At the very time Mr. Campbell "began his career" as
an editor, in this country, there were two large associations in
Kentucky, whose churches were "constituted on the Bible
alone," and which churches were so jealous of human institu-
tions in religion that they not only rejected every semblance
of a creed, except " the Bible without note or comment," but
refused to have even the simplest " rules of decorum " written,
for their government in the transaction of church business.
However, it is possible that Mr. Campbell may have been
ignorant of all these facts, at that early period in his career,
and may, therefore, have supposed himself to be the origin-
ator of the important rule which he made "the pole-star of
his course, " ever afterwards. He continued to preach, under
his Presbyterian credentials, till June, 18.12, when he was bap-
tized by Mathias Luse, in the presence of Elder Henry Spears,
and became a member of Brush Run church, which, next
year, presented a written creed to Red Stone Baptist Associa-
tion, and was received into membership in that body. Mean-
while, he had married, in March, 181 1, and settled, the fol-
lowing month, at Buffalo (since called Bethany) in Virginia.
Here he farmed, taught school, and preached, without making
much noise in the world, till 1820. During this year, he de-
bated with a Mr. Walker, on the subject of baptism. The
debate was published in book form, and gained for Mr. Camp-
bell some reputation as a debater.

■'Christian Baptist Vol. II, page 40.

584 History of Kentucky Baptists.

In August, 1823, he began the pubHcation of a small,
cheap religious monthly, under the title of TJie Christian Bap-
tist, having patriotically dated the preface to the first number,
"July 4," 1823. In his prospectus, he sets forth the following
items.

"The * Christian Baptist' shall espouse the cause of no
religious sect, excepting that ancient sect, called ' Christians
first at Antioch.' Its sole object shall be the eviction of
truth, and the exposure of error in doctrine and practice. The
editor acknowledging no standard of religious faith or works,
other than the Old and New Testaments, and the latter as the
only standard of the religion of Jesus Christ, will, intentionally
at least, oppose nothing which it contains, and recommend
nothing which it does not enjoin.

"This work shall embrace the following items : —

I. Animadversions on the Morals of Professors of the
Christian Religion.

II. Strictures on the Religious Systems of the present
day, and the leading measures of the Religious Sects of our
country."

There are several other items not relevant to our present
purpose. In his preface, he makes two significant suggestions.
The first expresses apprehension that his enterprise " will be
blasted by the poisonous breath of sectarian zeal, and of an as-
piring- Priesthood.'" The other is the assertion that: "every
intelligent Christian must know that many of the means em-
ployed [for the conversion of the heathen] have been manifest-
ly evil. Besides, to convert the heathen to the popular Chris-
tianity of these times, would be an object of no great conse-
quence, as the popular Christians themselves, for the most
part require to be converted to the Christianity of the New
Testament. ' ' To destroy the influence of "an aspiring Priest-
hood," as he was pleased to denominate the gospel ministry,
and thereby prevent their blasting his enterprise, was an object
that he pursued with unremitting zeal, to his old age, and not
only " endeavored " to have this work carried on " after his de-
cease," but succeeded too well. He began his attack on the
means of "converting the heathen to the popular Christianity
of these times," in the first number of his periodical.

Mr. Campbell commenced his opposition to missions in

Alexander Campbell. [iSc;

«

the most cowardly and dishonorable method of carrying on a
warfare. The first missile he hurled was the publication of a
burlesque, under the similitude of "a sermon on milking goats."
This was the third article in the first number of the Christian
Baptist. For a time, he continued his attacks by inuendoes,
suggestions and queries. But having made an extensive tour
through some of the western states, m the fall oi 1823, and as-
certaining that the Anti-mission leaven was already working in
the churches, he gradually threw off the mask, and made his
attacks more openly. He had insisted, from the first, that
Christians had no right to make any efforts to spread the knowl-
edge of the gospel in any other than a church capacity. ' ' In
tJieir chiucJi capacity alone they moved,'' says he, in speaking of
the primitive qlisciples : "Their churches were not fractured
into missionary societies, Bible societies, education societies;
nor did they dream of organizing such in the world. The head
of a believing house-hold was not, in those days, a president,
or manager of a board of foreign missions^ his wife, the presi-
dent of some female education society ; his eldest son, the re-
cording secretary of some domestic Bible society ; his eldest
daughter, the corresponding secretary of a mite society ; his
servant maid the vice-president of a rag society ; and his little
daughter, a tutoress of a Sunday-school."* Daniel Parker,
however widely differing from Mr. Campbell on other pionts,
agreed with him on this one, and established the Chmch Ad-
vocate, similar in size and form to the CJiristiaji Baptist, for the
purpose of advocating church exclusiveness, in opposition to
benevolent societies in the West.

To avoid the force of Apostolic example, and New Tes-
tament precept in favor of foreign missions, Mr. Campbell
insisted that the primitive missionaries were endowed with
power from on high to work miracles, and drew the conclu-
sion that : ' 'The Bible, then, gives us no idea of a missionary
without the power of working miracles. Miracles and mission-
aries are inseparably connected in the New Testament, "f A few
months later, he urges an additional objection to missions,
thus: "Our objections to the missionary plan originated from

■■Chr. Bap., v. i., p. 20.
tib. p. 55.
38

586 History of Kenhicky Baptists.

the conviction that it is unauthorized in the New Testament ;
and that in many instances, it is a system of iniquitous
peculation and speculation."* Here he intimates that the
missionary plan is not only unscriptural, but that the managers
of missionary affairs are appropriating the monies collected tc
their own private purposes. This, of course, would irritate
■"the goats" and make them refuse to "give down their milk."
This was, doubtless, the purpose of the opposer. It was not
easy to prove to the satisfaction of intelligent men, that mis-
sions are unscriptural, but if the masses of the people can be
convinced that their money, given to support ministers, while
preaching the gospel to the heathen, is used for enriching
boards, they will withhold their contributions, and the hated
foreign missions, will be broken up. Mr. Campbell seems to
regard the subject as one of vital importance. He waits only
two months to repeat his conviction of the dishonesty of mis-
sionary boards, in the following language : "I repeat it again,
it is this monied speculation, this hireling scheme, that, in my
opinion, renders all exertions to evangelize the world abortive,
or as good as abortive. I am opposed, conscientiously op-
posed, to such missionary schemes, but will go heart and hand
into any measure that is authorized by the New Testament,
having for its object, the salvation of the world, "f

This pledge on the part of Mr. Campbell to "go heart and
hand into any measure, authorized by the New Testament,
having for its object the salvation of the world," appears suf-
ficiently liberal. But, as he had already proven that, according
to the New Testament, "missionaries and miracles are insepa-
rable," he could neither go heart nor hand into any measure
for converting the world by means of missionaries. He could
and did, however, prevent many others from going heart and
hand into the only practical measures that earnest, self-sacrific-
ing Christians could devise for bringing the heathen world to
the Cross of Christ.

Mr. Campbell brings forward another argument against
all the benevolent societies of the time, a most potent one
among the Western people. It is a note of warning against

*Chris. Bap. VI. I. p. 198.
tib. p. 243.

Alexander Campbell. 587

the danger of encroachment upon the religious hberties of the
people. "We have long considered," says he, "the various
societies called Missionary, Bible, Sunday-School, and Tract
Societies, as great religious engines, fitted and designed for the
predominance of the leading sectaries who set themselves a-go-
ing, and ultimately tending to a national creed and a religious
establishment."* This statement is followed by an ingenious
and plausible argument, the effects of which could not fail to be
potent with a people who held in constant remembrance the
terrible sufferings they and their fathers had endured, under the
dominion of a religious establishment, in Virginia, Georgia and
the Carolinas, Several of the Baptist ministers who had
preached through the grates of Virginia jails were still living,
and multitudes remembered vividly the toil and sweat it had
cost them to -raise tobacco for the support of insolent, profligate
parsons. Mr. Campbell taught them that every dollar they
gave to the support of missions was a contribution to the re-
enslavement of themselves and their children. The conviction
that this teaching might possibly be true, was sufficient, not
only to prevent their contributing to the cause of missions, but
to cause them to regard as enemies, all who did contribute.
This ultimately transpired. Many churches, and even whole
associations, declared non-fellowship for all benevolent institu-
tions and all zvJio fellozvsJiipped tJiem.

Mr. Campbell exercised a greater influence over the Bap-
tists of Kentucky, than those of any other State. His contro-
versy with Mr. Walker gave him considerable fame as an oral
debater. About the time he debated with Mr, Walker, in Vir-
ginia, William Vaughan, who afterwards became distinguished
among the Baptists in the West, engaged in an informal con-
troversy on the subject of baptism, with William L. McCalla, a
Presbyterian minister, at Augusta, Kentucky. This excited a
spirit of controversy between the two denominations, in that
region of the State, which ultimated in a debate, at Washington,
Mason county, Kentucky, between Mr. McCalla and Alexander
Campbell. The debate was on the subject of baptism. It com-
menced on the 15th, and closed on the 23d of October, 1823.
Many of the most prominent Baptist ministers in Northern and

*Chr. Bap. V. 3. p. 59,

History of Kentucky Baptists.

Southern Kentucky were present, and were much elated at the
triumphant vindication of their principles. The name and fame
of Mr. Campbell soon became familiar all over the State, and he
was regarded an invincible champion of Baptist views on the
subject of baptism. From Washington, he passed through the
central part of the State, going as far south as Nashville, Ten-
nessee, preaching to immense, admiring crowds at Lexington,
Shelbyville, and other towns on the way. A high degree of
popularity was at once secured, and the unthinking and undis-
criminating were ready to receive any plausible statement of
doctrine that the great champion might make. There was, how-
ever, a division among the more prominent Baptist ministers, in
regard to the soundness of his doctrine. Silas M. Noel, W.
Vaughan, George and Edmund Waller and John Taylor ap-
pear to have been fixed in their opposition to Mr. Campbell's
views from the first ; Walter Warder, Jeremiah Vardeman,
James Fishback and Isaac Hodgen hesitated, in uncertainty,
and Jacob Creath unhesitatingly espoused the cause of " the
reformer." No man in Kentucky could have served Mr. Camp-
bell's purpose better than Mr. Creath. He was among the most
eloquent and polished pulpit orators of the West. His indomit-
able energy, his unfaltering courage, and his shrewd tact, fitted
him for any adventure. He had been the means of dividing
Elkhorn Association into two irreconcilable factions, had been in
a series of difficulties with his brethren, from soon after his set-
tling in Kentucky, and had lost the confidence of many of the
leading ministers, around him. However, he still retained some
warm and influential friends and admirers, and was capable of
exerting no small degree of influence, especially in favor of a
man as much admired by the masses of the people as was Mr.
Campbell. Mr. Benedict assures us that Mr. Creath was not of
the most amiable character, and that, in many cases, he evi-
dently displayed too much of the air of triumph towards his ag-
grieved brethren.* There can be little doubt that an addi-
tional opportunity to display an air of triumph towards those
whom he regarded enemies to his ambitious schemes, was suf-
ficiently gratifying to give additional impulse to his energy and
zeal, and keener edge to his tact.

*His. Bap., vol. 2, p. 234.

Alexander Campbell, 5 89

Mr. Campbell had issued the third number of the Christian
Baptist, before his visit to Kentucky. His numerous warm ad-
mirers subscribed for his paper, and it was extensively read by
the Kentucky Baptists. We have already observed his posi-
tion on the subject of missions, and his mode of treating it. The
result was as might readily have been anticipated. A friend of
Mr. Campbell, apparently a minister from Kentucky, writes to
him, under date of April 22, 1824, deprecating his editorial
course. The letter is published in the June number of the Chris-
tian Baptist, of the same year, without the writer's name. The
following is an extract from the letter :

" I regret exceedingly the opposition you have made to
the Missionary and Bible Society cause. It has greatly injured
your usefulness, and put into the hands of your Pedobaptist op-
posers a weapon to break the heads of Baptists. They associate
all that are peculiar to Baptists with your peculiar, strange no-
tions on the subject of the Bible and a preached gospel, that
they may the more effectually destroy the effect of your debate
with Mr. McCalla. My dear sir, you have begun wrong, if
your object is reformation. Never attack the principle which
muliplies the number of Bibles, or which promotes the preach-
ing of the gospel, or the support of it, if you desire Christianity
to prevail. As I informed you when here, I repeat it again,
your opposition to a preached gospel, to the preachers and
Bible Societies, secure to you the concurrence of the covetous,
the ignorant, the prayerless and Christless Christians. Should
they have had any religion, they cease to enjoy it as soon as
they embrace your views."* Time has abundantly proved the
justness of this writer's assertion. Mr. Campbell not only
greatly retarded missionary operation at home and abroad, and
restricted the distribution of Bibles, among the people, but
brought much reproach upon the Baptists, with whom
he was identified at that time, by making them appear to be op-
posed to theological education and the support of their min-
isters, as well as the support of missions and the circulating of
Bibles.

Another correspondent writes approvingly, from Ken-
tucky, to Mr. Campbell, February 16, 1825: "Your paper

i^Chr. Bap., vol. i, pp. 268-69. tChr. Bap., p. 144— Burnet's Ed. 1870.

590 ' History of Kentucky Baptists.

has well nigh stopped missionary operations in this State. I
hope it will stop associations, State conventions, presbyteries,
synods and general assemblies : all of which are as assumed and
anti-scriptural as the infallibility and Pontificate of the Pope of
Rome."* These quotations show the immediate effects of the
"reformer's" teaching. Other effects follow, which will be
noticed in their proper place.

Simultaneously with his attack on missionary and other be-
nevolent societies, Mr. Campbell assaulted the clergy with even
greater violence. He was shrewd enough to foresee that the most
intelligent and consecrated ministers of the gospel would be the
greatest obstacles in the way of his ambitious schemes. Besides
his hint in the preface, after a furious onslaught upon the Romish
clergy, he pays the following compliment to the clergy of the
Protestant churches, in the first article of the first number of the
Christian Baptist: " But, leaving the dungeon and that quarter
of the globe, visit the group of reform Christians, and another
order of 'teachers of the Christian faith,' ' ministers of religion,'
having prepared themselves by the study of Grecian and Roman
languages, laws, history, fables, gods, goddesses, debauchers,
wars, and suicides ; having studied triangles, squares, circles
and ellipses ; algebra and fluxions ; the mechanical powers,
chemistry, natural philosophy, etc., etc., for the purpose of
becoming teachers of the Christian religion, and then going forth
with their saddle bags full of scholastic divinity, in quest of a
call to some eligible living, and then ask, again, where is the
Bible."

If nothing followed to further enlighten the reader, he
would be likely to suppose this extravagant caricature was writ-
ten merely to exhibit the learning of its author. But he does
not leave us long in suspense as to his real design. In the
same number of his periodical, he puts down the cost of sup-
porting Christian teachers, in Christendom, at ;^78,8i4,440 per
annum, and then adds: " If to these, we should add the hun-
dreds of thousands of dollars taken from the people, under the
pretext of giving them to God for the purpose of building splen-
did edifices for public w^orship, educating young men for priests,
founding theological seminaries, endowing Bible societies, mis-
sionary societies, etc., etc., etc., in the various ways devised
by the itinerant beggars of this age, what an immense sum

Alexander Campbell. 591

would appear to be drained from the people."* As he proceeds,
in his denunciations, they grow more bitter against the clergy.
" Wliy should it be supposed " says he, " that clergymen are
better able to teach us Laics, the Bible, than we to teach one
another. They are, in nineteen instances out of twenty, very
ignorant of the Bible, and impudent in their approaches toward
good men. Who has not observed their pomposity and their
ill breeding — but they are generally from the meanest families
in society, and their education is mostly obtained by charity."
He adds, in the same article : " It is the policy of clergymen
to shut, and obscure, and pervert the divine word, in order to
carry on their gainful speculations, "f It would be difficult to
find, in the whole range of infidel writings, a more bitter and
indiscriminate denunciation of the teachers of the Christian re-
ligion than is contained in these extracts. True, he says, in
the first number of the Christian Baptist, that in his remarks on
the "Christian clergy," he never includes "the elders and
deacons of a Christian assembly, or those in the New Testa-
ment called Overseers 2iX\A Servants of the Christian church."
But it would be difficult to determine whom he means to desig-
nate by these terms. Elsewhere, he describes one of these
overseers as one who " pleads no inward call to the work, and
never sets himself to learn it. ";{; It would be rare, indeed,
that such a man — one that has neither been called of God, nor
prepared himself to the work of the ministry — it would be rare
to find such a one the overseer of a moderately intelligent
church.

But it is not difficult to determine whom he does not in-
clude in his class of faithful. New Testament preachers. He is
sufficiently explicit on his negative propositions. For a short
time, he was very cautious, and wrote in so ambiguous a style
that his terrible anathemas might be construed as if hurled only
against Romish priests and clerical dignitaries of some of the
more corrupt of the Protestant hierarchies. But he soon threw
off this disguise, and specified by name the denominations, or

■■•Much of the original matter of the Christian Baptist is left out of the
later editions of the work. We quote from the uriguuil except when it is
otherwise specified.

tChr. Bap., v. i., pp. 74, 75.

;lb. V. iii,p.213.

592 History of Kenhicky Baptists.

at least some of them, that he included. The Christian Bap-
tist was only fifteen months old, when he headed the first arti-
cle of the October number, of 1824, with the following sentence:
"There is but one spirit in all the clergy, whether they be
Romanist or Protestant, Baptist or Pedobaptist, learned or un-
learned, their own workmanship or the workmanship of others."
That the sentence is a quotation from a sentimental journal,
which was his own production, does not mitigate against the
directness of Mr. Campbell's teaching, in as much as he only
here makes public, what he had before written in private. Or
if it should be supposed that he here quotes from some other
sentimental journal, the article which follows the sentence fully
endorses it.

In January 1825, he warns the people of a still greater dan-
ger to be apprehended from the clergy, than that of defrauding
them of their money. "The clergy," says he, "have ever
been the greatest tyrants in every State, and at present they are,
in every country in Europe, on the side of the oppressors of
the people, who trample on the rights of men. Nor are we to
suppose that this is accidental, but the essential characteristic of
their assumptions." "While we cheerfully discriminate, let us
cautiously, and with a jealous eye observe their manoeuvres as a
fraternity ever to be feared, especially as respects the affairs of
this present world."* One other quotation shall suffice to
complete the list of specimens of this furious and persistent as-
sault on the character of the Christian ministry. "Upon the
whole, " says he, "I do not think we will err very much, in
making it a general rule, that every man who receives money
iox pi eacJiing tJie gospel, or for sermoiis hy the day, month, or
year, is a hireling in the language of truth and soberness, "f

The effects of such teaching, reiterated from month to
month, and from year to year, upon the profligate and skep-
tical, and even upon ignorant, suspicious and covetous Chris-
tians, can be readily conceived. It would be no marvel if
Mr. Campbell should be quoted liberally in grogshops, gam-
bling houses, and other places of infamy, and, in church disci-
pline, called to the defense of the insulter and slanderer of his
pastor.

*Chr. Bap., v. ii, p. 143.
tib. V. iii, p. 213.

Alexander Campbell. 593

With Mr. Campbell's attack on the clergy, it was but nat-
ural that he should dissuade the people from supporting their
preachers. This was a most pernicious teaching at that period,
especially among the Baptists of the West, among whom his
paper had its principal circulation. It is highly probable that
not one Baptist minister in the whole Mississippi Valley received
enough for his ministerial labor to liberally support an average
sized family ; a very large majority of the Baptist pastors
received no stipulated amount, and many of them, who preached
to four churches, and were good preachers, did not receive, upon
an average, five dollars a year from each of their churches. The
writer of these pages remembers to have heard an aged minis-
ter, who is still (1885) living, say that for preaching monthly to
the wealthiest church in one of the counties of Kentucky, he
received, in the aggregate, not more than five dollars in eight
years. To a writer, signing his article. Layman, who rebuked
him for discouraging the support of the ministry. Mr. Camp-
bell replies through the CJifistian Baptist: "All that the clergy
sell is breath, and that is one of the most common things among
the living. It is as little expense to a man who can talk, to talk,
as it is for the laity to hear. He sells you divinity which is
supposed to be a heavenly commodity, and costs no money."*

That " the preacher has as much time to preach as his
listeners have to hear," wq^ an old argument of the covetous
church member, who must have felt very grateful to so learned
and talented a preacher as Mr. Campbell, for his endorsement.

Mr. Campbell's opposition to theological schools and an
educated ministry, was equally persistent with his endeavors to
destroy Missionary and Bible societies. Of the truth of this,
sufficient evidence has been given in the extracts already quoted
from his writings. If the reader desires to investigate the subject
further, he is referred to the Christian Baptist in its original
form ; not to the more recent publications under that title.

The effects of these teachings were felt as far as the Chris-
tian Baptist was circulated, and nowhere more than among the
Baptists of Kentucky. The preachers who had hitherto received
but a small pittance from their charges, were further reduced in
their resources of living-. The friends of education were dis-

*Chr. Bap. vol. 1, p. 238.

594 listory of Kentucky Baptists.

couraged in their endeavors to erect a college. The Baptist
missionary societies, that started under such auspicious circum-
stances, were dwarfed, and ultimately perished. The ministers
were brought into disrepute among those who most needed the
restraints of their teaching, and practical benevolence was well
nigh destroyed in the churches, at least, so far as any effort to
spread a knowledge of the gospel was concerned. It required
the labors of thirty years to bring the Baptist churches of Ken-
tucky up to the standard of christian benevolence, to which they
had attained, in 1816, and a considerable fraction of them con-
tinued their downward course, in this respect, thirty years
longer. We shall see more of the workings of Mr. Campbell's
anti-missionary leaven in the decades following the period of
which we write. Not that Mr. Campbell was the originator of
oppositions to missions, but he was its most successful advocate.

When Mr. Campbell commenced the publication of the
Christian Baptist, like Elijah the Prophet, he deemed himself
alone, but he soon drew around him a corps of writers who were
animated by kindred spirits, and who reiterated his sentiments
with less adroitness but with equal confidence.

He commenced, with the first number of his pamphlet, an
indiscriminate war, not only on all creeds and confessions of
faith, but, in general and ambiguous terms, all that they taught.
To his conception "the present popular exhibition of the
christian religion was a compound of Judaism, heathen philoso-
phy and chnsnanity." The true gospel had not been preached
since the apostolic age, and " the ancient order of things," per-
taining to the Kingdom of God was all utterly corrupted or
perverted. His first aim seemed to be to destroy all existing
religious institutions, and bring into discredit all religious teach-
ers with all that they taught. He had one article of faith — the
Bible is the Word of God. He had discovered, after a long
and tedious investigation, that immersion was a Bible institution;
but its use had been altogether perverted. Everything in reli-
gion was ivtong ; what was right was yet to be ascertained, or,
if he had private knowledge of what was right, in the doctrine
and practice of religion, he was not yet ready to impart it.
His own faith was as negative as he represented that of others
to be erroneous. He avers that he has no system of his own,
nor of others "to substitute in lieu of the reigning system.'

Alexander Campbell. 595

He neither advocates "Calvinism, Arminianism, Arianism,
Socinianism, Trinitarianism, Unitarianism, Deism or Sectarian-
ism, but Nczv Testamcntisui.'"^ Here he comes round to the
same point. He advocates " New Testamentism," but has no
idea what it is. All other religious teachers advocate "New
Testamentism " intelligently, but he, blindly. He would des-
troy their systems, but has none of his own to substitute in
their place. Like Bishop Colenzo, he launched his "little
barque on a fathomless sea without a shore."

For a time his teaching was almost entirely negative, and,
indeed, a majority of it continued to be such to the end of his
life. After a time, he began to advance a few dogmas, which
ultimately took something of the form of a very loose, confused
system. The analysis of the system belongs rather to the theo-
logian than the historian. The specifications of heresy, alleged
against him, by the Baptists, on account of which they with-
drew fellowship from him and his disciples, will be given when
we come to give the history of that transaction.

The spirit of Mr. Campbell's teaching greatly aggravated
the discord, produced by his doctrines. He affirmed that he
took the Bible for his sole guide — just what every Protestant
sect in Christendom claimed — and so artfully pressed the claim,
or rather his exclusive right to make such a claim, that his
disciples heartily accepted it. Every objection made to his
doctrine was promptly assumed to be "an objection made to
the Bible. The whole tenor and spirit of his teaching might
have been expressed in language like this ; which, for aught
we know to the contrary, may have been written in his "sen-
timental journal" from which he published severeal extracts in
the Christian Baptist: "I take the Bible for my sole guide.
1 cannot possibly be wrong in any particular. None but my-
self (and my disciples) take the Bible as their guide. Wherever
they differ from me, they differ from the Bible." He did not
allow it to appear possible for him to misunderstand the Bible.
The sophistry was so shallow, that its bold and constant repeti-
tion, by him and his infatuated admirers, irritated grave, hon-
est Chriatians, to such a degree, that it would not be strange if
they sometimes spoke hastily, and with imprudent warmth.

^Ch. Bap. vol. l,p. 120.

596 History of Ketitucky Baptists.

Mr. Campbell's disciples not only adopted all his teaching,
but they were deeply imbued with his spirit. They all imag-
ined themselves endowed with superior wisdom, and made no
effort to conceal the fact that they commiserated the ignorance
of all who differed from them and Mr. Campbell. None were
too aged, experienced, wise or learned to escape the pity of
the most ignorant and illiterate young convert to Campbellism.
The distinguished Dr. J. B. Jeter of Virginia gives some strik-
ing illustrations of this trait, from his personal experience, of
the period. In his admirable work, titled "Campbellism ex-
amined," he relates the following incidents : "A girl of my ac-
quaintance, still in her teens, quite illiterate, and possessing
no uncommon genius, had been immersed for the remission of
sins. On meeting her, I found that she had entered fully into
the spirit of the reformation. I inquired of her, whether she
was satisfied that her new views were correct. She replied, ' I
can't be wrong — I follow the Book.' I answered, I acknowl-
edge that the Bible is an infallible guide ; ' but I am not quite
certain that you are an infallible interpreter of it. ' Our con-
versation was continued for some time, and I could not, by
any argument or appeal, extort from her the confession that
she might possibly misinterpret the Scriptures. ' I follow the
Book, and can't be deceived,' was her unchanged reply. I re-
member a similar case. A Reformer invited me to his house
for the ostensible purpose of seeing his sick wife, but for the
real purpose, as it appeared, of affording me an opportunity of
learning the principles of the Reformation. He could not read,
but had a young daughter, who entered fully into his spirit and
views. He called on her to read certain portions of Scripture
he had selected for the occasion, and she complied with an air
and manner which indicated how deeply she thought I was in-
debted for her kindness. He then commenced an oration, to
which I listened without reply, and without a smile, though I
found it difficult to maintain my gravity, until, my edification
having ceased, I abruptly took my leave."*

It was not possible to reason with the disciples of Mr.
Campbell. They did not think it possible for them to be in
error. . They were exceedingly anxious to dispute, not with

*Pp. 85, 86. .■ .

Cauipbcllism. 507

the view of gaining any information themselves, but for the
more benevolent purpose of enlightening, and converting to the
truth, such as did not agree with their great teacher at Buffalo.
Such expressions as, "I stand on the Bible," " I take the New
Testament," " I am governed by the Word," and "I follow
the Book," became more familiar than the most popular by-
word. This confidence was not assumed; it was real. They
had such confidence in Mr. Campbell's wisdom, that they did
not deem it possible iox hini to err in leading, nor them to mistake
in following. Their confidence was greatly emboldened by
Mr. Campbell's ingenuity in identifying his teachings with
those of the Bible in the apprehension of his followers, in such
an adroit manner as to make them believe that they were fol-
lowing the Bible instead of himself. Never was infatuation
more complete.

About the first of March, 1826, Spencer Clack and George
Waller commenced the publication, at Bloomfield, Kentucky,
of a periodical, under the style of the " Baptist Registej ," i\\e
name of which was soon aftewards exchanged for that of the
" Baptist Recorder.'" The object of the publication seems to
have been to expose the errors advocated by Alexander Camp-
bell. Mr. Clack was an accomplished scholar and a ready
writer. A corps of able correspondents contributed to the
paper, among whom were R. B. Semple of Virginia, and S. M.
Noel of Frankfort, Kentucky. We regret our failure to secure
a single number of this publication. Its issue was continued
about four years, when it was succeeded by the ' ' Baptist Her-
ald,'' afterwards called the " Baptist Chronicle,'' edited by Uriel
B. Chambers, Esq., at Frankfort, Kentucky. These publica-
tions doubtless accomplished much, by way of checking the
progress of that system of doctrine which had already been des-
ignated by the title of " CavipbclHsni." But Mr. Campbell
had already secured the ears of a class of hearers, numbering, in
Kentucky, several thousands, who were too much infatuated
by his teachings, to be reasoned with. Like the excited multi-
tude at Ephesus, every attempt to get their attention called
forth, in more vehement cries : " Great is [Brother Campbell's
interpretation of] the Book !"

Despite all his efforts to stay the feverish excitement, Camp-
belHsm became a raging epidemic. The spirit of religious wor-

598 History of Kentucky Baptists.

ship was almost banished from the churches. Church meetings
were scenes of bitter cavil about creeds, confessions of faith, and
church constitutions ; the minister was constantly interrupted
by impertinent questions and pointed contradictions, while
preaching, and the old songs, sung so often, with joyous praise,
for a whole generation, were made the butt of ridicule. Rude
boys would call out to grave, old ministers, as they rode along
the highway, such questions as, "when did the Holy Spirit
strike you ?" *' Did it enter into your heel?" "Where did
you 'get religion?'" "Did you find it in the cracks of
the meeting-house?" The social circle presented constant scenes
of wrangling and heated controversy. The quiet, humble Chris-
tian could find no rest from these afflicting tumults, except in
the sanctity of his own home, and even that was frequently in-
vaded by the advocates of reformation, who felt it their duty to
lead their neighbors from darkness to light. Such a state of
tumult and confusion could not belong endured. The "ortho-
dox," as Mr. Campbell sneeringly called such as did not ac-
cept his teaching, must either submit to the reformation, or sep-
arate from the reformers.

The impending division was probably suspended by the
prevalence of an extensive revival, which commenced, in Ken-
tucky, in 1827, and continued three years. The revival greatly
favored the reformation. In those portions of the State, where
Campbellism was most prevalent, the additions were much the
largest. In Elkhorn Association, where the Creaths, William
Morton and Jeremiah Vardeman were among the active labor-
ers, more than 1,600 were baptized in a single year. The Creaths
and Morton had fully espoused Mr. Campbell's teaching, and
Vardeman wavered so far that the Campbellites claimed, that
he " baptized for the remission of sins, " during this revival. It
is known, however, that he continued to call on the penitent to
come forward for prayer, whatever may have been his baptis-
mal formula, and that he was shortly afterwards one of the firm-
est and most successful opposers af Campbellism, in Missouri,
whither he moved, in 1830.

In Bracken Association, Walter Warder was the chief la-
borer, and baptized about 1,000 persons during the revival. He,
too, had been shaken by the storm from Buffalo. But, like Var-
deman, if he adopted any of Campbell's peculiar views, he soon

Campbellisni. 599

rejected them again. In this small Association, over 1,300 were
baptized during the revival. In Tates Creek Association, a
small fraternity, over 1,600, were baptized, mostly on the refor-
mation principle. In North District, i, 1 17 were baptized, mostly
" for the remission of sins." John Smith, who boasted that,
within a year, he had " Baptized 600 sinners and capsized 1,500
Baptists," was the leading spirit in this, as well as Tates Creek
Association. In Boones Creek Association, 973 were baptized,
in Long Run, where Philip Fall, Zacheus Carpenter, and Ben-
jamin Allen led the reformation, 1,678 were baptized, and 1,395
were baptized within the bounds of Green River Association.
There were baptized, in the whole State, during the revival,
something over 15,000. The churches were greatly enlarged
in numbers ; but almost proportionately weakened in moral
power. It is to be feared, that a majority of those baptized dur-
ing the revival, were not converted, in the Baptist definition of
that term, especially in the northern and middle portions of the
State.

During the progress of this revival, and while there was
general confusion, approaching anarchy, in the churches, there
was deeply felt the want of a better educated ministry; and a
number of enterprising men in different parts of the State, re-
solved to secure the establishment of a college, to be under the
control of the Kentucky Baptists. Georgetown was selected
for its location, and upon petition, the Legislature granted a
charter, January 15, 1829, incorporating the following Board of
Trustees:

Alva Woods, Thomas P. Dudley, Ryland T. Dillard, Silas
M. Noel, W, H. Richardson, Jeremiah Vardeman, John Bryce,
David Thurman, Gabriel Slaughter, Joel Scott, Peter Mason,
Peter C. Buck, Jeptha Dudley, Benjamin Taylor, Geo. W.
Nuckols, Benjamin Davis, William Johnson, Samuel McKay,
Thomaj Smith, C. Vanbuskirk, James Ford, Guerdon Gates
and Cyrus Wingate.

Rev. William Staughton, D.D., an eminently distinguished
educator was elected the first president of the college, but died
on his way to take charge of the young institution. After some
delay. Dr. Joel S. Bacon was elected president, June 11, 1830.
He struggled manfully with the embarrassments occasioned by
the lack of funds, by suits and injunctions, and controversies

6oo History of Kentucky Baptists.

over the management of the property, until forced to relinquish
the effort, after some two years. From this time, till 1838, the
college was without a president, and was little more than a high
school. In October of the last named date, Rev. Rockwood
Giddings accepted the presidency of the institution, and, with-
in one year, raised for it a considerable endowment, much ot
which was lost by a financial crash that ensued. At the end of
one year, Mr. Giddings died. He was succeeded in 1840, by
Howard Malcom.

Up to this period, the trustees controlled no building, ex-
cept a small house, erected for the use of the Rittenhouse Acad-
emy, chartered by the Legislature, in 1798, and such other
buildings as were rented, from time to time, for the use of the
faculty and students. The funds of the college, up to the time
of Mr. Giddings' election as president, consisted in ^20,000,
appropriated by Isaachar Pawling, to the establishment of aBap-
tist eoUege, and to which the institution owed its existence,
^6,000, contributed by the the citizens of Georgetown for the
purpose of securing the location of the college, and probably
some other small donations.

On Mr. Malcom's accession to the presidency, the commo-
dious buildings still in use, were erected with the funds secured
by Mr. Giddings; and the college, for the first time had a full
faculty and formed a regular system of classes. Mr. Malcom
presided over the institution ten years, during which it had a
regular course of prosperity.

In 1850, he resigned his position, and was succeeded by J.
L. Reynolds, D. D., of South Carolina, who presided two years,
and gave place to Duncan R. Campbell, L.L. D. Dr. Camp-
bell was a man of eminent abilities and excellent judgment. He
was successful, not only in keeping up full classes in the insti-
tution, but also in securing a considerable endowment fund for
it. He died suddenly, in 1865, in the full vigor of manhood.
He was immediately succeeded by N. M. Crawford, D.D., of
Georgia, who presided till 1871, when he was succeeded by Basil
Manley, Jr. D.D., of South Carolina. Dr. Manley occupied
the presidency about eight years, when he resigned to accept a
professorship in the Southern Baptist Theological Seminary.
He was succeeded by Richard M. Dudley, D.D., a native of
Kentucky, and a descendant of the famous old pioneer preacher

Issachar Pawling. 60 1

Ambrose Dudley. Under his administration the college has
been more prosperous than during" any previous period since
the beginning of the Great Civil War, and the friends of the in-
stitution entertain confident hopes, that under his management
it will continue to occupy the front rank among the literary in-
stitutions of the Mississippi Valley.

In an address delivered at its fiftieth anniversary, June 31,
1879, ■^^- Manly says: "The history of the college has never
been written, but its influence has been engraven in imperisha-
ble characters on men that have moved men, especially in the
Baptist denomination in Kentucky, and in much of the Western
country. More than 2,000 students (and more than 200 of
these were ministers) have attended in its halls, and received
the moulding influence of its instructions."

Issachar Pawling is a name that ought to be held in grate-
ful remembrance, by the Baptists of Kentucky. He was a na-
tive of New Jersey, where he was born, October 19, 1757. In
early life, he emigrated to Kentucky, and settled in the Blue
Grass region, where he acquired a considerable fortune. When
the subject of erecting a Baptist College, in Kentucky was agi-
tated, and a Board of Trustees was incorporated for the pur-
pose of effecting this object, Mr. Pawling placed at its disposal
;^20, 000, with a view to aid young men in procuring an educa-
tion for the gospel ministry. A large boarding hall, bearing his
name, was erected on the college ground, at Georgetown, by
means of which cheap board is offered to students preparing for
the ministry. He was for many years, a pious and devoted
member of the Baptist church. He died of paralysis, at the res-
idence of Thomas Dawnton, in Mercer county, April 5, 1832.
In an obituary notice written by U. B. Chambers, editor of the
Baptist Chronicle, he is justly denominated, the "original found-
er of Georgetown College."

Rev. William Staughton, D.D,, the first president-elect
of Georgetown College, was born of poor, pious Baptist parents
in Coventry, England, January 4, 1770. He was early appren-
ticed to a silversmith, but, making a profession of religion soon
afterward, he resolved to obtain an education. He finished his
literary course at Bristol Academy, where also he began his min-
istry. At the age of seventeen, he wrote and published a small
book, titled "Juvenile Poems." In 1793, he emigrated to
39

6o2 History of Keritiicky Baptists.

Charleston, South Carolina. Here he preached about eighteen
months. The climate not being congenial, he moved to New-
York, and soon afterward commenced preaching at Jacobstown,
N. J. Here he was ordained to the full work of the ministry,
June 17, 1797. In 1806, he was called to the care of the First
Baptist church, Philadelphia, where he labored five years, when
he went into the constitution of Sansom-street church, of the
same city. Of this church, he became pastor, and continued
in that position, many years. From this period, he became the
leading spirit among the Baptists of Philadelphia. He was a
preacher of eminent ability, a man of wonderful energy and
industry, and, in public spirit and enterprise, ranked among the
leading Baptists of the continent. The Baptist Educational So-
ciety for the Middle States, was organized in 1812, for the pur-
pose of aiding young men, licensed by Baptist churches, to
procure literary and theological qualifications for the gospel
ministry. The following year, Dr. Staughton was chosen tutor
of such young men of proper qualifications, as could be induced
to come under his teaching. In discharging this duty, he labored
many years with zeal and success, receiving the young men he
taught, into his family. Spencer Clack, distinguished as a teach-
er and writer among the early Baptists of Kentucky, was one of
Dr. Staughton's pupils.

In the City of Philadelphia, Dr. Staughton organized the
first Female Bible Society in the world.* He was the first
corresponding secretary of the Baptist Board of Foreign Mis-
sions. Having been elected the first president of Columbian
College, he moved to Washington City in 1823, to discharge the
duties of that office. He held this position till 1827, when he
resigned ancf returned to Philadelphia. In September, 1829, he
accepted an invitation to become president of Georgetown Col-
lege, and, on the 20th ol October following, started West to
assume the duties of that position. He stopped at Washington
to spend a few days with his children. Here he was taken sick,
and, on the 12th of December, 1829, left the walks of men to
enter the glories of the world beyond.

RocKWooD GiDDiNGs was born August 8, 18 12, in the State
of New Hampshire. In early life he professed religion, and

*Lynds Mem. of Dr. Staughton, p. 157.

Rockwood Gtddings; Duncan R, Campbell ^ LL.D. 603

united with a Baptist church. In 1833, he graduated at Water-
ville College, and soon afterwards commenced the study of med-
icine, first in Virginia, and then at Warsaw, Kentucky. Soon
after he finished his medical studies, he became convinced that
it was his duty to preach the gospel. In 1835, he was ordained
to the ministry, and took pastoral charge of the Baptist church
at Shelby ville, Kentucky. In the fall of 1838, he was elected
president of Georgetown College. The institution was without
a faculty or an endowment ; the Board of Trustees was composed
of three different sects, and Bacon College, under the control of
the Campbellites, was springing up in the same town. He
entered with great zeal upon the apparently almost hopeless task
of extricating the college from its embarrassments. He suc-
ceeded in inducing some of the trustees to resign, thereby har-
monizing the conflicting elements that had threatened the
destruction of the institution. Bacon College was soon removed
to another point, and, within eight months, the president had
secured ;^8o,ooo in unconditional notes for the endowment of
the college. The labor endured in performing this work, was
too great for his delicate constitution. While preaching, in the
month of October, 1839, he sank down in the pulpit exhausted
and helpless. He was carried to Shelbyville, where, on the
29th of the same month, he ended his earthly trials and triumphs.
Duncan R. Campbell, L.L. D., was born of Presbyterian
parents, in Perthshire, Scotland, August 13, 18 14. He was
educated for the Presbyterian ministry at the University of Edin-
burgh. After finishing his education, he moved to England,
and became pastor of a church in Nottingham, and, afterwards,
missionary in London. Becoming dissatisfied with his baptism,
he came to the United States in May, 1842, where he was soon
afterwards immersed in the First Baptist Church in Richmond,
Virginia, by J. B. Jeter. He was soon afterwards ordained
pastor of Leigh Street Church, in Richmond, Virginia. After
a brief stay in Richmond, he went to Mississippi, where he
became pastor of Vernon and Grand Duff churches. His health
failing, he came to Kentucky in August, 1845. Here he
accepted the pastoral care of Georgetown church, where he
labored with much success about four years. He was then elected
Professor of Hebrew and Biblical Literature in the Theological
Seminary at Covington, Kentucky. While filling that position,

6o4 History of Kentucky Baptists.

•
he was pastor of the Newport church, and missionary of the
General Association. There were about eighty additions to the
Newport church during one winter while he was pastor. In
1852, he was elected president of Georgetown College. While
filling this position, he was pastor, at different periods, of the
churches at Great Crossing, Mt. Vernon and East Hickman,
In 1855, he undertook to raise ^100,000 for the endowment of
the College. In the fall of 1857, ^^ announced to the Board of ■
Trustees that, the sum was secured in good paper. Under his
administration, the college greatly prospered, until the breaking
out of the Civil War. He died suddenly, at Covington, Ken-
tucky, while on his way home from New York, August 11, 1865.
Nathaniel Macon Crawford, son of Hon. William H.
Crawford, an eminent jurist and statesman, was born at Wood-
lawn, Oglethorpe county, Georgia, March 22, 181 1. He was
educated at the University of Georgia, where he graduated at
eighteen years of age with the first honors of his class. He
then read law, but never engaged in its practice. He was after-
wards elected Professor in Oglethorpe College at Midway. He
married at the age of twenty-nine. At the birth of his first
child, he being a Presbyterian and his wife a Baptist, he resolved
to give the subject of infant baptism a thorough investigation,
in order to furnish himself with arguments to overcome the
scruples of his wife. This investigation led to his becoming a
Baptist. He soon after entered the ministry, and after preach-
ing a year at Washington, Georgia, he succeeded Dr. Brantly
in the pastoral care of the First Baptist Church in Charleston,
S. C. After two years, he was elected to the chair of Theology
in Mercer University, which he filled with ability from 1846 to
1856. During this period he preached regularly every Sabbath,
when his health would permit. About 1852, he had an attack
of paralysis, from which he recovered very slowly. On the res-
ignation of J. L. Dagg, D.D., he was elected to the Presidency
of Mercer University, but soon resigned to accept the Profes-
sorship of Moral Philosophy in the University of Mississippi.
Alter remaining in this position about a year, he was elected
Professor of Theology in Georgetown College, Kentucky. In
the summer of 1858, he was re-elected President of Mercer
University, and spent seven years at the head of that institution.
In 1865, he accepted the Presidency of Georgetown College.

Nathanael Macon Crawford. 605

He filled this position until June, 1871, when he was compelled
to resign on account of failing health. He immediately returned
to his native State, where a recurrence of paralysis brought him
to the end of his earthly career, October 27, 1871.

Dr. Crawford was a man of eminent abilities. He was a
teacher of a high order in every branch of learning he was called
to teach. Before his bodily powers were weakened by disease,
he was one of the first pulpit orators of the South ; and as a
clear, strong and forcible writer, he had few superiors.

CHAPTER XXXIII,

THE CAMPBELLITE SCHISM.

The seed of anti-niissionism, sowed by Campbell, Parker
and Taylor, found a genial soil in the territory of Licking
Association. As early as 1819, that fraternity declared itself
out of the General Union of the Baptists in Kentucky. The
next year it withdrew correspondence with Elkhorn Associa-
tion, assumed the title of Particular Baptists, tabled a circular
received from the Baptist Board of Foreign Missions, and agreed
to receive John Taylor's pamphlet, written against Foreign
Missions, and recommend its perusal. This clearly [^exhibited
the spirit of the body, although no direct action was taken on
the subject of benevolent societies, till fifteen years later.

At this meeting of Licking Association (1820), a new
charge was alleged against Elkhorn Association, to the effect
that ' 'They hold in connection with them, churches and preach-
ers that hold and advance doctrines contrary to those on which
that association, as well as this, was constituted." The doc-j
trines complained of, had reference to the extent of the atone-ll
ment. Some, perhaps all, of the preachers in Elkhorn, preach-
ed to the unconverted, indiscriminately, that they should repent
and turn to God, and that Christ tasted death for every man,
while the Licking Association held the doctrine of a limited
atonement, and deemed it unsound to preach repentance indis-
criminately. It will be remembered that one item in the terms
of General Union, was ' 'That preaching Christ tasted death for
every man shall be no bar to communion." But Licking Asso-
ciation had declared herself out of the general union. This was ,^
the second rupture of the General Union, since its formation,^
in 1 80 1 ; South Kentucky Association had rent itself off, in \^0}X
taken the name of Separate Baptists and gone to the extreme
of Arminianism, in doctrine ; and now, Licking Association had

[606]

TJie Campbellite Schism. 607

rent itself off, assumed the name of Particular Baptists, and gone
into Antinomianism. Opposition to all enterprises, having for
their object the salvation of men, was a natural result. This
action of Licking had but little immediate effect upon the sur-
rounding associations, but yielded some bitter fruits, a score of
years afterwards,

A little previous to this period, some discontent was mani-
fested in Red River Association, on the same subject. The
beginning of this trouble is related as follows, in the minutes of
Bethel Association, of 1826: "In the year 18 16, an unpleasant-
ness was manifested by some of our elder brethren in the minis-
try, towards some of our doctrinal views, namely, the calling on
sinners in our congregations, to repent of their sins, and believe
the gospel ; and that the invitations of the gospel were to all, to
whom it was preached. The nature and extent of the Atone-
ment of the Lord Jesus Christ, then became a matter of contro-
versy ; though not serious, until certain Baptists, from the
upper counties of this State, settled among us. At first, they
manifested an appearance of friendship and fellowship towards
our churches and ministers, which led us to suppose they were
desirous to return into the General Union again. We, therefore,
upon their application, received them into our churches." The
"Baptists from the upper counties," referred to above, were
Absalom Bainbridge and perhaps some private members. Bain-
bridge had been one of the leading spirits in Licking Associa-
tion. On moving to the territory of Red River Association,
probably abbut the year 18 18, he united with the church called
West Fork of Red River. As "soon as they obtained a standing
among us," continues the narrative, "[they] manifested d. party
spirit, which soon found its way into our Association. Things
now became serious ; a want of brotherly love and christian
forbearance was soon manifested in the deportment of a num-
ber of the preachers and lay members, especially, at the Asso-
ciation, from year to year. Instead of meeting in love, for the
mutual edification and comfort of each other, and to preach the
glorious gospel to sinners, our meetings became scenes of con-
tention, which reflected on us, as a religious society, and great-
ly injured the cause of God among us.

' ' This state of things continued to grow worse, until the
the year 1824, when the association proposed to the churches

6o8 History of Kentucky Baptists.

to meet in convention, and in a brotherly and Christian spirit,
to discuss these doctrinal points, at issue between us. Accord-
ingly, 24 churches sent delegates, who met at Union meeting-
house, in Logan county, Ky. , November 24, 1824. After being
organized, the causes of grief were called for, and the only one
exhibited was, 'The preaching of the Atonement to be general or
nniversal in its nature.' .After discussing the subject, the con-
vention, by a unanimous vote, resolved as follows : * We agree,
aftef all that has been said on the subject of the atonement, al-
though some little difference of opinion exists, to live togetJier in
peace and Jiarmony, bearing and f 01 bearing zvith each other.' "

The convention then recommended to the churches, to
bury all the weapons of contention. When the proceedings
of the convention reached the churches, there was much joy
among the friends of peace. But the rejoicing was of short
duration. The spirit of Licking Association was too prominent
in some of the ministers to be satisfied with anything less than
a complete victory. When the association met, in 1825, it was
found that sixteen of the churches had rejected the advice of
the convention, and some of their letters breathed a spirit of
bitterness, not before manifested. It now became apparent to
all, that a reconciliation was hopeless. Accordingly, it was
agreed to divide the association into two fraternities, the upper,
or eastern division, was to retain the old name. Red River.
Each church was to have the privilege of uniting with the di-
vision it might elect, and the minorities of churches, not agreed
on the issue involving the separation, should have letters of
dismission to join the churches with which they agreed.

In accordance with this agreement, messengers from eight
churches met at the Gilead meeting-house in Todd county,
and formed themselves into an association, under the style of
Bethel Baptist Association, October 28, 1825; Three other
churches were received into the new fraternity, immediately
after its organization. They adopted the constitution, abstract
of principles, and rules of decorum of the mother fraternity,
which were in harmony with the terms of general union.
Among the ministers of the new association were the illustrious
names of Reuben Ross, John S. Wilson and Wm. C. War-
field, to which that of Wm. Warder was soon afterwards
added.

TJie Campbcllite Schism. 609

Red River Association was now out of the General Union,
and henceforth harmonized with Licking. The schism stopped
here, for the present. But the leaven was in many associations
in the State, and ultimately produced its legitimate effects,
which will be noticed in their appropriate place. These theo-
logical subtilties, which had occupied too much of the time,
thought and sermons of a certain class of minds, among the
Baptists of the West, were being pushed aside by the more
novel, if not more practical, issues presented in the current
writings of Alexander Campbell. The Christian Baptist did
not enter into discussion of the shadowy differences of opinion
among the Baptists, but boldly attacked their fundamental doc-
trines, both of theory and practice.

The first positive fruits of Mr. Campbell's attempted re-
formation, appear to have been gathered in North Carolina.
The following extract is from a letter, printed in the Christian
Baptist of December 4, 1826: " I have before me a letter re-
ceived from a Baptist preacher in Wake county, N. C, stating
that nine churches of the Raleigh Baptist Association have rent
themselves from that association, in consequence of the annoy-
ance they have met with from missionary schemes and mission-
ary beggars. They call themselves the ' Reformed Baptist
churches.' I also saw, a few days since, a respectable Baptist
preacher from the Neuse Baptist Association, who stated that
he thought there were as many as fifteen churches, in that as-
sociation, ready to separate from the association for the same
reasons. He also stated that one church in the Kehukee Asso-
ciation had pointedly declared against the missionary and
money-begging system."

It is probable that the reformation effected by these ' ' Re-
formed Baptist churches," consisted in their adopting Mr.
Campbell's current views on the subject of missions, Bible and
tract societies, the support of ministers, and theological educa-
tion, which led, as in most other similar cases, to Antinomian-
ism. But it was not long before Mr. Campbell's theological ten-
ets began to yield fruits nearer home. Up to August, 1829, Mr.
Campbell was a member of a society, recognized as a Baptist
church. This church was a member of Mahoning Baptist As-
sociation. Mr. Campbell's influence was so great, both in the
church of which he was a member, and the small association to

6io History of Kentucky Baptists.

which it belonged, that, not\vithstanding his known and pub-
Hcly avowed heterodoxy, neither had he been discipHned by his
church for heresy, nor his church by its association for retain-
ing him as a member. The Baptist denomination was, there-
fore, held responsible for his teaching. The Baptists, generally,
were becoming very restless under this exceedingly odious re-
sponsibility, while his disciples were daily multiplying in the
Baptist churches, and becoming more bold and confident in
proclaiming his heresies, under the pseudonym of the "an-
cient gospel."

In August, 1829, Beaver Association, a small Baptist fra-
ternity in Pennsylvania, met at Providence meeting-house, near
Pittsburg, and, after discussing the subject of Mr. Campbell's
teaching, resolved to withdraw fellowship from Mahoning As-
sociation, on account of its maintaining, or countenancing, the
following sentiments, or creed:

1. They maintain that there is no promise of salvation
without baptism.

2. That baptism should be administered to all who say
that Jesus Christ is the son of God, without examination on any
other point.

3. That there is no direct operation of the Holy Spirit,
on the mind, prior to baptism.

4. That baptism produces the remission of sins and the
gift of the Holy Spirit.

5. That the Scriptures are the only evidence of interest
in Christ.

6. That obedience places it in God's power to elect to
salvation.

7. That no creed is necessary for the church but the
Scriptures as they stand.

8. That all baptized persons have a right to administer
the ordinance of baptism.

This is believed to have been the first official declaration
of nonfellowship for Mr. Campbell and his followers. The
other associations corresponding with Mahoning, withdrew fel-
lowship from it, during the same, and the following month.
The Appomattox Association in Virginia, at its meeting, in
May. 1830, recorded the following item:

' ' Whereas, there is satisfactory evidence, that the writings

TIlc Campbellite Schism, 6 1 1

of Alexander Campbell have exerted what we consider a mis-
chievous influence upon numbers of churches, fomenting envy,
strife and divisions among those who had before lived in fellow-
ship and peace. Therefore, Resolved, That this association
most cordially approves the course pursued by the Beaver and
her sister associations in withdrawing from Mahoning."

Frankfort church, of which Silas M. Noel was pastor, was
the first Baptist organization, in Kentucky, that took action on
the subject. A newspaper war had been waged, about five
years, over the differences between the teachings of Mr. Camp-
bell and those of the Baptists; they had been discussed per-
petually, in the social circle, and in all the pulpits in the land,
and the parties were now pretty clearly defined. The churches
had hoped that the strange enthusiasm, enkindled by Mr. Camp-
bell's fertile pen, and plausible preaching, would subside, and
the schismatics be reclaimed. Their indulgence had been mis-
construed by the "reformers," and tended to increase their
aggressiveness. The pastor of the church at Frankfort saw the
mistake, and its evil consequences, and induced his charge to
send a letter to Franklin Association, of which it was a mem-
ber, to endeavour to induce that body to take a decided stand
against Canripbellism, and advise the churches to exclude from
their membership, such of its adherents as could not be re-
claimed. The letter was, without doubt, written by the pastor.
The following extracts from this letter, the first official docu-
ment written against Campbellism in Kentucky, will exhibit
something of the spirit of the " reformation," as well as the ex-
cited temper of the Baptists, at that stormy period :

"We have high authority to count those who preach
another gospel accursed ; to mark them who stir up strife and
cause divisions." "We have no authority to receive such into
our houses, or bid them Godspeed.''

"At this crisis, those who seek inglorious repose, by
making truce with the adversaries, should have their furlough.
They are unworthy of the service, unfaithful to the King. We
admire charity, but let it be the uncompromising charity of the
Bible. All beside is hypocrisy and spiritual venality.

" We viewed them [the Campbellites] as impotent, and
unworthy of notice, until they have scattered discord and cor-
ruption through many churches. By our forbearance, and their

6i2 History of Kentucky Baptists.

partial success among the Baptists, they have become vain and
impudent. They have, as they think, waged a war of exter-
mination against our altars, our church constitutions and our
faith. They blaspheme the Holy Spirit, by denying and de-
riding his direct and invincible influence in the work of regen-
eration, before baptism. [They deny] that sinners are saved
by grace, sovereign and free, and justified by the righteousness
of Christ, imputed. Even these fundamental doctrines are ridi-
culed, reviled ; and the final perseverance of the saints is made
the subject of a jeering, taunting sneer. An apostle would de-
liver such apostates unto Satan, that they might learn not to
blaspheme ; for, like Alexander, concerning faith they have
made, shipwreck. They calculate on success by fomenting
strife among us, by stratagem and guile.

"While they pour contempt upon our views of the plan of
salvation, they have neither candor, honesty, nor magnanimity
to disclose their own." " In this struggle we do not expect
much from Latitudinarian Baptists. The annals of the church
furnish no instance in which they have sacrificed much in de-
fense of truth." "Even, now, they are seen casting a leering,
wishful eye towards the enemy's camp. How often have they
mutinied and become our worst enemies ! In the Arian war,
many of them went out from us, and in t/n's war with the Pela-
gians, and Sandemanians,* called Campbellites, many of them
may in like manner desert us. God has his own way to cleanse
his sanctuary. In Great Britain, some of them have become
Socinians ; in New England, Unitarians; in Kentucky, Arians
and Campbellites."

" Through the minutes of the Beaver Associasion . . .
we learn that Mahoning Association has fallen ; that Mr. A.
Campbell, his church and Association, have been solemnly ex-
cluded by the decision of the proper tribunal, the neighboring as-
sociations.

After inserting the errors, for the countenancing of which
Mahoning Association was excluded from the fellowship of the
neighboring associations, the writer of the letter continues :

" For these destructive conceits, Mahoning has suffered
excision from the fellowship of her sister associations. Add to

"■•■'It will be seen that Dr. Noel identifies Campbellism with Sandeman-
ianism .

Letter to Franklin Association'. 613

these . . . [Mr. Campbell's teaching] in regard to the office
and work of the ministry, experimental religion, and the abro-
gation of the ten commandments, and you then have Campbell-
ism unmasked — the creed of the no creeds. Can any real Bap-
tists abide this ? Will not this Association consider it her duty,
to say to the churches, these corruptions are to be discounte-
nanced, and republish in her minutes, the report in regard to
Mahoning, as contained in the minutes of Beaver ? We can do
nothing less than request it, and instruct our members to vote
for this, and every other measure, calculated to suppress these
upas sprouts of the dark ages, nick-named ' Ancient Gospel. '
George Whitfield, in speaking of Robert Sandeman, to a Scotch
audience, emphatically remarked : ' He is an Ishmaelite ; his
hand is against every man ; and every man's hand ought to be
against him. '

•'Brethren, the reckless spirits of the day have opened
wide the floodgates of detraction, and abuse against your church
order, your covenants, your constitutions and your faith. They
sacrilegiously insult the spirits of the pious dead, by deriding
the sanctity of their hope and the triumphs of their faith. The
men who have borne the burden and heat of the day, who have
preached Christ crucified through the iron grates of prisons, and
hymned his praise amid the blaze of kindling fires, are numbered
with bigots and enthusiasts .... All these heralds of
mercy are ranked with lying prophets, and you are modestly
invited to record your infamy by abjuring their faith and
hope.'**

This letter was presented to Franklin Association at its
meeting at the" Forks of Elkhorn, September 19, 1829. But the
Association was not yet ready for any decisive action on the sub-
ject. They still vainly hoped that the storm would blow over,
and the schismatics be reclaimed. They published in their min-
utes, " the report relative to Mahoning Association, as con-
tained in the minutes of Beaver, " and "the churches were ad-
vised to discountenance the several errors and corruptions for
which Mahoning Association had suffered excision. " This ap-
pears to have been done merely to gratify Frankfort church.
No reference is made to its errorists and corrupters, in Ken-

*Bap. Chron., Vol. i. p. 34, et sev.

6 14 History of Kentucky Baptists.

tucky. Even the circular letter made no reference to the tur-
bulent contentions that were convulsing the churches. It was
evident that the Association was not yet ready for decisive ac-
tion. The far-seeing Dr. Noel saw the evil of delay, but could
not arouse the Association to a sense of the impending danger
to the peace of the churches. Elkhorn Association took one
wise precaution, this year. Hitherto the churches had been al-
lowed to send any number of messengers to the association,
they might desire. Several of the churches, in the body were
supposed to have a majority of Campbellites. Against another
year, by the arts, which it was known they did not scruple to
use, the schismatics might have a majority in the Association.
To guard against these arts, the Association, at its meeting in
Lexington, in 1829, passed the following:

''Resolved, That hereafter the churches composing this
association shall be represented by votes in the following man-
ner, viz : Every church shall be entitled to two votes ; if com-
posed of one hundred members, three votes, and one vote for
every additional hundred members. " There seems to have been
no direct action taken at this meeting in regard to the prevailing
heresy. The precaution taken by Elkhorn may have been
caused by the action of Boones Creek Association the year
previous. The Campbellites, having gotten the ascendency in
that body in 1828, it entered upon the minutes for that year the
following record :"

"This association, having taken into consideration the
request of some of the churches for an amendment of her con-
stitution, after mature deliberation, is decidedly of opinion that
the Word of God does not authorize or prescribe any form of
constitution for an association in our present organized state;
but we do believe that the Word of God authorizes the assem-
bling of saints together for his worship. We, therefore recom-
mend to the churches the abolition of the present constitution,
and, in lieu thereof, the adoption of the following resolution :

" Resolved, That we, the churches of Jesus Christ, believing
the Scriptures of the Old and New Testament to be the Word
of God, and the only rule of faith and obedience given by the
Great Head of the Church for its government, do agree to meet
annually, on the third Saturday, Lord's Day and Monday in-
September, for the ivoisJiip of God; and, on such occasions,

Campbellite Disturbance, 615

voluntarily communicate the state of religion among us by let-
ters and messengers."

This proceeding gives sufficient evidence of a Campbellite
majority in the associational meeting. The churches, however,
refused to comply with the advice. At the meeting of the
association at Hinds Creek, in Madison county, the next year,
the constitution was sustained by a small majority.

North District Association had, in 1829, a decided majority
in favor of Campbellism. The leading issue in that body was
the question of creeds. On this question a victory over creeds
was easily obtained. The old churches of which the fraternity
was composed, were, before the general union. Separate Bap-
tists, and were strongly opposed to all written articles of faith.
They had, for the sake of union, assumed the appellation of
united Baptists, and subscribed to the terms of general union.
But they had by no means purged out the old leaven. Under
the artful leadership of John Smith, they threw off what he
easily pursuaded them was a yoke of bondage. Having thus
severed themselves from the general union of the Baptists, they
fell an easy prey to the new doctrine. Ten churches were res-
cued from the wreck, and were acknowledged by the neighbor-
ing associations to be the orderly part of North District
Association.

Licking Association adopted the policy of Mr. Campbell in
regard to missions, benevolent societies and theological educa-
tion, but rejected his theology. In her circular letter of 1830,
she says : "It is a matter of pleasing astonishment that the
schisms and divisions prevailing so extensively in the Baptist
ranks, havebeen kept from among us, and that we have been
permitted to enjoy uninterrupted harmony."

Bracken Association appears to have taken no action on the
subject of "the Reformation," in 1829. Concord, North Bend
and some others of the small associations in the northern part
of the State, appear to have been silent on the subject. Sul-
phur Fork copied into her minutes the action of Beaver Associ-
ation, and warned the churches against the errors for which
Mahoning was excinded.

The confusion was introduced into Long Run this year in a
little different way. Two new churches, Pond Creek and Goose
Creek, petitioned for membership in the body without present-

6 1 6 Histofy of Kentucky Baptists

ing written articles of faith. Their petition was laid over till
the next association, and a committee was appointed to labor
with them. No action was taken concerning the prevailing
heresy. The churches in Salem Association seem not to have
been affected by the heresy, and all the more Southern associa-
tions were silent on the subject. The followers of Mr. Camp-
bell were largely in the majority in Tates Creek Association,
and the most the Baptists hoped for was to save a remnant of
the churches composing it.

Baptist Association copied into her minutes the erroneous
tenets pointed out by Beaver Association, and advised the
churches to receive no applicant into membership nor preacher
into their pulpits, Avho held these errors.

It will be observed that, notwithstanding the reckless daring
of the schismatics, and the urgent vehemence of some of the
church letters to the association, the actions of the latter had
all been conservative. This was construed by the schismatics,
and especially by their adroit leader, as a confession of the
weakness of their cause. The success of the "Reformers " in
proselyting Baptists to their views was remarkable. They
already had large majorities in Tates Creek and North District
Associations; Boones Creek was nearly equally divided; Bracken
was doubtful, and their progress had been so great in Elkhorn
that they had little doubt that they would, by prudent manage-
ment, have a majority in the next meeting of that old mother
fraternity. With these five associations under their control, they
felt confident that they would be able speedily to unite the Bap-
tists of the whole State under their banner. Their aspiration
and expectation was to bring the whole christian world into one
glorious union "on the Bible alone," in an incredibly short
time. They did not dream of a separation from the Baptists.
They expected to bring the Baptists out of the darkness and
smoke of Babylon, and Avere confident that all that was neces-
sary to accomplish this was to get the Baptists to hear them.
This they must do at any cost. Their enthusiasm knew no
bounds. They fancied that they could already see the dawning
of the Millennium. To confirm them in this happy anticipa-
tion, Mr. Campbell started a new periodical (or changed the name
of the old one), to which he gave the name of the Millennial
Harbinger. As John the Baptist came to proclaim the speedy

Campbellitc Disturbance. 617

coming of the Messiah, tJiis Haibinget was estabhshed to hail the
Millennium at hand.

But one more year's labor was to decide the question, as to
whether the Baptists were to be brought in to the light,
and, with united voice, hail the rising of the morning star, or
whether, like Beaver Association, they would remain in Baby-
lon, and cast out the sons of light to wage war against missions,
Bible societies, theological education, clergymen, creeds, con-
fessions of faith, associational constitutions, church covenants
and other gigantic evils, alone. It was hardly a question with
the Millennialists. They were fully assured of the righteousness
of their cause, and as confident of the near approach of the
Millennium, as McNemar, Dunlavy, Stone and their coadjutors
had been twenty-seven years before, and were correspondingly
confident of success. The Baptists were hopeful, but not san-
guine that the enthusiasts would return to sober thought, and
be reclaimed; but if this now feeble hope was not realized, they
were determined to exclude the disturbers of their worshiping
assemblies and deliberative councils, from their churches and
associations. For the present, the contest was for the promi-
nence in Bracken, Elkhorn, Boones Creek, Franklin, Long Run,
Baptist and .South District Associations, North District and
Tates Creek having already been brought under the control of
the "Reformers." Each party felt from its own standpoint, the
importance of the contest, and both prepared for the struggle.
The leaders of the contest on the part in the Campbellites, were
John Smith, Jacob Creath, Sr. , and Jacob Creath, Jr., on the
part of the Baptists, Silas M. Noel, George Waller and Wm.
Vaughan; Jeremiah Vardeman and Walter Warder seemed un-
decided.

Never was there a time when religious controversy caused
greater or more unremitting excitement on this continent, than
was minifested in Kentucky during the years 1829, and 1830.
The contest was a civil war. The contending parties were all
members of the same churches and associations. The strife per-
vaded every department of society. The mad spirit of the hour
entered the council chamber, pervaded the worshiping assem-
bly and invaded the sacred precincts of the hearthstone and fam-
ily altar. Every form of public worship became a subject of
wrangling and debate. Songs of praise, prayers for divine
40

6l8 I li story of Kentucky Baptists.

mercy, the regenerating power of the Holy Ghost, preaching
from Scripture texts, exhorting sinners to pray, and relating
the dealings of God with the soul Avere made subjects of jeering,
contempt and derision. The Baptist division of North District
Association complain, in their minutes of 1830, that the schisma-
tics "even deny the special operation of the Spirit in quickening
the dead sinner, and by way of ridicule, ask, where did the
Spirit hit you? whether in the shoulder or under the fifth rib,
etc."* It is not to be wondered at, if the bitterest feelings of which
Christians are capable, were engendered.

There was the widest conceivable difference in the spirit
and temper of the two parties. The Baptists were like Moses
when he looked upon Aaron's golden calf; the Campbellites ex-
hibited the spirit of those who danced around it. The former
were overwhelmed with sorrow and mortification, the latter were
buoyant, hopeful and enthusiastic. The Baptists wept, prayed
and confessed their sins, in the saddest perplexity, were perhaps,
too often indignant against the ridiculer of their doctrines and
their Avorship, and longed for peace on any terms that would
not compromise their conscience, or their honor. The Camp-
bellites boasted of their superior intelligence and piety, looked
forward as to certain and speedy victory, and moved onward aj
with a show and flourish of trumpets, proclaiming everywhere
their successes and triumphs. Their boastful confidence is fitly
illustrated by the assertion of John Smith, that, within a few
months, he had "baptized seven hundred sinners, and capsized
fifteen hundred Baptists, "f and the intensity of their enthusi-
asm may be gathered from the circumstance of the same Johr
Smith and "two pious Christian women who loved the word
that he preached publicly shaking the dust from their feet as
a testimony against Stony Point Baptist church, on account ol
their refusing Mr. Smith permission to preach in their house. |
It is probable that the proceedings of Franklin, Sulphur Fork,
Tong Run, Baptist and Boones Creek Associations, tame and
conservative as they were, checked in some degree, the progress
of Campbellism which threatened to carry everything before it,
in the Bluegrass region of Kentucky. But they do not appeal
to have moderated the zeal, enthusiasm and persistence ofitJ
advocates.

*Bi;n. Chron. V. i p. 140. tLife of Elder John Smith, p. 250. Jib. p. 271,

Willm m Va iigJia n. 619

It was doubtful whether a majority of the Baptists in the
bounds of Bracken Association favored the new doctrine, or not.
It was on the territory of this small but intelligent and respecta-
ble, fraternity, that Mr. Campbell first made his appearance in
Kentucky, and held his debate with McCalla. He had here
many admirers and his followers could not fail to feel a deep
interest in carrying the churches of this Association, into the
"Reformation." During the revival of I827-9, the aggregate
membership of the churches had increased, from i, 103 to 2, 303.
Walter Warder was the chief laborer during the revival, but
Vardeman, Creath, Jr. and John Smith had visited, and preached
amongj the churches, and the latter had exerted his full strength
in opposing Calvinism, as he termed it, and advocating Campbell-
ism. In 1829, Jesse Holton, known to be a Campbellite, was
elected moderator of the Association, over Walter Warder, who
had filled that position during the nine years preceding. This
and the rejection of correspondence with Licking Association,
on the same terms that Elkhorn corresponded with that body,
afford sufficient evidence that the Campbellites were in the
ascendency in the Association. John Smith, having been re-
quested by Walter Warder to be present, was invited to a seat in
the body, and made a speech against the Philadelphia Confession
of Faith. Immediately after the Association adjourned. Smith
made a tour among the churches composing it, preaching the doc-
trine of the Christian Baptist. He was followed by crowds, and
received with enthusiasm. The Campbellites were confident that
they had the Association and its churches, fully under their
control.

About this time, in the fall of 1829, Wm. Vaughan mov ed
back from Ohio, where he had lived a year or two, and settled
again within the bounds of Bracken Association. He at once
began to visit the churches and expose the sophistries of
Campbellism. His first sermon was at Lees Creek, where
Blackstone Abernathy had succeeded him as pastor, on his
removal to Ohio, and had led a majority of the church into
Campbellism. Soon after this he went to Mayslick church, of
which Walter Warder was pastor, and exposed what he deemed
the dangerous heresy of Mr. Campbell, in two masterly sermons.
Whatever of the delusion of Campbellism had found a place in
Walter Warder's creed, was swept away by these two sermons,

620 History of Kent7icky Baptists.

and henceforth he took his position firmly on Baptist ground.
Vardeman also shook off the enchantment of "the Reformation."

Mr. Vaughan, during this stormy period, had no pastoral
charge, except for one Sunday in the month, at Carlisle. He
gave his tim.e to visiting the churches in Bracken and the ad-
joining associations, and combatting the prevailing heresy. In
January, 1 830, he and Warder were called upon to ordain John
Holliday, at Millersburg. They resolved to say nothing about
Campbellism on the occasion, and hoped to have a season of
spiritual devotion, for which their souls were hungry. But such
privileges were seldom enjoyed in the public assemblies, at this
period, and their hopes were disappointed on this occasion.
When they reached Millersburg, they found Jacob Creath, Jr.
there, uninvited, but insisting on taking part in the ordination.
This was denied him. That night he preached a Campbellite
sermon. Next day Mr. Vaughan answered him in a sermon two
and three-quarter hours in length. This, says the subsequent
historian, saved Millersburg church from the meshes of "the
Reformation. "

In the following May, Mr. Campbell sought a personal in-
terview with Mr. Vaughan, in which he endeavored to win him
over to "the Reformation," by representing to him, that he
would have more friends and be better sustained, if he would
join "the Reformation."* He added in the same conversation:
"If you and Walter Warder will join the Reformation, this
whole country will go into it." No inducement, however,
could move this good and great man from what he deemed his
duty to his Master. He and Warder continued to labor dili-
gently, during the spring and summer, to bring the churches
to order, and reclaim the dissenters.

Bracken Association met in Washington, on the first Satur-
day in September, 1830. There was an intense interest felt by
both the parties of which it was composed. The election of a
Moderator would determine who held the balance of power.
The vote was taken, and Mr. Vaughan was declared elected.
This showed a Baptist majority. The Church at Mayslick
having divided, and each party presenting letters to the Asso-
ciation, claiming to be the original Church, it was,

*Taken down from Mr. Yaughan's lips, in 1868. See also Bap. Chron.
V. ii. p. 37.

Dhnswjis. 62 1

Resolved, That the majority be recognized as such ; the
minority having embraced a system of things called Reformation,
thereby departing from the principles of the United Baptists in
Kentucky, and of the Association.

The Church at Bethel also sent two letters, The minority
was recognized as the church, the majority having departed from
the principles of the United Baptists. North District Associa-
tion having divided, each party sent a letter and messengers to
Bracken. The party composed often churches, which held to
the original principles of the United Baptists, was recognized as
North District Association.

In Elkhorn and Franklin, the confusion and strife were
greater than in Bracken. The church at Versailles, between
Frankfort and Lexington, and a little nearer the latter than the
former, had fully adopted the views of Mr. Campbell, in 1829.
The two Creaths and Josephus Hewett were members of this
church, and hence were beyond the danger of discipline for
prosecuting the work of reformation. The tenets of Mr.
Campbell had been adopted by some members, in most, or all
of the churches in Franklin and Elkhorn Associations. The
policy of the Creaths and Hewett was to watch for any strife
that might occur in any of the churches, [as their conduct
proved], foment the strife till a division was produced, "take
sides" with the party most favoring Campbellism, and, if it
should be in the majority, abolish the creed of the church; if in
a minority, constitute it a church "on the Bible alone."

At South Elkhorn, the oldest church north of Kentucky
river, a division had been produced twenty years before, by the
rupture in Elkhorn Association, caused by a contention between
Jacob Creath, Sr. and others. Jacob Creath, Jr. became pastor
of the majority party. This party which had been recognized
by Elkhorn Association as South Elkhorn church, recorded the
following proceedings of its July meeting, in 1828 :

"Whereas, this church, in its original constitution, agreed
to receive and adopt the Philadelphia Confession of Faith, the
church having taken the subject into consideration, after delib-
eration thereupon, has resolved to dispense with the Philadel-
phia Confession, and, from t/iis thne forth, takes the Word of
God as contained in the Old and New Testaments, in their own
statements and connections, as the constitution, and to be guided

622 History of Kentucky Baptists.-

and directed by them in all things, believing them to be an all-
sufficient rule of faith and practice for the government of the
church. And, further, we retain the name of the Baptist church
of Christ at South Elkhorn."'''

The association took no notice of this disorderly act till

1830, when a committee was appointed to visit the church and
endeavor to reclaim her from this and other disorders. Failing
in this attempt, the church was dropped from the association in

1 83 1, and has since remained a Campbellite church.

The next opportunity afforded the Creaths and Hewett to
meddle with a church difficulty was at South Benson in Franklin
county. As this affair led to very important consequences, it
is deemed proper to give the circumstances somewhat in detail.

South Benson church is located on the south side of Ken-
tucky river, about five miles south-west of Frankfort. It was
constituted of six members by William Hickman, Sr., Warren
Cash and John Penny, February 28, 1801. William Hickman,
Jr., son of the famous old pioneer preacher of the same name,
was one of the six who was in the constitution, and was ordained
and became pastor of the young church in 1802. The church
was very prosperous under his ministry till 1829, when it num-
bered 298 members.

A little previous to this date, Elder John Brown, a son-in-
law of the pastor, manifested some jealousy, had formed a small
party in the church, and set on foot a plan to supplant hi:
father-in-law. His plan did not succeed. WHien Franklin Asso-
ciation, of which South Benson church was a member, tool
action against Campbellism, in 1829, it became apparent thai
several members of the church sympathized with that heresy.]
Mr. Brown seized upon this circumstance to augment his party,
He began to denounce creeds and confessions of faith. Mean-
while, the Creaths and Hewett, like Job's war-horse, scente(
the battle from afar off, and hastened to the scene of action. Ai
the November meeting, in 1829, owing to the inclemency oi
the day, but few of the members were present. Creath, Sr.,'
and Hewett were on hand. A motion was made " TJiat no\
cteed is necessary for the cJnircJi but the scriptujrs as they stand.
The motion was carried by a small majority. At the Decembe;

I

^Christian Repository, April, 1858, p. 283.

» HigJi Handed Proceedings. 623

meeting, this action was reconsidered, and reversed by an over-
whelming majority. At the meeting of January, 1830, the
malcontents moved a reconsideration of the reversal, both the
Creaths being present. The motion was lost. A last effort
was now made to reconcile the minority. They demanded a
total erasure from the church book of every thing in regard to
the advice of the association, and that John Brown should be
permitted to preach such doctrine as he had heretofore preached,
or pleased to preach, and that the doors should not be closed
against any that they might choose to invite. This proposition
the church rejected, upon which Creath, Sr., rose, put on his
hat and pronounced the minority absolved. Creath, Jr., then
rose and proclaimed that he Avould renew his appointment to
preach in that pulpit on the creed question. Another leader
rose and vociferated — "All you who are in favor of meeting
here on Monday to constitute on this book, (holding up the
Bible), say aye." The leaders of the malcontents responded,
"aye." On Monday following, the Schismatics assembled in
the meeting-house, and were "constituted on the scriptures as
they stand," by the two Creaths. John Brown was appointed
" Bishop," and two others, Deacons.*

These high handed proceedings aroused the churches to a
sense of danger that they had not felt before. All order and deco-
rum had been set at defiance. A call was made for an extra
session of the association to consider what could be done to
check the disorder. The call was promptly responded to by
the churches. Franklin Association met in extra convention at
Frankfort on the second Friday in July, 1830. All the (19)
churches of the body were represented. Seventy-four messen-
gers were present. Elkhorn, Long Run, Concord, Licking and
Sulphur Fork Associations were represented by corresponding
messengers. Among the ministers present, not belonging to
the body, and who were invited to seats in the council, were
John Bryce, George Blackburn, George Waller, Ryland T.
Dillard, George C. Sedwick, Joel S. Bacon, Herbert C. Thomp-
son and James Seymore. The introductory sermon was preached
by George C. Sedwick. William W. Ford was elected moder-
ator and Henry Wingate clerk.

^Bap. Chron., vol. 1, pp. 83-84.

624 Histoiy of Kentucky Baptists.

This was probably the most important association ever held
in Kentucky. The principle object of its meeting was to define
Campbellism, which, on account of the ingenious ambiguity of
Mr. Campbell's writings, had not been generally understood
by the Baptists, and to warn the churches against its devastating
influence. This was done in a circular letter, printed in the
minutes of the proceedings of the association, and sent to the
churches of which it was composed. The circular letter was
written by the learned, profound and eminently godly Silas M.
Noel, D.D. The letter is lengthy, but it is a clear, unequivocal
statement of what Mr. Campbell's teachings were, at that time,
as set forth in his own writings, and deserves to be preserved
in a permanent form. Mr. Campbell, in the Millennial Harbin-
ger, Vol. I, Page 276, in his usual equivocal style, denies that
the circular letter correctly represents him ; but, as he does not
tell his readers in what particular he is misrepresented, and as
the circular refers to the page in Mr. Campbell's publications
where each quotation may be found, the reader, who can get
access to the Christian Baptist and the Millennial Harbinger, in
their Original form, can judge for himself To those who can
not gain access to Mr. Campbell's writings, it may truthfully be
said that no man ever had a higher character for truth and integ-
rity than Silas M. Noel.

The following is the circular letter:

TO THE CHURCHES COMPOSING THE FRANKLIN ASSOCIATION

Dear Brethren:

You will learn from our minutes, the result of this called
session of our Associations. Before Alexander Campbell vis-
ited Kentucky, you were in harmony and peace; you heard but
the one gospel, and knew only the one Lord, one faith and one
baptism. Your church constitutions were regarded, and their
principles expounded and enforced, by those who occupied your
pulpits. Thus you were respected by other denominations, as
a religious community. Often were you favored with refreshing
seasons from on high, and many of your neighbors and of your
families were brought to a knowledge of the truth. How de-
lightful were your morning and evening interviews, cheered by
the songs, prayers and exhortations of brethren, and by the

Ch'ailar Letter of Silas M. Noel. 625

presence of Him who has promised that where two or three are
gathered together in his name, to be in their midst. Have not
these happy days gone by? In place of preaching, you now
may hear your church covenants ridiculed, your faith, as regis-
tered upon your church books denounced, and yourselves tra-
duced; while the more heedless and unstable abjure the faith,
and join with the wicked in scenes of strife, schism and tumult.
The fell spirit of discord stalks in open day through families,
neighborhoods and churches. If you would protect yourselves
as churches, make no compromise with error, mark them who
cause divisions; divest yourselves of the last vestige of
Campbellism.

"As an Assocation, we shall deem it our duty to drop cor-
respondence with any and every Association or church, where
this heresy is tolerated. Those who say they are not Camp-
bellites, yet countenance and circulate his little pamphlets, are
insincere; they are to be avoided. When they say they are per-
secuted, because they will not swallow the Philadelphia Confes-
sion of Faith," you are not to believe it, for no church has called
one of them in question on that point so far as we know. It is not
so much their objection to this book, but rather our objections
to their Confession of Faith, that makes the difference. When
they tell you that the Holy Spirit begins the work of salvation,
that he carries it on, and that he perfects it, they may only
mean that all this is done^ by the words of the Holy Spirit, that
is, by the Testament read or heard, and not by the quickening
energies of God's Spirit, directly. All supernatural, immedi-
ate influences are discarded by them, as mere physical opera-
tions. All that we have esteemed religion, the work of God's
grace in the soul, directly, is rejected. Mr. Campbell calls it
a whim — a metaphysical whim! And that you may know the
full extent of our objections, we herewith send you several arti-
cles gathered from the Christian Baptist, and Millennial Har-
binger,* with a reference to the pamphlet and to the page,
where you can read and judge whether///^/ are, or are not, the
reformation tenets. It may be said that these scraps are garbled
from many volumes- Verily, they are but scraps; but each

•■When reference is made to the Millennial Harbinger, in the thirty-
nine Articles, the first Volume of that periodical is meant. C. B. stands
for Christian Baptist, and M. H. for Millennial Harbinger.

626 Histoiy of Kentucky Baptists.

scrap embodies an opinion easily understood; so that this may
with some propriety, be called a confession of opinions. We
are not obliged to republish his pamphlets. Were we, however,
to do it, the nature and bearing of these opinions would not be
changed.

THE THIRTY NINE ARTICLES;

or,

a new edition of old errors, extracted from alexander
Campbell's christian baptist and millennial harbinger.

1 . ' 'That there has been no preaching of the gospel since
the days of the apostles'"

2. "That the people have been preached to from texts of
Scripture until they have been literally preached out of their
senses.

3. "That all public speaking «(?w necessary, istoundo what
has already been done."

4. ' * That JoJin Calvin taught as pure Deism as was ever
taught by Voltaire or Tom Paine; and that this Deism is taught
in all the colleges in Christendom.^'

5. "That all the faith that men can have in Christ, is his-
torical.

6. "That the words 'little children,' in thephrase, 'I write
unto you, little children,' (in the epistle of John) are to be un-
derstood literally" [M. H. p. 100 compared with p. 104-5.

7. "That faith is only an historical belief of facts stated in
the Bible."

8. "That Baptism, which is synonymous with immersion
and for which every such believer is a proper subject, actually
washes away sin, and is regeneration." [For last two articles,
see M. H., pp. 1 17, 1 19.

9. "That in the moral fitness of things, in the evangelical
economy; baptism or immersion is made the first act of a Chris-
tian's life, or rather the regenerating act itself, in which the per-
son is properly born again — born of water and spirit — without
which, into the kingdom of heaven he cannot enter." [C. B.
vol. V. p. 223."

B^'No prayers, no songs of praise, no acts of devotion, in
the new economy, are enjoined on the unbaptized.

The Thirty-Nine Artieles. 627

10. "Most certainly, where a man is born of water, there
is the bath of regeneration. Jesus gave himself for his bride,
the church, and that she might be worthy of his affection, he
cleansed her with a bath of water and with the word, etc." (C.
B. vol. V. p. 123."

11. "That there is but one action ordained or commanded
in the Testament, to which God has promised or testified, that
he will forgive our sins. This action is Christian immersion.
[C. B. vol. vi. p. 158."

12. "That by the mere act of a believing immersion into
the name of the Father, Son and Holy Spirit, we are born
again, have all our sins remitted, receive the Holy Spirit, and
are filled with joy and peace. (C. B. vol. v. p. 213.

"Query. Is a believer in Christ not actually in a pardoned
state before he is baptised?

"Answer. Is not a man clean before he is washed!!
Where there is only an imaginary line between Virginia and
Pennsylvania, I can not often tell with ease whether I am in Vir-
ginia or Pennsylvania; but I can always tell when I am in Ohio,
however near the line; for I have crossed the Ohio river. And
blessed be God! he has not drawn a mere artificial line
between the plantations of nature and of grace. No man
has any proof that he is pardoned until he is baptized. And if
men are conscious that their sins are forgiven, and that they are
pardoned before they are immersed, I advise them not to go
into the water, for they have no need of it. [C. B. vol. vi. p.
188."

13. "That Christian immersion is the gospel in water.
The Lord's Supper is the gospel in bread and wine." (C. B.
vol. V. p. 158. "As water saved Noah, so baptism saves us.
He had faith in the resurrection of the earth; and we have faith
in the ressurection of Jesus. He believed in God's promise of
bringing him out of the water, and we his promise of raising
from the dead. We leave our sins where Noah's baptism left
the ungodly." (C. B. vol. vii. p. 123. "As in the natural
world a child cannot be said to be born of his father until he is
first born of his mother, so in the spiritual world, no one can be
said to be born of the Spirit until he is born of the water."
(M. H. vol. i. p. 206.

14. "Can men, just as they are found when they hear the

628 History of Kentucky Baptists.

gospel, believe? We answer boldly, yes; just as easily as we
can believe the well attested facts concerning the person and the
achievements of General George Washington." [C. B., vol. 6,
P- 187.

15. "We rejoice to know that it is just as easy to believe
and be saved as it is to hear or see." [C. B., vol. 5, p. 221.

16. ' 'All the sons of men cannot show that there is another
faith, but the belief of facts either written in the form of history
or orally delivered. Angels, men or demons cannot define
anything under the term faith, but the belief of facts or of his-
tory ; except they change it into confidence. While men are
talking and dreaming and quarreling about a metaphysical w/mn,
wrought in the heart, do you arise and obey the Captain of
Salvation. And my word — nay more, the word of all the apos-
tles for it, and of the Lord himself, you will find peace and joy,
and eternal salvation, springing from the obedience of faith."
[C. B., vol. 6, p. 186.

17. "That to be born children of wrath means only to be
born Gentiles." [same page.

18. "Millions have been tantalized by a mock gospel,
which places them as the fable places Tantalus, standing in a
stream, parched with thirst, and the water running to his chin,
and so circumstanced that he could not taste it. There is a
sleight-of-hand or religious legerdemain in getting around the
matter. To call any thing grace, or favor, or gospel, not adapted
to man, as it finds him, is the climax of misnomers. To bring
the cup of salvation to the lips of a dying sinner, and then tell
him for his soul he cannot taste it without some sovereign aid
beyond human control, is to mock his misery and torment him
more and more." [C. B., vol. 6, p. 187.

19. ' 'That baptism is the only medium, divinely appointed,
through which the efficacy of the blood of Christ is communica-
ted to the conscience. Without knowing and believing this,
immersion is as empty as a blasted nut. The shell is there, but
the kernel is wanting." [C. B., vol. 6, p. 160.

20. "No person on earth believed that the Messiah would
die a sin offering or rise from the dead, from Eve to Mary Mag-
dalene. If we do not make this assertioii good before we finish
the essays on the Jewish and Christian dispensations, we shall
eat it up." [C. B., vol. 6, p. 217.

The Thirty-Nmc Articles. 629

21. "The election taught by the college men contemplated
all the righteous, from Abel to the resurrection of the dead, as
standing in the relation of elect persons to God ; than which
nothing can be more opposed to fact and scripture ; for though
Abel, Enoch and Noah were worshipers of the true God, they
were not elect men ; nay, though Melchisedec himself, King
of Salem, was at once priest of the most high God, and the most
illustrious type of the Messiah ; though he received tithes of
Abraham, blessed him, and, as Paul informs us, was greater
than he ; yet neither Melchisedec nor any of the numerous
worshipers for whom he officiated in the quality of God's priest,
did ever stand in the relation of elect worshipers in the scripture
sense of the word elect. Abraham was the first elect man;
and it remains for those who assert the contrary of this to prove
their proposition — a thing they never can do by scripture." [C.
B., vol. 6, p. 228-9.

22. "Abraham, Isaac and Jacob, were not chosen of God,
for the mean, partial purpose of being dragged into heaven, will
or no will, on the principle of final perseverance." [C.B., vol.
6, p. 230.

23. "Whether a man can believe, i c. imbibe the electing
principle, is never answered in the holy scriptures, for this sub-
stantial reason : It is never asked. This is an unlearned ques-
tion of modern divinity, ie. (deviltry, if such a word or thing there
be,) and could be agitated only by fools and philosophers ; all
the world knowing that we must believe what is proved." [C.
B., vol. 6, p. 231. (Query — ^Does he believe there is a Devil?)

24. "The 'moral law' or decalogue, is usually plead as
the rule of life to believers in Christ ; and it is said that it ought
to be preached 'as a means of conviction of sin.' The scrip-
tures never divide the law of Moses into moral, ceremonial and
judicial. This is the work of school men, who have also divided
the invisible world into heaven, hell and purgatory." [C. B.,
vol. I, p. 147.

25. B®°"Look at this. The spirit of God insulted, and his
word deceitfully handled, in glossing away the force and mean-
ing of another text, proving the inhabitation of the spirit and
his direct agency upon the souls of believers. ^^ Likewise the
spifit also helpeth oicr infirmities ; for zve know not what we should
pfay for as we ought ; Intt the spirit itself viaketh iritercession for

630 Histoiy of Kentucky Baptists.

Its, until groaniiigs ivJiich can not be tittered." Rom. viii. 26.
Look now at the glossing:

' ' The spirit referred to in this text is the spirit of man, and
not the spirit of God ; or rather, it is the spirit of patience ; for
there is no adjunct or epithet attached to the term spirit, which
would authorize the conclusion that the spirit of God is referred
to ; and why should the spirit of God use groans which can not
be expressed in words? Does this weakness belong to that
divine agent. " [M. H., vol. i, p. 115.

26. "I have never spent, perhaps, an hour in ten years
in thinking about the trinity. It is no term of mine. It is a
word which belongs not to the Bible, in any translation of it I
ever saw. I teach nothing, I say nothing, I think nothing about
it, save that it is not a scriptural term, and consequently, can
have no scriptural ideas attached to it." [C. B., vol. 7, p. 208.

27. ' ' Trinity. This is one of these untaught questions
which I do not discuss, and in the discussion of which I feel no
interest. I neither affirm nor deny anything about it. I only
affirm that the whole controversy is about scholastic distinctions
and unprofitable speculations."

«

28. ' Come Ploly Spirit, Heavenly Dove,

With all thy quick'ning powers !
Kindle a flame of sacred love.
In these cold hearts of ours.'

"In the singing this hymn, which is very ingeniously
adapted to your sermon and prayer, you have very unfortun-
ately fallen into two errors. First — you are singing to the Holy
Spirit, as you prayed to it, without any example from any one
of the old saints, either in the Old or New Testament; and
without the possibility of ever receiving an answer to your
prayer. The second error into which you have fallen, is this :
You acknowledge your church to be the church of Christ ; and
if the church of Christ, its members of course have the spirit of
Christ." [C. B., vol. 7, p. 129.

29. "Does the preacher preach up Sinai instead of Cal-
vary, Moses instead of Christ, to convince or convict his audi-
ence? Then he sin::s. —

The TJiitty-Nine Articles. 631

' Awak'd hy Sinai's awful sound,
My soul in awful guilt I found,
And knew not where to go ;
O'erwlielm'd with sin, with anguish slain,
The sinner must be horn again ;
Or sink to endless woe.'
&c., &c., &.C.

"I know of nothing more anti-evangelical than the above
verses ; but they suit one of our law convincing sermons, and
the whole congregation must sing, suit or non-suit the one-half
of them. But to finish the climax, the exercise is called prais-
ing God." [C. B. vol. 5, p. 105-6.

" When I can read my title clear
To mansions in the skies,
I'll hid farewell to every fear,
And wipe my weeping eyes."

Queries for tJie ThoiigJitfiil. i. What /"///£' is this ? 2. What
would make it more clear ? 3. Who issued this title ? 4. Where
is it filed ? 5. Why does its dubiety forbid to part with every
fear, and to banish tears ? 6. Could you not make it more clear
by instituting a new action, or course of action ?

"Without being prolix, or irksome in filing objections
to all these specimens of hymn singing, I shall mention but two
or three : They are, in toto, contrary to the spirit and genius-
of the Christian religion .... They are an essential part
of the corrupt systems of this day, and a decisive characteristic
•of the grand apostacy." [C. B., vol. 5., p. 107.

30. "To separate and distinguish the spirit from its own
word, is the radix of unhallowed speculation. What the
gospel, written or spoken, does, in regenerating or purifying the
heart, the spirit of God does, and what the spirit of God does,
the gospel spoken or written does. Those who reject the gos-
pel proclamation, resist the spirit of God; and those who re-
sist the spirit of God, resist and reject the gospel proclamation."
[C.B., vol. 4, p. 282..]

fi^"" Whoever, then, hears a verse or chapter of the New-
Testament read, hears the spirit's voice. Such is Mr. C's creed,
in regard to the Holy Spirit's energies — that spirit which he
imagines is nothing else than the word of Revelation !

6^2 Histoiy of Kentucky Baptists.

31. " The ancient gospel reads thus: ' Unless ye believe, ye
cannot receive the Holy Spirit.' . . . ' When ye believe ye
receive the Holy Spirit ' . . . What does the expression
Holy Spirit mean ? Ans. In scripture, it stands first, for God
the Holy Spirit ; and secondly, for the holy mind or spirit of
the believer. For illustration : ' Why has Satan tempted you to
lie unto the Holy Spirit ; ye have not lied unto men, but unto
God.' And the Savior says, 'How much more will your
heavenly father give a Holy Spirit (as it should be translated), to
those that ask him.' Again, ' Praying in a Holy Spirit.' " [C.
B., vol. 4, p. 249.

32. "The belief of one fact, and that upon the best
evidence in the world, is all that is requisite as far as faith goes,
to salvation. The belief of this one fact, and submission to one
INSTITUTION, expressive of it, is all that is required of Heaven to
admission into the church. The one fact is, that Jesus, the Na-
zarene is the Messiah : The evidence upon which it is to be be-
lieved, is the testimony of twelve men, confirmed by prophecy,
miracles, and spiritual gifts. The one institution is, baptism in-
to the name of the Father, and of the Son, and of the Holy
Spirit. Every such person is a Christian, in the fullest sense of
the word." [C. B., vol. i., p. 221.

33. ''Revivals. Enthusiasm flourishes, blooms, under the pop-
ular system. This man was regenerated when asleep by a
vision of the night. That man heard a voice in the woods, say-
ing, 'Thy sins are forgiven thee.' A third saw his Savior de-
scending to the tops of the trees at noon day. A thousand
form a band, and sit up all night to take Heaven by surprise.
Ten thousand are waiting for a power from on high, to descend
upon their souls; they frequent meetings for the purpose of ob-
taing this power." [C. B., vol. i, p. 187.

To show Mr. Campbell's utter contempt for Christian ex-
periences, it is enough to notice the following narrative written
and published by him in the C. B. vol. 7, p. 191 :

34. ' ' Relating experiences. A good old Virginia negro, and
a very regular and orthodox professor, of more than ordinary
attainments among the sable brotherhood, was accustomed to
prepare ' experiences ' for such of his friends as wished to join
the church. He disclosed to them, how they ought to feel in

The Thirty- Nine Articles. 633

in order to make good converts, and how they ought to relate
their feehngs in order to make a good confession. His usual
fee was a good fat chicken, for each convert that passed the or-
deal of the church. But as he insured his converts for a chick-
en a piece, if any one was rejected, he got nothing. No cure,
no pay, was his motto. Once, a negro, more stupid than the
others, was rejected ; he tried a second and a third time, but
was rejected. Sambo then declared he would not insure him,
unless he would promise him three chickens. To this he ac-
ceded ; and by great exertions, he got him able to repeat how
bad he felt, how dark it was with his soul, how a great light broke
into his mind, how happy he was, and how much he loved
Jesus. He Avas received — and Sambo eat his chickens with joy
and a good conscience."

fi@°" Now this ridiculous, impious fiction, is signed by the
editor, A. Campbell, as if it were true. And what is it, but the
most pitiful aping of Thomas Paine and Voltaire, in heaping
slander upon the regenerating energies of God's Spirit.

35. " Some look for another call, a more powerful call than
tTie written gospel presents. They talk of an inward call, of
hearing the voice of God in their souls. This special call is
either a lie or it makes the general call a lie. This is where the
system ends. The voice of God, and the only voice of God
which you will hear, till he calls you home, is his written gos-
pel." [M. H., vol. i, p. 126-7.

36. " Did humanity die, and divinity leave the Son of God ?
To this the scriptures do not respond. It has arisen from the
dissecting knife of theological anatomists. They are as skillful
to separate and treat of humanity and divinity in the Son of
God, as is Col. Symmes in forming this globe into so many hol-
low spheres, each having its own properties and inhabitants. "
[C. B., vol. 2, p. 287. "Is Jesus Christ the very and eternal
God ? Ans. If men could debate such a question upon their
knees it would be scarcely admissible. It is an untaught ques-
tion, a scholastic one in its form, and terms, and tends to per-
petuate a controversy, and a peculiar style of speaking, which,
the sooner it could be forgotten, the better for both saint and
sinner." [C. B., vol. 6, p. 282. "We pray to the same God
and Father, through the same Lord and Savior, and by the same

Holy Spirit." [M. H., vol. i, p. 175
41

634 History of Kentucky Baptists.

B@"Thus, it seems, he will not pray directly either to
Christ or the Holy Spirit. *

37. "The Holy Spirit begins, carries on, and consummates the
salvation of men." [M. H., vol. i, p. 139.

fi®" But mark it, reader, for here lies the deception. It is
done simply and wholly by reading or hearing the scriptures,
which are the words of the Holy Spirit, and not by an immediate
work of God's grace in the heart.

38. " In the natural order of the evangelical economy, the
items stand thus : ist, Faith; 2d, Reformation ; 3d, "Immer-
sion ; 4th, Remission of sins ■ 5th, HolyGhost ; 6th, Eternal life."
[C. B., vol. 6, p. 66. "There are three kingdoms ; the King-
dom of Law, the Kingdom of Favor, and the Kingdom of Glory;
each has a different constitution, different subjects, privileges,
and terms of admission. The blood of Abraham brought a man
into the Kingdom of Law, and gave him an inheritance in Ca-
naan. Being born, not of blood, but through water and the spirit of
God, brings a person into the Kingdom of favor ; which is right-
eousness, peace, joy, and a holy spirit, with a future inheritance
in prospect. But if the justified drawback, or the washed re-
turn to the mire, or if faith die and bring forth no fruits, into
the Kingdom of Glory he cannot enter. Hence good works
through faith in Jesus, gives a right to enter into the holy city.''
[C. B., vol. 6, p. 255.

J8@°" By this, can we understand any thing else, than the en-
tire rejection of the doctrine of the final perseverance of saints,
and justification by the righteousness of Christ, imputed to the
believer ?

39. "There is no democracy or aristocracy in the govern-
mental arrangements of the church of Jesus Christ. The citi-
zens are all volunteers when they enlist under the banners of the
great King, and as soon as they place themselves in the ranks,
they are bound to implicit obedience in all the institutes and
laws of their sovereign. So that there is no putting the ques-
tion to vote, whether they shall obey any particular law or in-
junction. Their rulers and bishops have to give an account of
their administration, and have only to see that the laws are known
and obeyed." (C. B. vol. v. p. 121.

8^°'Truly, this is not democracy; nor is it a moderate aris-
tocracy. What is it, short of Episcopacy or Papacy!

Campbellite Confidence. 635

Brethren: Can you read this, and say or think that it is
lot, even now, high time to "march out of Babylon?" Doubt
ess, you can not hesitate. In February, 1825, Mr, Campbell
denounced reformation. "The very name," said he, "has be-
:ome as offensive as the term 'Revolution,' in France." He is
low in a paroxysm about reformation. In all the extravagance
Df unbridled fanaticism, he fancies that he has already in-
Toduced the millennium, as far as his tenets have prevailed,
rhe millennium, he dreams, has bursted in upon South Benson,
V^ersailles, Clear Creek, David's Fork and Shawnee Run. Who
resides himself, and those who have sold their birth right have
— who have committed their heads and hearts for reformation
Dottage, can indulge in a conceit so silly and ridiculous. From
;uch frenzy and quackery, and above all from such a millen-
nium, may a kind Providence deliver us.

Amen.

This letter of Franklin Association was published in time
:o circulate among the churches in Central Kentucky and pro-
duce its effects before the fall meetings of the other associations,
rhe great struggle was to be in Elkhorn.

The Campbellites expressed themselves as being confident
jf success in having a majority in the Association. They at-
;ributed their failure in F^ranklin Association, to the fact that
;hey were not permitted to speak during its discussions. Both
:lie Creaths and John Smith were present, and each, in turn,
endeavored to speak on the motion to adopt the circular letter,
3ut were refused the privilege,* probably on account of their
disorderly conduct at South Benson and other churches. At
Elkhorn, the Creaths and Hewitt would be members of the
Dody, and could not be refused the privilege of speaking.

It was one of the fond delusions of Mr. Campbell's early
disciples, that they had so much and such clear light that they
Dnly needed an opportunity of exhibiting it to convince all the
intelligent and candid, of the truth and righteousness of their
cause. In a discourse at Silas Meetinghouse, where Elkhorn
Association was to meet within a few weeks, Jacob Creath, Sr,,

*Life of Elder John Smith, p. 349.

^yS History of Kentucky Baptists.

said: "In this house, twenty-two years ago, a great battle was
fought, and I was victorious- Another great battle is to be
fought, and as I have the same mouth I had twenty-two years
ago, I shall be victorious again."* About this time a strategic
movement was made by the Creaths and Hewitt, that can be
justified in Christian ministers, only upon the plea that they
were insane, from religious enthusiasm. They were all mem-
bers of the church at Versailles. But now, to be ready for the
"Great Battle" as Creath, Sr. styled the approaching conflict,
Creath, Jr. took a letter and joined the church at Providence;
Hewitt in like manner, joined South Elkhorn church, while
Creath, Sr. , remained at Versailles. Each of these churches
which, according to a resolution of the Association of 1829,
was entitled to only three messengers to that body, now sent
ten.

Elkhorn Association met at Silas, Bourbon county, Aug.
14, 1830. The Creaths and Hewett, with ten messengers from
each of their churches, demanded seats in the body. This
caused considerable confusion for a time. But finally, on be-
ing publicly remonstrated with, by their friends, the supernu-
merary messengers withdrew, and an orderly organization was
effected. John Smith and nine other corresponding messen-
gers from the majority party of North District Association
asked for admission into the body, but they were rejected, and
the minority party was recognized. By these means the schis-
matics were deprived of the influence, in the body, of twenty-
one voters and ten corresponding members, and, among
the latter was John Smith, at that time the most influential
Campbellite preacher in Kentucky.

The vote, which tested the comparative strength of the
parties in the Association, was on a motion, made by Jeremiah
Vardeman, to drop Versailles church from the body. The cir-
cumstances which led to the making of this motion, were these:
In the fall of 1829, the Creaths constituted a church in Clear
Creek meeting-house in Woodford county, of about forty per-
sons who had split off from Clear Creek church. The aggriev-
ed church brought complaint against the Creath's before Ver-
sailles church, for their disorderly conduct. Failing to obtain

t Bap. Chron. vol. i. p. 166.

Action of Associations. 637

satisfaction, they preferred a charge against Versailles church,
in the Association, of which they were both members. At the
same time, Franklin Association preferred a charge against the
same church for holding in membership the Creaths, who had
constituted a church of the disorderly party at South Benson.
The Association took up the charges, and Mr. Vardeman made
the motion referred to above, in the following form :

''Resolved, That the church at Versailles be dropped from
further correspondence with this Association." R. T. Dillard
supported the resolution in the opening speech. Jacob Creath
sr. , spoke about an hour on the other side. The vote was
taken, and resulted in 42 for, and 14 against the resolution.
Providence church was cut off in the same way for receiving
Jacob Creath jr., into its membership. The Association also
passed a resolution that it would withdraw correspondence from
any church or association that should hold certain errors taught
by Mr. Campbell contrary to the faith and constitution of this
Association, whenever occasion should require. All the asso-
ciations in the northern and central parts of the state, took de-
cided grounds against Campbellism.

Baptist Association met at Fox Creek in Anderson coun-
ty. John Penny was the introductory preacher and Moder-
ator. The Association "Resolved, To express their decid-
ed disapprobation of certain novel opinions entertained and ex-
tensively propagated by persons styling themselves teachers of
Christianity."

South District Association met at Shawnee Run in Mercer
county, the third Saturday in August, 1830. John S. Higgins
preached the introductory sermon. Ex-Governor Gabriel
Slaughter was chosen moderator. The following resolution
was adopted : "Whereas Alexander Campbell's writings have
exerted a destructive influence over many of the Baptist
churches in Kentucky, so as to produce schism and division
among the brethren : Therefore, Resolved, That this Asso-
ciation advise and recommend to the churches composing
her body the propriety of discountenancing the aforesaid writ-
ings, together with such preachers as propagate the disorganiz-
ing sentiments of Alexander Campbell." Tates Creek Asso-
ciation was reduced to five churches, aggregating only 159
members. These occupied original grounds, and strongly pro-

638 History of Kentucky Baptists.

tested against the system that had reduced their once prosper-
ous fraternity, from 25 churches with an aggregate member-
ship of 2,661, to five churches, aggregating only 159 members.
However, at another meeting of tlie body, later in the same
year (1830), she had increased to nine churches with 532 mem-
bers. North District Association was also reduced, from 24
churches, with an aggregate membership of 2,265, to ten
churches with about 800 members. They complain iri their
minutes of this year, of the bitter taunts and sneers of their
triumphant destroyers, the Campbellites, who "even deny the
special operation of the spirit in quickening the dead sinner ;
and by way of ridicule, ask, where did the Spirit hit you ?
whether in the shoulder, or under the fifth rib, etc."

Concord Association met at Hopewell, in Henry county,
October 27, 1830. The following extract from her minutes of
that date, will show her position in reference to the new doctrine:

"From the request of a majority of the churches compos-
ing this Association, expressed in their letters and some of
them directly requesting the Association to devise a proper
course to be pursued by them towards those modern teachers of ■
theology, commonly called Campbellites, we offer the follow-
ing advice:

1st. We believe the churches should not invite them toj
preach in their meeting-houses.

2d. That we should not invite them into our homes t(
preach, nor in any way bid them God speed, nor their heretica|
doctrine.

We advise you, brethren, to be particularly on your guard^
When they are talking about the Spirit, we believe they onlj
mean the written word, and when they speak of regeneration,!
they only mean immersion in water."

The proceedings of Franklin Association, at its extra ses-
sion, in July, 1830, have already been noticed. At its regular
meeting in October, of the same year, at South Benson, it re-
corded the following item: "In answer to the request of the
church at Frankfort, in regard to communing with those who
have departed from original principles, the Association unani-
mously answer: We wish it to be distinctly understood that
all persons aiming to prostrate our constitutions and the union,
by declaring against creeds, or by sapping and mining thepil-

Associations. 6T,g

lars of our constitutions, by innovations on our faith, customs
and usages, ought to find no place in our pulpits, or at our com-
munion tables. Our members should plainly understand that
by approaching any table, set by these people, to commune,
they would thereby forfeit the fellowship of all Regular or
United Baptist churches." This Association and Frankfort
church, from the first, uttered no uncertain sound, and hence,
during the life of their honored standard bearer, S. M. Noel,
they had little trouble from the innovations of Campbellism, ex-
cept the schism at South Benson, which first aroused the Asso- .
elation to action.

Long Run Association met at New Castle, the ist Friday
in September, 1830. Pond Creek and Goose Creek churches,
which had petitioned for membership in the body the year be-
fore, again, under the leadership of Benjamin Allen and Zach-
eus Carpenter, sought admission into the Association, without
any written expression of their faith. They were rejected.
The following extracts from the minutes of the Association of
that year, defines her position on the subject referred to:

"The request from Bethel and Buck Creek churches, re-
specting Campbellism, was then taken up and the following

answer adopted: As the writings of Alexander

Campbell are in direct opposition to the existence and general
dictates of our constitution, we, therefore, advise our brethren
that they discountenance those writings, and all those who sup-
port that course of rebellion against the principles of our asso-
ciational existence."

This was clear and unmistakable, and had they stopped there,
they would have saved the churches much confusion. But
through a mistaken notion of that charity which "rejoiceth not
in iniquity, but rejoiceth in the truth," they must needs give
further advice. "That they exercise great tenderness in rela-
tion to those among us, who think differently from us." This
attempt to pet the crying babies of reformation, only embold-
ened them, to enlarge their demands, and ultimated in the loss
of two churches in the Association, and greatly weakened a
number of others.

Sulphur Fork rejected a party of Friendship church for
holding the doctrines. That the Holy Spirit in the conversion
of sinners, is confined to the Scriptures. That we are under

640 History of Kentucky Baptists.

no obligations to the moral law. That Christ did not suffer in
his death, the penalty due to sinners. That all that itis necessary
for a sinner to relate in order to become a church member, is
that he believes Jesus Christ is the son of God; for denying the
authority of our articles of faith, and for retaining in their mem-
bership, a minister who communed with the Unitarians. This
association had been sufficiently explicit in her condemnation of
Campbellism the previous year.

Licking Association rejoiced in an entire exemption from
the confusion and annoyances that afflicted her sister fraternities.
Boones Creek Association was reduced from thirteen churches
with a total membership of 1,800, in 1829, to seven churches
with 439 members, in 1832. Of Salem Association, Samuel
McKay wrote, under date of October 3, 1830: "On Friday last,
the Salem Association met in the new Baptist meeting house in
Bardstown. It will be gratifying to the friends of sound prin-
ciples, to learn that this old and respectable Association stands
unmoved. The same unanimity that has prevailed in her coun-
cils for forty years, was strikingly manifested in this meeting.
Not a preacher of her body has imbibed the mania of the would
be reformers. Every church seems to be determined to main-
tain the good old Baptist sentiments. The reforming schemes
of the day were not spoken of, or even hinted at, during the
session. "

Russells Creek Association met at Pitman's Creek, Sept. 18,
1830. John Steele had been appointed to preach the introduc-
tory sermon, but, on account of his having adopted the views of
Alexander Campbell, was not permitted te preach. John Hard-
ing was chosen Moderator, and Horatio Chandler, Clerk. The
following extracts from her minutes are worthy of being pre
served. "In answer to the request of the churches at Gileac
and Columbia, relative to Campbellism. — This Association, as
well as all others with which we correspond, knowing tha|
heretical and contradictory tenets are maintained by many whc
profess to believe the Scriptures to be the word of God, and the
only rule of faith and practice, have deemed it necessary tc
adopt'certain principles of union, expressing their views of th€
fundamental doctrines of the Scriptures, Therefore, shouk
any member of the Association discard said principles of union,]
and maintain the propriety and expediency of uniting upon

Decisive Measures. 641

bare profession of a belief of the Scriptures, that such an indi-
vidual is at war, not only with the Association, but with the
whole connection ; and the Word of God declares that a house
divided against itself cannot stand. We have more to fear from
internal than external enemies. Therefore,

Resolved That we advise the churches, that if any member
shall, after admission, persist in discarding said principles of
union, to exclude such members from fellowship. And further,

Resolved, That no church, nor any members thereof,
invite, or permit any teacher or preacher to preach in their
private houses, or meeting houses, who is known to be hostile
to the principles of union ; who maintains the abrogation of the
moral law, or denies the agency of the Holy Spirit in the con-
version of sinners, and in the sanctification and perseverance of
believers, "We beseech you brethren, to mark those who
eause divisions and offenses, contrary to the doctrine which ye
have learned, and avoid them." "Though we or an angel from
heaven preach any other gospel unto you, than that which we
have preached, let him be accursed." Gal. i: 8. "Turn away
from such as have a form of godliness, but deny the power."
2 Tim, 3 : 5. "If there come any unto you, and bring not this
doctrine, (i. e. the doctrine of Christ) receive him not into youf
house, neither bid him God speed, for he that biddeth him God
speed is partaker of his evil deeds'' 2 John, 10, ii.

These decisive measures of the Associations, prompted by
the churches of which they were composed, led to a separation
of the Campbellites from the Baptist churches. This was ac-
complished speedily in the northern and central portions of the
State, but in the more southern and western regions of the
commonwealth, the division took place at a somewhat later
period : So that the separation was barely completed at the
meeting of the associations, in 1832, at which time I. M, Allen
published his first Register of the Baptists in the United States.
This was a very valuable work, it being the first statistical re-
gister of the Baptists in this country, since Mr. Benedict pub-
lished the first edition of his History of the Baptists, in 18 12.
Mr. Allen's account of the Baptists of Kentucky is defective.
He gives the names of only thirty-one Kentucky associations,
(Eagle Creek, the name of which he "gives, being in Indiana or

642 Histo}y of Kentucky Baptists.

Ohio) whereas there were thirty-eight of these fraternities, in
the State, besides about half the churches of Red River Asso-
ciation, the remainder of which were in Tennessee. He also
registers a second North District Association, with eighteen
churches and a total membership of 1,382, which was the
Campbellite division of old North District Association — not
quite out of Babylon at that time. He gives no statistics of
SouthKentucky and Red Bird, and leaves out of his list the names
of Drakes Creek, New Salem, Laurel River, Little River, Clarks
River, Cumberland River and West Union.

Diligent research has enabled us to procure a complete list
of the associations. There are some defects in the satisticsof a
few of the small fraternities. But our estimate may be relied on
as coming within a few hundreds of the exact aggregate in
the numbers given below.

It has been observed that the revival of 1827 added great
numbers to the churches, a large proportion ot whom were
brought in under the teachings of Mr. Campbell's followers.
It could not be expected that such would be very stable mem-
bers of Baptist churches, when seasons of religious declension
and trial came on. The Campbellite schism began with the
close of tne revival, and with it, commenced a religious dirth,
that continued eight years. From the apostacy of the new con-
verts, and the Campbellite defection, the Baptist denomination
lost nearly all it gained by the revival. The statistics of the
denomination, in Kentucky, for 1829, gives 34 associations, 614
churches, 45,442 members. At the associational meetings of
next year, the reports showed the same number of Associa-
tions, besides one, newly constituted, 574 churches, and only
39,957 members: a loss, in one year, of 40 churches and 5,485
members. In 1832, the reports showed 37 associations, 608
churches, and 35,862 members: an additional loss, in two
years of 4,095 members. This was a total loss of 9,580 in three
years. In 1835, there were 599 churches, and 39,806 mem-
bers: a gain of only 3,947, in three years. In 1830, the popu-
lation of the State was 687,917 ; this gave in round numbers one
Baptist church to 1,158 of the population, and one Baptist to
every 17 of the population.

The other principal religious denominations in the State
had increased rapidly during the last decade. The statistics of

643

the Methodist church, for 1830, showed 6 districts, 51 circuits
and stations, 93 preachers, and 28,189 rnembers.

The Presbyterians numbered 5 presbyteries, about 50 min-
isters, and near 6,000 members. The Cumberland Presby-
terians kept no statistics, but they had enjoyed twenty years of
almost uninterrupted prosperity, and were probably more num-
erous in Kentucky, at that time, than the sect from which they
sprang. The Campbellites, who were severed from the Bap-
tists during this, and the preceding year, probably numbered
from 8,000 to 10,000, and the Newlights were about as numer-
ous. The other sects in the State were still insignificant in
numbers. The Baptists were still the most numerous sect in
the State, but not, as heretofore, equal to all others com-
bined.

CHAPTER XXXIV.

DISCOURAGING CONDITION OF THE BAPTISTS IN KENTUCKY IN 183O
-1837 BAPTIST STATE CONVENTION.

If the Baptists of Kentucky were in a most happy and
prosperous condition in 1820, they had oscillated to the other
extreme, at the beginning of the next decade. Their numbers
had been greatly depreciated by the Campbellite schism. They
had been kept in a continued state of confusion and irritation
for seven years. The spirit of bitterness had almost supplanted
the spirit of devotion and piety. A gloomy religious dearth
pervaded the whole State; and noxious plantsof discord were
springing up in all the churches and associations. The seeds of
these ill weeds sown years before, began now to yield bitter
fruits in ample abundance. During the prevalence of Camp-
bellism in the churches, that heresy had been the all-absorbing
topic of discussion. The Baptists who fell not into the ways of
Mr. Campbell's teaching, were closely united in opposing it, and
in their strong opposition to the new doctrines, their minds
were diverted from the diversity of sentiment that existed
among themselves, and that had been insensibly intensified du-
ring these years of bitterness and strife.

On some points of abstruse doctrine, differences of senti-
ment existed among the Baptists of Kentucky, from the first
settlement of the country. Of as early a date as 1785, Rev.
David Rice says: "The Baptists were at this time, pretty nu-
merous and were engaged in some disputes among themselves
about abstruse points which I suspect neither party well under-
stood."* They agreed on terms of General Union, in 1801,
and the denomination was nominally united. But the union was

*Bishop's Memoirs of Rice, p. 70.

[644]

Condition of the Baptists, 645

only nominal. The great body of the denomination adopted
the Philadelphia Confession of Faith, with certain exceptions,
and were Calvinistic in sentiment. A smaller party were in-
clined more toward Arminian views. The extremes of these
parties provoked each other, and the breach between them con-
tinually widened. The Hyper-Calvinists began to insist on the
doctrines of eternal justification, a limited atonement, and the
impropriety of preaching the gospel to sinners. The split be-
tween Licking and Elkhorn Associations, and the division of
Red River Association have already been noticed. Attention
was turned away from these differences, in 1825, by the more
exciting contest with Campbellism. In 1830, the Arminian
element was sloughed off with theCampbellite faction, and now
that the excitement consequent upon the Campbellite infection,
was allayed by the excision of the faction, the old differences
among the Baptists were revived. The two parties arrayed
against each other at this period were knoAvn as Missionaries
and Anti-missionaries. The former, which embraced the main
body of the denomination, held the doctrinal sentiments of
Andrew Fuller, from which circumstance they were, by way of
reproach called Fullerites, both by the Campbell ites, whom they
had excluded, and the Antinomians,who were still among them.
They were in favor of missionary operations, Bible distribution
and theological education, but were not united as to the proper
methods of carrying out their benevolent enterprises. The
Anti-missionary party was divided into two factions. One of
these, represented by Licking and Red River, and, at a later
period, by several other small associations, was decidedly An-
tinomian, in its doctrines; the other agreed with Fuller on the
doctrines of grace, but "opposed all human societies" as me-
diums for spreading the gospel. The members of this last
named faction were popularly distinguished as "Go-Betweens,"
on account of their being supposed to occupy a middle ground
between the Missionaries and the Antinomians. The Anti-
nomian faction was divided on the Two-Seeds doctrine of the
notorious Daniel Parker, and subsequently, on the doctrine of
the ressurrection.

Had all these antimissionaries been cutoff from the denom-
ination at the time the Campbellites were excluded, it would
have further diminished the number of Baptists in the State by

646 History of Kentucky Baptists.

about 7,000. But it would have greatly strengthened them in
their power of recuperation. But the churches and ministers
were weary of strife and division, and were willing to bear much
for the sake of peace. Yet, with all the conflicting parties in
the churches, it seemed impossible to make any advance. All
the intelligent of the denomination saw that the cause of Christ
was languishing, that the churches were diminishing in num-
bers, and still more in piety, intelligence and the enforcement
of discipline. They bowed their heads and wept over the
waste places of Zion, but their councils were all divided, and
they could not arise and repair the breaches. Many were willing
to give of their means to aid ministers in building up the weak
churches and preaching to the destitute, but the anti-mission-
aries were not only unwilling to aid any missionary enterprise
themselves, or, as they expressed it, help God to do his work,
but they made it a breach of fellowship for others to do so. A
little incident shall be recorded here to illustrate the proscrip-
tiveness of the anti-missionaries, who were sufficiently numer-
ous in a majority of the churches to intimidate or greatly annoy
any member who should attempt to aid in the spread of the
gospel.

A Mr. McMurry, who was a member of a Baptist church
near Scottsville, Kentucky, gave a dollar to some missionary
enterprise. This highly culpable act was soon noised among his
brethren. At the next church meeting, a charge was taken
up against him for this disorderly conduct, and he was cited to
attend the following church meeting to answer the charge.
When his case was called at the next meeting, he spoke to the
following purport : " Brother Moderator, I have labored very
hard with my own hands to accumulate what little of this
world's goods I possess. I thought I had obtained it honestly,
and had a right to dispose of it in any way that I deemed fit,
so that I did not injure my neighbor by it. But it appears that
I was mistaken. I wish to do right. If the church claims the
right to control my property, I cheerfully submit to her super-
ior wisdom. [Taking a bunch of keys from his pocket]. Here
is the key to my corn crib, this one will admit you into my meat
house, and this third one unlocks my money drawer. Take
them, and dispose of my possessions as you think most to the
glory of God." Laying the bunch of keys on the clerk's table,

Neglect to Sitpport Ministers. 647

he resumed his seat. The church did not take possession of
his keys, and his wit saved him from exclusion, or a humiHating
confession of guilt.

The support of their minis^rs was generally neglected by
the Baptists of Kentucky, as it had been in Virginia and North
Carolina, from the first settling of the country, and there was a
strong prejudice against preachers having a fixed salary for
oreaching. But the principle that ministers, who devoted them-
selves to preaching the gospel, should be supported by the
churches they served, was never denied by the early Baptists of
Kentucky. And we know that this principle was carried into
practical effect at Bryant's Station, Clear Creek, Forks of Elk-
horn and other churches, where some of the pastors received
fixed salaries, and others received a reasonable support, even
before Kentucky became a State. The origin of the prejudices
against salaried, or "hireling preachers" has already been stated.
Some of the preachers, themselves, partook of the popular
prejudice, and others it is to be feared, held their peace upon
the subject, because they feared to incur popular indignation,
and others still, whose ignorance wholly unfitted them for the
ministerial office, declaimed against "hireling preachers," as
some of the same class still do, solely for the purpose of gaining
popularity.

This evil was not so sensibly felt in the early history of the
country. The emigration of ministers from the older States,
furnished a full supply of preachers, who, in struggling, with
intense enthusiasm, for the coveted boon of religious liberty, had
acquired the habit of enduring hardships and poverty in preach-
ing the gospel without charge. The people in the new country
were illiterate, and it required little more preparation for the
pulpit than the acquisition of the simple knowledge of the plan
of salvation, good strength of lungs, and a pathetic intonation of
voice, with a character of sincerity and piety, to meet their re-
ligious wants. These hardy, honest preachers labored or hunted
all day, and all the week, and then told the simple story of the
Cross, in their own cabins, or those of their neighbors, or, in
their rude meeting-houses, on week nights and Sundays ; and
in this way the people were supplied with the bread of life.
But when the country became older, and the people were bet-
ter educated, it required a better informed ministry. In order

648 History of Ke7itiicky Baptists.

to have this, the ministers must not only have a better mental
training, but they must also have time for study, while they are
engaged in their holy calling. Living, also, becomes necessarily
more expensive, and it require»more of the time and thought of
the householder, to provide for the wants of his family. But,
unfortunately, the Baptists of Kentucky kept up the early habit
of neglecting the support of their ministers, almost entirely. The
subjects of theological education and ministerial support be-
gan to be discussed with much interest, among them, and
it is probable that the Baptists of Kentucky would have made
improvements in these important measures at a much earlier
period than they did, if it had not been for the potent opposi-
tion of Alexander Campbell, who had gained a great influence
over them in the manner before related, and who, in 1823, be-
gan a most furious attack on theological education and a "hire-
ling clergy," and kept up the disgraceful onslaught, till he was
excluded from the fellowship of the Baptists, in 1829.

By this time the illiterate, suspicious and covetous, among
the Kentucky Baptists, had all their old prejudices and suspic-
ions aroused and intensified against "hireling preachers."
Georgetown College had been erected, in 1829, by a few noble
Christian men, with an especial view to the educating of young
ministers. But the same evil influences rendered it almost use-
less, during the first ten years of its existence. It appeared as
if all the powers of darkness had arrayed themselves against the
Baptist churches in Kentucky, at this gloomy period, for their
utter annihilation. Wise and good men felt that something
must be done speedily, or the denomination would fall to pieces
of its own discordant weakness, or descend to a contemptible
imbecility, that would render it a curse, rather than a blessing
to mankind.

In this hour of peril, the ever to be honored Silas M. Noel,
whom God seems to have raised up, to be used as his instrument
for delivering his people from destruction, in the time of their
extremity, took the lead in an enterprise, designed to unite the
discordant elements of the fractured and discouraged denomina-
tion, and to engage them in the more active and consecrated
service of the Master. This design was to bring the ministers
and leading members of the churches together in solemn coun-
cil, when they might devise measures upon which they could

General Meeting. 649

unite in restoring peace and confidence among tlie churches,
and in building the waste places, and extending the borders of
Zion.

As early as 18 13, Dr. Noel proposed to the Baptists of Ken-
tucky a plan for forminga ' 'General Meeting of Correspondence, "
in which ministers and other members of the churches should
meet together from all parts of the State, at least once a year;
for the purpose of consulting together, as to the best means of
of advancing the Redeemer's Kingdom. The proposal was
made through the first number of the Gospel Herald,
edited by Mr. Noel, and issued in August of that year.
The subject was taken up by Elkhorn Association, and de-
ferred to the next meeting of that body, that the churches
might have time to consider it. The Association took up the
subject again, in 1814, and, after discussion, rejected the propo-
sition. The subject seems not to have been agitated again, till
1827, when it was proposed, through the columns of the Bap-
tist Recorder, edited by Spencer Clack and George Waller, John
S. Wilson favored the movement, at this time. But the great
excitement 'on the subject of the Campbellistic heresy, inter-
posed an insuperable barrier to carrying it into effect, at that
time.

In 1 83 1, the subject of a "General Meeting" was revived.
But now, a new difficulty appeared. It was manifest that
such a meeting, or convention, in order to effect the ends pro-
posed, must be a Representative body, But for such a body-
there was no constituency. It would not do to depend on the
churches and associations to represent themselves in a conven-.
tion in their present demoralized condition. The missionary
societies, that had so warmly and liberally supported foreign
and domestic missios, before //^t- Chnstian Baptist "stopped"
their operations, had been dissolved. The first thing to be
done in the new enterprise, therefore, was to form a constitu-
ency for a convention.

Dr. Noel published a call for a meeting of the friends of the
enterprise, to be held in Frankfort, on the iith of December,
1 83 1. The personal influence of Dr. Noel, if no higher a
motive, brought together a large assembly. By the request of
the meeting, S. M. Noel delivered a discourse, on the necessity
of a common effort among the friends of religion, to send the

I

42

650 Histofy of Kentucky Baptists.

gospel speedily and statedly to all the destitute places within
the limits of this State, from the text, " Let us ?ise up aJid
build." Neh. 2-18.

In the afternoon, a society was formed of 153 members,
under the style of the " Frankfort Association, auxiliary to the
Kentucky Baptist Convention (expected to be instituted)."
The association issued an "Address to the Baptists of Ken-
tucky," setting forth the objects of the proposed convention,
and urging them to form similar associations as speedily as prac-
ticable. The following preamble and resolution was passed :

" Whereas, we consider it all important to the interest and
well being of the Baptist denomination in Kentucky, that a com-
mon effort be made to supply the destitute churches and waste
places with evangelical preaching, at stated intervals ; and to
ascertain our strength in regard to churches, ministers and asso-
ciations, with our annual increase or decrease, to be published
for the use of all ; and to strengthen our hands, by promoting
a better acquaintance among churches and ministers; and to give
to each and every church, according to her necessities, the ben-
efit of such gifts as have been bestowed upon us, by encourag-
ing a system of traveling preaching, in addition to our present
plan: Therefore, Resolved, That we invite our brethren and
friends throughout the State to co-operate with us by forming
similar associations, and to meet by their representatives, in a
State convention, that some plan or system may be devised and
adopted, to effect the purposes and objects above stated."

Two other associations having been formed, a call was made
for a meeting of representatives from the three associations and
such churches as might choose to represent themselves.

The meeting was held at Bardstown, commencing March
29, 1832, and continued three days. The following is a list of
the organizations represented, together with the names of their
representatives :

Frankfort Association — Silas M. Noel, George Blackburn,
James Shannon, Henry Wingate, George Woods, George
Ramsay.

Little Union Chiirch, Spencer county — Aaron Bridges.

Green River ChufcJi, [now Lonoke] Hart county — Albert
G. Maxey.

2d. Church, Louisville — J. B. Smith,

Kentucky Baptist Convention. 651

Georgetozvn Association — J. S. Bacon, U. B. Chambers, G.
W. Eaton, Wm. F. Nelson, P. J. Burrus, John Bryce.

Cox' s Creek C/mJch, Nelson county — Isaac Taylor, Joshua
Hobbs, Abner King.

Lexington Association — R. T. Dillard, F. F. Sieg, H. C.
rhompson.

Salem Church, Bardstown — Samuel Carpenter, A. Graham,
jeorge Penny, Henry Gore.

Zoar CJmrch — James E. Duvall, J. S. Eaton.

\st Church, Louisville — Silas T. Toncray, John Delph,
rhomas Parrent.

Mill C)'eek Church, Nelson county — Thomas Linthicum,
rhomas Lewis.

Bloovifield CJimcJi, Spencer county — James Porter, William
Davis, S. Clack.

In addition to these, the following ministers, being present,
ivere invited to seats : George Waller, David Thurman, Jacob
Lock, Joshua Morris, William M. Brown, and perhaps some
Dthers. The whole number of delegates was 34. Silas M. Noel
A^as elected moderator, and Henry Wingate clerk. The meet-
ng adopted the following :

CONSTITUTION OF THE KENTUCKY BAPTIST STATE CONVENTION.

Art. I. This convention shall be known by the name of
;he Kentucky Baptist Convention.

2. It shall be composed of those, and those only, who
Delong to or are in correspondence with the General Union of
Baptists in Kentucky.

3. Any church, auxiliary society or association belonging
:o the Baptist connection, shall be entitled to three representa-
:ives qualified as in Article 2.

4. The representatives of the churches, societies and asso-
:iations, when assembled in convention, shall have no ecclesias-
tical jurisdiction over the churches or associations, nor act even
is an advisory council in cases of difficulty between churches ;
nor shall they interfere with the constitution of any church or
association, nor with the articles of general union.

5. The convention, when met, shall elect a moderator,
three corresponding secretaries, clerk, treasurer, and as many

6$ 2. History of Kejitiicky Baptists..

other members as the convention may, from time to time, think
necessary ; who, together with said officers, shall be an execu-
tive board ; a majority may constitute a quorum for business.
During the recess of the convention, its business shall be trans-
acted by the executive committee, who shall have power to fill
vacancies in their own body, and shall submit a report of their
proceedings to each annual meeting.

6. The convention shall, annually, collect and publish a
statistical account of the churches and associations in this State,
devise and execute plans for supplying destitute churches and
neighborhoods with the gospel of Christ, and have the power to
disburse monies, contributed by the churches and associations,
in the manner specified by the contributors, provided special
instructions are sent.

7. All monies contributed by the churches, associations
and others to aid traveling preachers and to advance the benev-
olent views and objects of the convention, generally, shall be
specifically appropriated to those purposes.

8. The convention shall send forth men of tried integrity
and usefulness to preach the gospel.

The two only remaining articles relate to the time and place
of meeting, and the amending of the constitution. A brief cir-
cular letter was appended to the minutes of the Convention,
explaining the objects of the institution, as set forth in the
constitution. The sum of ;^ 190.68 3,4^ was placed at the disposal
of the convention, and, after passing some unimportant reso-
lutions, it adjourned to meet at New Castle the following
October.

The only important business transacted at the "adjourned
meeting" at New Castle was the adoption of Rules of Deco-
rum and the report of a special committee that had been charged
with the duty of establishing a weekly newspaper, as the organ
of the convention. This duty had been discharged by the
establishment of the Cross and Baptist Bafmer, the first Baptist
weekly that was published in Kentucky. The first number
had been issued previous to this meeting of the Convention.
Uriel B. Chambers was its editor, and assumed all the pecuniary
responsibility of its publication, taking the profits of the paper
as a compensation for his labors.

The first annual meeting of the Kentucky Baptist conven-

Unpopularity of tJic Converition. 653

tion was held at Lexington, beginning- May 25, 1833. George
Waller preached the introductory sermon. There were present
26 delegates, representing 10 auxiliary associations and 3
churches. The report of the executive committee was en-
couraging. Forty commissions had been issued, ten of which
had been accepted by the missionaries. Ninety weeks of mis-
sionary labor had been performed, and between 400 and 500
had been baptized. The receipts of the committee, during the
year, amounted to ;^ 595. 52^, which was overdrawn by the mis-
sionaries, leaving a small indebtedness on the committee.

The second annual meeting of the convention began in
Louisville, October 18, 1834. Alfred Bennett ofNew York
preached the introductory sermon. Only 15 delegates were
present. Only three churches were represented, the other
twelve delegates being from auxiliary associations. The report
of the executive committee was gloomy and discouraging. They
lament the death, from cholera, of David Thurman, Herbert
Waggener, James H. L. Moorman and David Kelly, all friends
of the convention, and the last two, in its employ, as mission-
aries, at the time of their death. The Treasurer's report showed
the receipts for the year to have been only ^339. 17^. It was
sufficiently manifest, that the convention, which was unpopular
from the beginning, was constantly becoming more so. The
friends of the organization made strenuous efforts to sustain it.
Bnt their efforts were in vain. It was manifestly falling to
pieces. Some of the district associations passed resolutions
against it, while others were silent on the subject. A new paper,
called the Baptist Bannc}', was started in Shelbyville, edited by
J. S. Wilson, M.D., and issued semi-monthly as a rival of, if
not in opposition to, " the Cross and Baptist Weekly Journal,"
the organ of the convention.

An adjourned meeting of the convention was held at Frank-
fort in January, 1835. John S. Wilson preached the introduc-
tory sermon. Ten ministers and seven delegates were present. It
appears from the wording of the minutes, that the preachers
present were not delegates. The finances of the convention
were less satisfactory than at the previous meeting. For the
purpose ot enabling the Executive Committee to employ more
missionary labor, a call for ;^i,ooo, to be raised by ;^ 10 sub-
scriptions, had been made through the papers. The conven-

654 History of Kentucky Baptists.

tion endorsed the call by a resolution, and ;^ 140 of the amount
was subscribed, before the convention adjourned. A commit-
tee to devise a more efficient plan of itinerant preaching, ap-
pointed at the previous meeting of the convention, and consist-
ing of John S. Wilson, George Waller, U. B. Chambers, John
Scott, Silas M, Noel, and Samuel Haycraft, now made a lengthy
report, in which they lay down seven propositions, or prin-
ciples. The first four, they aver had been received by the
churches. The remaining three, they attempt to sustain by
copious quotations from the scriptures. The four conceded pro-
positions are as follows :

First, That the church is the only, and consequently, the
highest ecclesiastical authority and government delegated to
men by Jesus Christ, the King of saints.

Second, That all other associations or councils, are not
only subordinate to the authority of the churches, but can act in
no other capacity than to advise or help them in doing good.

Third, That this advice or help, has been long found highly
important ; for concert or united strength, has accomplished,
by the blessing of God, a thousand-fold more, in the triumphs
of the Redeemer's Kingdom than could have been done without

it.

Fourth, The special call by the Holy Spirit of God to the
work of the ministry; and by the voice of God in the church,
the consecrating and sending forth of such men to the great
work.

An attempt is made to sustain the following propositions,
by scripture quotations :

1st. That it is the duty of the church to support the min-
istry.

2d. That the call to the ministry includes all the time and
talents of the person called.

3d. That [there is] subordination and coincidence in the ar-
rangements for systematic labor."

It is difficult to determine exactly what ideas are intended
to be conveyed by the language of this third proposition. In-
deed,it seems to be the purjDose of the writer,as if conscious that
he was treading on dangerous ground, to advance very cautious-
ly. The scripture texts he quotes to support the proposition,
would indicate that he was attempting to support the Episco-

Propositions. 655,

pal theory of ministerial co-operation. And the following sen-
tence, with which he closes his argument, still further confirms
his readers in the belief that he is advocating English Episco-
pacy: " Either by office, or by common consent, we see, some
one fill the place oi'Helpa', to all the other ministers, as to their
arrangements for combined and efficient labors ; and, although
we have now no living Apostles, yet \.h.Q pnjiicple they acted on
jimst be as necessary nozv, as then.'''

We cannot avoid the conclusion, that the term Heli)er is
but another name for Apostle, or, in Episcopal parlance, Bishop,
and we are still more fully convinced of this, when we examine
the plan of ministerial co-operation, deduced from the above
seven propositions, or, rather from the last of the seven. The
following is the plan recommended by the committee, and
adopted by the convention :

"Let the State be divided, so as to make an Eastern, a

Middle, and a Western division

Let the convention now, and at each Annual Meeting here-
after, elect, without nomination, by private ballot, one brother
for each division ; who, in point of * holiness, wisdom, zeal, and
Christian influence' in the ministry, shall, by each voter, be
thought best qualified to ' help ' all the ministers and churches
in his division ; who shall be denominated the Helping Evan-
gelist in the — division of Kentucky. His duty to consist in giv-
ing himself ' wholly ' to the work ; visiting every United Bap-
tist minister in his division (if possible) at his own house ; and
by patient continuance in conversation and explanation, help
him to engage, in addition- to his pastoral duties (if any), with
right views and feelings, in the field of evangelical labor ; con-
sulting with him as to his wants for himself and family, his means
of support, his income (if any) from the brethren, what difficul-
ties are left, his prospects of doing good, etc., etc. And if ad-
visable, on condition of his devotion to the work as agreed on,
and making full report thereof to the Helping Evangelist, he, in
behalf of the convention, is to engage to supply those deficien-
cies, and make a faithful record of the whole agreement in a
book. Feeling at liberty to vary the stipulation in each case,
to suit each minister's peculiar circumstances ; always having
an eye to the great principle of " economy, self denial and hu-
mility," so essential to please God and be profitable to men ;

65 6 Histoiy of Kentucky Baptists.

all which " to be binding' <^\\ the convention." Consult, also,
and assist in determining the field of labor, make arrangements
for great meetings of several days continuance, and if possible
to attend the most of them."

Some other particulars are given as to the manner of car-
rying out the minutia of this Utopian scheme, but they are not
necessary to a correct understanding of the plan. How such
men as composed this committee could make such a report, or
how a Baptist convention could adopt it, must remain one of
those knotty questions, with which the phantasms of the human
mind is constantly puzzling' us.

After the adoption of the Report, the Convention proceed-
ed to elect W. C. Buck, Helping Evangelist for the Eastern di-
vision, George Waller for the Middle division, and W. C. War-
field for the Western division, We are curious to know how
these Apostles or Bishops succeeded in guiding the labors, and
supplying the wants of "all the united Baptist preachers" with-
in the bounds of their respective dioceases, without the aid of
civil government, or access to the public treasur}^ But we
shall probably never have our curiosity gratified" The Conven-
tion, very properly, dissolved soon after this extraordinary
transaction. If it ever published the minutes of another meet-
ing, we have not been able to hear of them. This last line ot
policy, these noble men of God adopted, appears to us a great
blunder, and it proved fatal to the already tottering Convention.
Yet, they were men of wisdom, prudence, and undoubted
piety, and probably made fewer mistakes than would we, under
similar circumstances. They doubtless saw their blunders, when
It was too late fo prevent their evil effects, and were compelled
to abandon their cherished Convention. But the cause of Christ
was as dear to them as ever, and its wants were as palpable.
The Convention had accomplished some good. The atten-
tion of the churches had been called to the critical condi-
tion of the denomination. The great loss of numbers, sus-
tained by the recent schism, was partially estimated. The
need of discipline in the discordant churches, had been pointed
out. The great destitution of preaching, in large areas of the
country, had been made manifest. The Antinomian spirit, and
its ruinous tendencies, existing in a majority of the churches,
had been forced on the minds of the more intelligent. And,

Confronting Difficulties. 657

above all, the weakness and inefficiency of the ministry, \\\ the
existing state of affairs, had been made painfully palpable.
" Something- must be done," said Dr. Noel, before the Conven-
tion was organized. And now that it had failed to accomplish
the '"something" needed, and had been dissolved, the same emi-
nent servant of God, and many of his godly compeers were re-
peating,— "something must he done." No isolated efforts that
could be made, could succeed in restoring harmony and pros-
perity to the denomination. There must be simultaneous effort,
and in the spirit of union and mutual confidence and sympathy,
as nearly all over the State as possible, before the desired ends
could be attained. A few undaunted spirits, whose names shall
be recorded on a subsequent page, determined to make an ef-
fort to establish a General Meeting among the Baptists of Ken-
tucky. God helped them, and they succeeded. But before
giving, a history of that event, we may give a brief review of the
condition and wants of the denomination, at that period.

The doctrinal differences, the division of sentiment on the
subject of missions and ministerial education, and the opposi-
tion to the support of the ministry, which pervaded every asso-
ciation, and almost every church in the State, have already been
alluded to ; but the results of these evils will constitute a largfe
part of the history of the Baptists of Kentucky, during the de-
cade of which we now write, as well as that which follows it.
The doctrinal differences and the opposition to a "hireling min-
istry" were brought to Kentucky by the first Baptists that set-
tled on its soil, and were fostered and strengthened by mistaken,
or designing men, from that time to the period of which Ave
write, and had now become most destructive evils. But oppo-
sition to missions was of a recent origin, It has been shown
that the early Baptists of Kentucky, as well as those of the
mother State, were most active and zealous home missionaries,
and they became liberal and enthusiastic supporters of foreign
missions, as soon as an opportunity was afforded them. Pre-
vious to the year 181 5, "not the first syllable was uttered
against the expediency or scripturalty of missionary operations.
The records of all the important associations in the State, attest
the truth of this declaration. Indeed, the mother and model
association of all those in the West, the Philadelphia Associa-
tion, that sanctioned and advocated what is termed the Phila-

658 History of Kentucky Baptists,

delphia Baptist Confession of Faith, was then a domestic and
foreign missionary body, and is such still. Opposition to the
spread of the gospel being "unknown; all were unitedly engaged
in whatever tended to advance the glory of the name and the
greatness of the kingdom of the Redeemer. Whatever else
might occasion schisms and controversies, none manifested a
recreant spirit in coming up to the help of the Lord against the
mighty. Upon this subject, our denomination presented an
undivided front."*

"The Anti-missionary spirit owes its origin to the notorious
Daniel Parker. He was the first person, called a Baptist, that
lent a hand to the Infidel and Papist in opposing the proclama-
tion of the gospel to every creature, and the translation and cir-
culation of the Scriptures in all languages and among all peo-
ple."f John Taylor, it will be remembered, seconded Mr.
Parker in opposing missions, and they won over to their views
several ministers of less influence. But by far the most potent
opposer of missions, was Alexander Campbell. With learning,
popularity and a fertile pen, he exerted his whole force against
missions, during a period of more than eight years, while he re-
mained among the Baptists. The immediate effects of his writ-
ings, in dividing the associations in North Carolina, and "well
nigh stopping" the contributions to missions in Kentucky, have
already been noticed. The leaven continued to spread in the
Kentucky churches, till the contributing to the spread of the
gospel, or the. circulating of the Bible, was made a breach of
Christian fellowship to such an extent that the friends of be-
nevolent societies regarded themselves fortunate if they could
effect a compromise in the churches and associations on the
terms, "That giving, or not giving, shall be no bar to fellow-
ship." This sentence is still to be found in many old church
books, and associational records. But many churches were
not so highly favored : for not ar few pious brethren, including
some valuable preachers, were excluded from their churches
for contributing to, or advocating the claims of, missions. This
state of affairs prevailed extensively among the Baptists of Ken-
tucky, from 1830, to 1840. The opposition to missions and
"paying preachers" was so strong, that very few preachers had

®Min. Gen. Asso. 1837, p. 8. t lb., p. 11.

Need of Better Preachers. 659

the courage to attempt to resist the popular current. It was
during this period that the pious and eloquent William Warder
is reported to have said, in a Sunday sermon, or rather prefa-
tory to his sermon, preached during a stormy session of one of
our large associations : ' ' Brethren, this cause [of missions] de-
mands the sacrifice of a preacher. It might as well be I as any
other. To-day I lay myself on the altar." He then proceeded
to preach a most powerful sermon on missions, the influence of
which lives in Bethel Association till this day.

The greatest need of the Kentucky Baptists, at this period,
was more and better preaching. This could not be obtained with-
out affording a temporal support to the ministry. There were,
in Kentucky, in 1835, according to the official statistics, pub-
lished in the minutes of the associations, abont 598 churches,
aggregating39, 809 members. The number of ministers was es-
timated, by Elder Wm. C. Buck, at 200, which appears to be
too small. There were probably at least 250, of whom, how-
ever, a large proportion Avere illy qualified to fill the pastoral
office, or preach the gospel very effectively, even if they had
been liberated to give their whole time to the work of the min-
istry. But when they were forced to labor six days in the week
to support their families, their efforts to preach could not be ac-
ceptable even to the ignorant and illiterate. The Baptist ministry
in Kentucky was probably weaker in comparison with the intelli-
gence of the people, than at any previous or subsequent per-
iod. The pioneer preachers had all passed away or become su-
perannuated, Vardeman and Clack had moved to Missouri,
Hodgen and Thurman were dead, ^>oth the Warders died in
1836, and were followed by Noel in 1839. John S. Wilson had
also gone to his reward in 1835, and a number of less dis-
tinguished, but eminently useful ministers, had been called away
by cholera, and otherwise, between 1831 and 1835. Very few
ministers of any considerable prominence, remained to fight the
great Battle of the Baptist denomination, in 1835-40, with the
enemies that environed it.

The great disparity between the number of effective preach-
ers and the number of churches, would have rendered it impos-
sible to supply the latter, adequately with the ministry of the-
word, if the former had been able to give all their time to their
holy calling, to say nothing of the wide fields "white unto the

66o History of Kentucky Baptists.

harvest," in which no churches had been gathered. But the
preachers, without a half dozen exceptions, were forced to
provide for their temporal necessities by means of some secular
employment. William C. Buck, who probably understood the
condition of the Baptists in Kentucky better than any other
man in the State, says of their condition, in 1835 :

"The preachers had to engage in some secular employ-
ments for support, and preach when they could ; so that there
was not one settled pastor in Kentucky, nor one minister sup-
ported, and not one pastoral laborer, except in the Louis-
ville church. A very few churches had preaching twice a month.
Once a month was thought to be the rule of perfection, and be-
yond this, few aspired, while a large portion were entirely des-
titute. Yet, if you woujd attend one of those monthly Sabbath
meetings, you would see from one to half a dozen ordained and
licensed preachers assembled to avail themselves of the stated
preacher's popularity, in calling out an assembly, in order to
show their talent in preaching . . . while all the country
for miles around was left in entire destitution. Not more than a
third of the ministry were employed, taking one Sabbath with
another, the year round."*

This state of affairs had a bad effect on the preachers them-
selves, in many respects. They had no time to study. Often
did the preacher plow with the only horse he possessed, five
days in the week, and Saturday morning till 10 o'clock, then
ride the jaded animal to meeting, enter the pulpit, phy.'^icaJly,
and mentally wearied and worried, and attempt to preach to the
people assembled, without having spent one hour in preparing
for the solemn duty. The author remembers distinctly to have
heard a preacher, who was " pastor of four churches," say that
he was a poor man, had a large family, and was compelled to
work so hard that he did not have an opportunity to read a
chapter in his Bible once in two months. The sermons delivered
under such circumstances could 6nly be made up of such things
as could most readily be called to mind, on the occasion, and too
often consisted in an oft repeated tirade against Arminianism,
missionary and Bibie societies, Sunday schools and educated
preachers, and that, too, spoken in a tone and manner, indi-

*Western Eecorder of Nov. 13, 1879.

Weakened Ministry, 66 1

eating- contempt and derision, rather than spiritual unction.

The preacher engaged in a secular calling, at first, fi^om ne-
cessity, is liable, at last, to continue in it from choice, to be-
come worldly minded and covetous, or ambitious to excel his
neighbor in money making, and finally to preach only when it
is convenient. He is also liable to have contentions in his busi-
ness transactions, bring suspicions on his moral integrity, and
thereby impair his religious and ministerial influence. With the
loss of an acute sense of duty to preach the gospel, he loses his
zeal for the salvation of souls and the glory of God. The task of
preaching becomes irksome, his ministrations become dull and
wearisome to his audience, and he loses his popularity. This
further depresses his spirit, arouses his jealousy against his more
popular brethren in the ministry, and probably sours his tem-
per permanently.

Another evil effect of a preacher's being forced to follow a
secular calling for his support is, that, in excusing himself for
giving only a small portion of his time to the ministry, for want
of opportunity to preach oftner, he gradually acquires the feel-
ing, and finally the settled conviction that a small proportion of
his time is all that he owes to his sacred calling. Theodrick
Boulware, a preacher of more than ordinary ability, who la-
bored some years in the Bluegrass region of Kentucky, and, in
1826, moved to Missouri, says with manifest satisfaction: "I
now determined to devote not less than three months in each
year to the ministry, which I have regularly done, and frequent-
ly four months, for twenty-six years-" This was, no doubt,
more than many of his brother ministers had done. But it was
a delusion, to be satisfied with it ; for, after all, it was only dis-
charging from one-fourth to one-third of his duty, if God had
called him to the ministry. But his case well illustrates the
danger to which a secularized ministry is exposed, at this
point.

With a ministry so diminutive in numbers, so hampered by
worldly engagements, having such meager qualifications for
their high calling at best, and those qualifications so much depre-
ciated by secular employment, and their ministerial labors res-
tricted to one fourth of their time, the hopelessness of supply-
ing more than one-eighth of the demand for the bread of life,
was easy to be seen and felt. Yet there were many obstacles

662 History of Kentucky Baptists.

in the way of applying the only apparent remedy — the engaging
of the ministers in the work all their time.

The greatest obstacle was in the ministers themselves.
They had been educated in the popular prejudice against a sal-
aried ministry, and many of them were conscientouslyopposed
to receiving a stipulated sum for preaching. It appeared to them
like being hired to serve God, and was, therefore, little less than
blasphemy. If they could have been convinced to the contrary,
they had so often declaimed against "hireling preachers," that it
would have been difficult for them to preach in favor of paying
preachers. Then, weak and ignorant men, who had been
ordained to the ministry, and were desirous to become pastors,
either for their own agrandizement, or from a mistaken estimate
of their own abilities to fill the position, would have taken
advantage of the apparently selfish change of views of their
more popular rivals for pastoral dignities, to bring them into
disrepute, that they might occupy the pulpits thus made vacant.
The following circumstance, which is vouched for as an actual
occurence, will illustrate this difficulty.

Elder H. had been pastor of a certain church several years,
and was beginning to lose his popularity. The church seemed
to be directing her mind to Elder P., as a suitable successor of
their present pastor. He discovered this, and soon fell upon a
plan to avert the threatened loss of his place. He sought an
early interview with his more popular rival, told him that the
church was not giving anything to supply his necessities, and
ended by inviting P. to come and preach to his people on the
subject of their duty to supply the temporal necessities of their
pastor. Sympathizing with his brother, P. went and preached
according to the request. As soon as he was gone, H. said to
his people: "I have been telling you that these popular
preachers were only preaching for money, and now you see for
yourselves that it is true. The very first sermon this man
preached to you was about money."

The deep rooted prejudice of the whole mass of the people
against "hired preachers," had a strong tendency to close the
lips of such ministers as were convinced of the importance of j
supporting the ministry. A preacher who should demand a sup-
port from his flock, would not only lose his place, but raise
suspicions against the purity of his motives, and thereby des'j

Good Advice, 66 j

troy his influence over the masses of the people, both in and out
of the churches. Nothing but a revokition of the popular sen-
timent on this subject would accomplish the important end, and
there were few, indeed, who had the courage to lead off in an
attempt to accomplish a work so difficult, and dangerous to
character and influence. It was known, too, that a large major-
ity of the prea<:hers would side with the populace, or prudently
take a neutral position, till they should see how the contest
would be decided.

Still another feature of the times greatly lessened the
amount of effective ministerial labor that might have been per-
formed. The character of much of the preaching was deficient
in all the elements of success. This was not so much on account
of the want of ability on the part of the preachers, as it was
owing to the subject matter of their discourses. The doctrinal
differences, already alluded to, kept the preachers in a perpet-
ual warfare among themselves. Instead of preaching Christ to
dying sinners, and warning every man to repent, the preachers
of either party exhausted their strength in attempting to estab-
lish their own peculiar views, and endeavoring to refute the
supposed errors of the opposite party. The reader will proba-
bly remember the anecdote of David Thurman, who, having
become discouraged in one of his pastorates, was lamenting his
want of success in a church meeting, when the aged widow of
John LaRue, pointing her finger at him and looking him stead-
ily in the face, said: "I'll tell you what is the matter Brother
Thurman, stop preaching John Calvin and James Arminius,and
preach Jesus Christ." Taking her advice, he immediately read
the text, " I determined to know nothing among you save Jesus
Christ, and him crucified," and preached a melting sermon. A
great revival immediately ensued. Happy would it have been
for the Baptists had every church had such a sister as Mrs. LaRue,
and such a pastor as David Thurman. But the popular taste
had become so perverted that the people, generally, who
attended Baptist preaching, were satisfied with nothing but this
guerrilla warfare. This wrangling and confusion continued sev-
eral years longer, when the anti-missionary faction sloughed off,
and peace was restored to the denomination.

While the Baptists were paralyzed by their recent contest
with Campbellism, the prostration of their college, the strangu-

664 History of Kentucky Baptists.

lation o^ their missions, and the comparative failure of their Con-
vention, discouraged by tlie paucity and feebleness of their min-
istry, and their efforts to recuperate were neutralized by internal
factions, the Methodists, who were now about equal to the
Baptists [less the anti-mission faction] in numbers, were harmo-
nious and full of zeal, and had all their ministerial force effec-
tively employed. The Presbyterians were having a quarrel
between the old and new school parties, while the Cumberland
Presbyterians were in the zenith of their strength, and were
prosecuting their labors with an able and harmonious ministry.
The Campbellites and Newlights had united in one body, and
were laboring with a zeal and enthusiasm that scarcely knew any
bounds, with the confident expectation of bringing the whole
christian world under their latitudinarian banner, and ushering
in the Millennium in an incredibly short time. If it had not been
the Lord who was on our side, now may the Baptists say ; if it
had not been the Lord who was on our side: then had they
swallowed us up quickly.

This was truly a dark hour to the Baptists of Kentucky.
The watchman who stood on the wall of Sion, at the beginning
of the year 1837, saw no dawn of the coming morning. He
trode his beat, beneath the starless sky, walking by faith and
not by sight, chilled by the bitter cold, and sighing oft, because
the light delayed so long ; yet hoping still ; for He had promis-
ed, who can ne'er deceive. Tears trickled down his furrowed
cheeks, seen but by Him to whom ' 'the darkness and the light
are both alike," as he murmured, low, with choking sobs : "He
that Cometh shall not tarry long." And as he turned to face
the chambers of the Morn, he cheer'd his aching heart with
words, repeated o'er and o'er : — "Sorrow continues for the night;
but joy, in the morning, comes." He waited, watched, and
often prayed ; but, waiting, watching, praying, never ceased to
answer back, to all who called: "The morning cometh — quick
repair the breach. The lab'rers call to work — let not the idler
stand. The fields are broad and white, the lab'rers few. Pray
ye the Lord to send them forth. And lo the harvest yield
shall be, in quantity, as copious rain, and all the lab'rers shall
rejoice with songs."

CHAPTER XXXV.

THE GENERAL ASSOCIATION ORGANIZED — A GREAT REVIVAL FOLLOWS.

The failure of the Kentucky Baptist Convention was regard-
ed a triumph for the enemies of missions, and tended to dis-
courage the friends of evangeHcal effort. But God had preserved
for himself, in this hour of deep darkness, a few men of wisdom,
courage and consecration to His service. These felt, as deeply
as ever, the necessity of uniting and arousing to activity, the
discordant and discouraged churches. The plan advocated by
M. Noel, in 1813 — the organization of "a general meeting of
correspondence" — still appeared to them the most plausible
means of accomplishing the desired end. A call was made on
the churches and district associations to send messengers to
meet in Louisville, for the purpose of organizing such meeting.
Agreeably to this call, "a number of delegates and brethren,
from various associations and churches, met in the Baptist
meeting house, in the city of Louisville, on Friday Oct. 20,
I837, fo^' ^^6 purpose of organizing a General Association of
Baptists in Kentucky.

"A sermon introductory to the proceedings of the meeeting
was preached by Elder William Vaughan, from Acts xx . 24.
"But none of these things move me, neither count I my life
dear unto myself, so that I might finish my course with joy,
and the ministry which I have received from the Lord Jesus, to
testify the gospel of the grace of God,"

"The meeting was called to order by Elder W. C. Buck,
when, on motion, Elder George Waller was appointed chair-
man, and brethren John L. Waller, and J. M. Pendleton, secre-
taries, pro tempore."

The names of messengers from churches and associations
were then enrolled as follows ;

43 [665]

666 History of Kentucky Baptists.

Bloomfield. William Vaughan, William M. Foster and
George Duncan.

Ftankfort. G. C. Sedwick.

Washington, Mason Co. Gilbert Mason,

Shelbyville. R. Giddings, L, W. Dupuy, R. W. Coots,
John Hansbrough, William Owen and George Robertson.

Russell Creek Assoeiation. D. Miller; R. Ball and Mason
W. Sherrill.

Columbia. Daniel S. Colgan.

Elizabethtown. John L. Burrows, 5. L. Helm and J.
Eliot.

Brandenburg. Minter A. Shanks.

West Union Association. J. P. Edwards.

Mount Mofiah, Nelson Co. H. Hamilton.

Little Union, Spencer Co. E. Wigginton and W. Lloyd.

Friendship, Green Co. F. F. Seig, J. Durrett and J. Bar-
bee.

Forks of Ottef Creek, Hat din Co. J. Nall, and T.Thomas,

Younger s Creek, Hardin Co. W. Quinn.

Louisville. W. C. Buck, B. F. Farnsworth, H, C.
Thompson, C. Vanbuskirk, ^. Quirey, Wm. Colgan, F. Garr,
John B. Whitman, James E. Tyler, H. W. Nash, T. R. Parent
and J. L. Waller.

BowlingGrecn. James M. Pendleton and W. H. Tho-
mas.

Sharon, Gallatin Co. John Scott and Ben Jackman.

McCools Bottom. [Now Ghent.] F. Fisher.

Pleasant Grove, Jeff erso?i Co. Silas Yager and J. W. Yager.

Mt. Ohvet, Green Co. Z. Worley.

The following persons were present without having been
appointed and were admitted to membership: George Waller,
Joel Hulsey, Gad Davis, John T. Stout, John Ford, W. S,
Robertson, J. Tichenor and J. C. Woodson.

Whites Run Church, Gallatin county, and Franklin Church,
Simpson county, appointed messengers, but they were not
present.

The following constitution was adopted :

1st. This body shall be called the General Association of
Baptists in Kentucky.

2nd. This Association shall be composed of representa-

CottsHtution Adopted. 66"]

tives from such Baptist churches and Associations in this State,
as are in regular standing.

3rd. Every such church and association, contributing annu-
ally to the funds of this Association, shall be entitled to a repre-
sentation.

4th. This Association shall, in a special manner, aim to
promote, by i^very legitimate means, the prosperity of the cause
of God in this State.

5th. It is distinctly understood that this Association shall
have no ecclesiastical authority.

6th. At each meeting of this Association there shall be
elected by ballot, a Moderator, Recording Secretary, Corres-
ponding Secretary, Treasurer, and eleven Managers, who shall
constitute a Board of Directors for the management of all the
business of this Association during the recess of its annual
meetings, and annually report to the same their proceedings.

7th. The Moderator, Secretaries and Treasurer, shall per-
form the duties usually performed by such officers in similar as-
sociations.

8th. All associations contributing to this, and co-operating
in its designs, shall be considered auxiliary to it.

9th. A General Agent may be appointed by the Associa-
tion or Board of Managers, whose duty it shall be to survey all
the destitution, the means of supply. &c., and report regularly
to the Board, so as to enable them to meet the wants of the des-
titute. He shall also raise funds, and in every practical way
promote the designs of the Association, for which he shall re-
ceive a reasonable support.

loth. Any visiting brethren in good standing, as such
shall be entitled to sit in counsel in the annual sessions of this
Association, but shall not have the right to vote.

I ith. The annual meetings of this Association shall be on
Saturday before the third Lord's Day in October.

1 2th. This constitution, may be amended, or altered (the
5th article excepted) at any annual meeting, by a concurrence of
two-thirds of the members present.

Under this constitution, the General Association of Bap-
tists in Kentucky, was now fully organized by the election of
George Waller, Moderator, James E. Tyler, Recording Secre-
tary, John L. Waller, Corresponding Secretary, and Charles

668 History of Kentucky Baptists.

Quiry, Treasurer. A committee to nominate a Board of Mana-
gers, at least ten of whom should be located in or near Louis-
ville, presented the following names, which were confirmed by
the Association : B. F. Farnsworth, Wm. Colgan, C. Vanbus-
kirk, T. R. Parent, W. C. Buck, E. A, Bennett, John B.
Whitman, J. C. Davie, W. Vaughan, G. C. Sedwick and James
M. Pendleton.

The Association was composed of fifty-seven members,
twenty of whom were ordained preachers, one a licensed
preacher, and the remaining thirty-six, private church members.
The visiting brethren present were Elder Alfred Bennett, agent
of the Baptist Board of Foreign Missions; Elder Noah Flood, of
Missouri, Silas Webb, M.D., of Alabama, Elder T. G. Keene,
of Philadelphia [now Dr. Keene of Hopkinsville, Ky. ,] and
Elder R. B. C. Howell, of Nashville, Tennessee.

This was not a large meeting, yet it was one of very great
importance to the Kentucky Baptists. It was destined to in-
augurate a line of policy so different from that which had been
pursued from the planting of the first churches in the West
as to almost amount to a revolution in the practice of
the denomination in the State. The men who were
about to set forth the principles to be advocated, and the ends
to be attained by the Association, though {&\n in number, were
representatve men, from all the more intelligent regions
of the State. The twenty-one preachers who were mem-
bers of the new organization included the best ministe-
rial talent in the State. The names of Wm. Vaughan, John L.
Waller, J. M. Pendleton, George Waller, J. L. Burrows, W. C.
Buck, S. L. Helm, Jas. P. Edwards, R. Giddings, and others
of this noble band of Christ's ministers, will be household words,
as long as the history of Kentucky Baptists is held in remem-
brance. They fully appreciated the importance to the cause of
their Redeemer, of the enterprise they were now engaged in,
and were united and harmonious in council and subsequent ac-
tion. With great unanimity, they set forth four objects, to the
accomplishment ofv/hich they proposed to devote their energies.

1st. To induce the churches to support their ministers,
especially as a means of supplying the destitution in the home-
field. They expressed it in the following language :

" Resolved, That it is the opinion of this Association, that

Four Objects. 669

nothing ever will be effected of a permanetly beneficial character
towards supplying the churches in this State with a stated minis-
try, until the churches can be influenced to practice upon the
principle that they that ' preach the gospel, should Hve of the
gospel. '

" Resolved, Therefore, That one of the primary objects of
this Association should be to effect this important measure
upon the par-^ of the churches.

" Resolved, That whenever the churches can be influenced
to discharge their duty in this respect, other missionary objects
will be measurably, if not entirely superseded within the limits
of this State."

In the circular letter they say : " To produce concert and
harmony among the churches, to supply the destitute with the
preaching of the gospel, and to call into action and arouse the
dormant energies of our denomination .... * The Gen-
eral Association of Baptists in Kentucky,' was organized."

2nd. To foster a more thorough education in the ministry
and to encourage education among the people.

''Resolved, That in the opinion of this Association, it is
highly important to the interests of the churches, and the ad-
vancement of the Redeemer's Kingdom in our State, that ad-
equate facilities lor obtaining an extensive and thorough edu-
cation be offered to such pious and gifted young men among us,
as in the mind of the churches are called of God to the sacred
work of the ministry."

In the circular letter, they say : ' ' There is nothing that
more intimately pertains to the prosperity of the Baptists in
Kentucky, than the establishment of a school or schools for the
education of those of our young ministers who may desire it."

3d. The distribution of the Bible among the people.

* ' Resolved, That in view of the vast field before our denom-
ination for the distribution of the word of God, every effort
should be put forth to accomplish the work."

''Resolved, That in our opinion, the formation of State
Bible Societies is best calculated to facilitate this desirable
object ; and we therefore recommend to the churches the forma-
tion of such a society in Kentucky."

4th. The support of Foreign missions. The circular let-
ter contains the following : "In providing for our own destitu-

670 Histoty of Kentucky Baptists.

tion, let us not forget to let our prayers and alms ascend before
God in behalf of the idolatrous millions of earth. Foreign
missionary operations in modern times owe most of their suc-
cess, under God, to the Baptists."

After discussing the principles and the practical details of
plans for applying them, the association adjourned, and these
men of God returned to their respective fields of labor, to engage
in the war they well knew their counsel would evoke. It was
anticipated that the organization of the General Association would
afford occasion for additional strife among the discordant ele-
ments of the denomination ; but these earnest men of God felt
that they were authorized to imitate their beloved Master, who
"came not to send peace but a sword." The result was just
what had been expected. The denomination was agitated and
confused throughout the State. Of forty-three associations,
only nine were represented in the meeting that formed the
General Association, and three years later, when the number of
associations had increased to fifty, only eleven had endorsed the
objects set forth by that body. It afterwards became manifest
that the great body of the denomination favored the principles
of the General Association from the beginning. But the few
who did oppose them were found in every association, and in
almost every church, and were very bitter and determined in
their opposition. The subject was introduced, usually, by
means of queries or remonstrances, sent in letters from the
churches, in almost every association in the State.

In many of the associations, even where large majorities
favored the General Association, the messengers were anxious
to avoid a vote on the subject, lest divisions should be intro-
duced among the churches and associations. On the other
hand, the opposers of missions and theological education were
so confident of the justness of their cause, that they were
determined to have the matter settled, as far as they were con-
cerned. The missionary party was generally, if not univer-
sally, willing and even desirous to compromise the matter by
allowing every man to act according to his own convictions. A
few of the churches and associations succeeded in obtaining
temporary quiet by adopting the compromise measure so fam-
iliar at that period, ' ' That giving or not giving shall be no bar
to fellowship." This included contributions to the support of

Bad Leaven. 671

pastors, as well as to missionary operations. But only a few
churches and associations were so fortunate as to obtain peace,
even on these terms. In most places the enemies of the General
Association forced a vote on the subject. Where they were in
the majority, they promptly excluded their opponents, where
they were in the minority, they went off and set up for them-
selves, adopting such distinguishing appellations as would indi-
cate their opposition to " all benevolent institutions, (so called)."
Green River, Licking, Drake's Creek, Stockton's Valley,
Burning Spring, New Salem, North District, South Concord,
and perhaps some smaller associations, came out in a bold and
direct opposition to the General Association. Small factions
dissented, declared in favor of missions, and have grown into
such fraternities as Liberty, Bays Fork, Freedom, South Cum-
berland, and other influential associations, while the mother
bodies have generally dwindled into insignificance. The par-
ticulars of these divisions, and their results, will be detailed at
greater length when we come to give the history of the several
associations. It is sufficient for our present purpose to say that
the agitation was kept up, and much excitement and no small
degree of bitter feeling, prevailed during a number of years,
when the denomination became purged of its anti-missionary
element, at least in a large degree, and quiet and peace were
restored to the churches, at last, after an almost incessant war
wUh Campbellism, Anti-nomianism, Two-seedism and Anti-mis-
sionism for a period of nearly twenty years.

But a much more pleasant result than that of the. Anti-mis-
sion war, in the churches, immediately followed the organization
of the General Association. This was the most extensive
religious awakening that had occurred in Kentucky since the
great revival of 1800-3. It is remarkable that this awakening
began in the first church in Louisville, where the General Asso-
ciation was constituted, and during the meeting which convened
for that purpose, October 20, 1837. The revival continued in
this church six years, during, which 637 were baptized into its
fellowship. From Louisville, it spread over the country in all
directions, till it reached every part of the State, and prevailed
five or six years By far the largest ingatherings were in those
churches which had espoused the cause of missions. During
this remarkable revival, a zeal, hitherto unknown to the Baptists

672 History of Kentucky Baptists.

of Kentucky, prevailed, wherever the revival prevailed. New-
terms of designation, new forms of worship, new methods of
reaching the unconverted, and new modes of preaching were
introduced. Every thing connected with divine service seemed
to partake largely of the spirit of missions.

There was, at this period, a great scarcity of preachers,
while there was a great demand for religious teaching. The
field was white unto the harvest and the laborers were few. To
make up the deficiency in ministerial labor, pr aycr meetings w&r^
held from house to house in destitute neighborhoods by private
church members. In these meetings, there was much singing.
Many new songs and choruses of an eminently devotional char-
acter were introduced, and sung with great zeal, especially by
the young converts. Many warm, spirited exhortations were
delivered by persons who had been hitherto unaccustomed to
speak in public. These missionary prayer meetings were greatly
blessed, not only in strengthening and developing the people of
God who engaged in them, but in leading the unconverted to
the Savior also.

Protracted Meetings came in vogue about this time. Hith-
erto, even during revival seasons, meetings were held only on
Saturdays and Sundays, with an occasional night meeting, and
that usually at a private house; and the most zealous and en-
terprising minister could not stretch his conscience beyond "a
three days meeting." But now the meetings began to be pro-
tracted from day to day, during a period of two weeks. " The
first regular protracted meeting, ever held in Ohio county, was
begun and carried on by Alfred Taylor, at Walton's Creek
church, December, 1837. Many were openly against the meet-
ing. Others would shake their hoary locks, doubting what all
this might lead to."* Mr. Taylor went from church to church,
holding meetings, during the winter and spring. His biogra-
pher estimates that he baptized 600 people within six months.
As it was, under the ministry of Alfred Taylor, so was it, in
most parts of the State. Everywhere there were suspicions of,
and opposition to protracted meetings. But as in Ohio county,
so everywhere else, they triumphed over all opposition, and be-
came a feature of the polity, not only of the Baptist church-]
es, but also of all other religious denominations,

^Biography of Alfred Taylor, pp. 32-33.

Effort Meetings. 673

Effort meetings was a term by which these continued series
of meetings, were often designated. This imphed that those
who conducted the meetings were making efforts to bring sin-
ners to salvation. This was very offensive to the anti-missionaries,
and especially to that branch of them, commonly called Anti-
nomians. About this period, it was, to say the least, of very
doubtul orthodoxy among the Baptists, to speak of making an
efibrt to bring sinners unto salvation. This was supposed to
be exclusively the Lord's work, and for men to assume to take
any part in it, seemed little less than blasphemy. It was char-
acteristic of the time, however, for men to take a more practi-
cal view of divine teaching, and hence they did not hesitate to
devise means for bringing the ungodly to Christ, that they might
be saved.

By means of these protracted meetings, and the prayer
meetingsreferred to above, the revival continued to prevail from
the close of 1837, about six years. During this period vast num-
bers professed conversion, and were added to the churches. It
v/as estimated that not less than 30,000 were baptized, during
the first three years of the revival. This estimate was made by
John L. Waller, corresponding secretary of the General Asso-
ciation, and embodied in his report in 1840. The statistics con-
tained in the minutes of the associations, show the estimate to be
about 12,000 too large. The real number baptized during
that period was (approximately) 17,761. It is probable that
12,000 were baptized during the next three years : so that the
denomination was greatly increased in numbers.

One of the strongest convictions on the minds of the Ken-
tucky Baptists, at the period of which we write, was the need
of more efficient organizations, through which they might act
with greater unity. Up to this period, they had had no per-
manent organization, through which they could promote any
system of benevolence. Many small Bible and Missionary so-
cieties had been formed, in various localities, but the Anti-mis-
sionary spirit which had been kindled in the churches by Daniel
Parker, Alexander Campbell and other foes of systematic be-
nevolence, soon crushed them out of existence. Several of the
district associations were strong enough to have done much in
supporting home and foreign missions, or Bibl^ distribution.
But such was the violent and intolerant opposition of the Anti-

6/4 History of KeJitiicky Baptists.

missionary element, that they did not dare to attempt any sys-
tematic support of benevolent institutions. In organizing the
Kentucky Baptist Convention, much pains was taken, by its
founders, to propitiate the anti-missionists, who formed a factor
in most of the churches. But the founders of the General Asso-
ciation, five years later, came out boldly and defied the anti-
missionary element in the denomination. That organization
was by no means popular, in the beg'.nning ; only about one-
tenth of the preachers, and a smaller proportion of the churches,
gave it an open endorsement. But the character of the min-
isters and churches which did endorse it, and the wisdom
and spirit with which they set forth its objects and plans of
operation guaranteed its permanency. It rapidly grew in popular
favor, and was soon approved by all the brethren who were
truly missionary in spirit. No other medium was needed for
carrying out home missions. But there were some other im-
portant religious enterprises demanding the attention of the
Baptists, just at this period. There came a new and unexpected
demand for Bibles in the Foreign Mission fields, especially in
India and China. Hitherto the American Bible Society, which
claimed to be non-sectarian, and to which the Baptists in
America had contributed more than ;^ 100,000, had supplied
the Baptist missionaries, as well as others, with means to print
their Bibles. This policy continued till 1836, when the Board
of Managers refused to aid the Baptist missionaries in India, in
circulating their Indian versions of the Bible, because the word
Baptizo and its cognates had been translated in those versions
by a word signifying to dip or immerse. Thrown upon their
own resources, the Baptists met in convention, in Philadelphia,
April 26, 1837, ^"d organized the American and Foreign
Bible Society, the object of which was to circulate faithful ver-
sions of the Bible, in all languages. This was only about six
months before the General Association of Baptists in Ken-
tucky was constituted.

The Kentucky and Foreign Bible Society was formed,
in 1838. This organization was auxilary to the American and
Foreign Bible Society. Auxilary to the State Society, a number
of local Bible societies were formed, in different parts of the
Common weaiJth.

The Roberts Fund and China Mission Society for the

Baptist Grotvth. 675

Mississippi Valley, with its Board of Managers located at Louis-
ville, Ky., v;as organized near the same period. The object of
this society was to hold in trust, and properly dispose of cer-
tain lands in the State of Mississipi, donated by Elder I. J. Rob.
srts, for the benefit of China Missions, and to collect and appro-
priate monies for that Mission.

The General Association has continued to grow in favor
with the denomination , till it has now been endorsed by every
association and church in the State, not avowedly anti-mission-
ary in the ordinary sense of that term. The subordinate socie-
ties, formed during the same decade, enjoyed a good degree of
prosperity till the excitement on the slavery question caused
their separation from the parent societies, during the next de-
cade, after which they speedily dissolved.

The improvement in the condition of the Baptists denomi-
nation in Kentucky, from 1835 ^o 1840, was so marked as to be-
come a matter of public thanksgiving. The antimissionary ele-
ment that had embarrassed the church and associational coun-
cils, and bitterly opposed every benevolent enterprise, for a
period of about twenty-three years, had been in a large measure
purged away. Many of the Churches were giving a reasonable
support to their pastors. Most of the more populous and
wealthy associations were maintaining missionaries in their
bounds. Liberal contributions were being made to Foreign
Missions and Bible distribution. Georgetown College was in a
flourishing condition. And, during a continual revival of three
years, large numbers had been added to the churches.

The minutes of the associations, for 1840, show that there
were in Kentucky, at that period [approximating very nearly]
50 associations, 711 churches, and49, 308 members. The popu-
lation of the State, in 1840, was 779,828. This gives (in round
numbers) one church to every 1,096 of the population, and one
Baptist to every 15 of the population. The Methodists reported,
the same year, 8 districts, 83 circuits and stations, 109 preach-
ers, and 37,000 members.

The Presbyterians reported about 8,000 members.

The Campbellites may be estimated at 28,000.

The Cumberland Presbyterians at 12,000,

We have, at hand, no data for a reliable estimate of the
number of Catholics, Episcopalians and Lutherans, at that period.

CHAPTER XXXVI.

BENEVOLENT SOCIETIES THROUGH WHICH THE BAPTISTS OPERATED
— TRANSACTIONS BETWEEN I 84O AND 1850.

At the beginning of the period now to be considered, ex-
tending from 1840, to 1850, the Baptists of Kentucky were in a
better condition, in almost every respect, than they had been
since the beginning of the Cambelhte schism. Their schools
and benevolent societies were in a better condition than ever be-
fore; they were in the midst of a great religious revival, which
had been in progress for more than three years, and had per-
vaded almost every corner and nook of the State, while im-
mense numbers of happy converts had been added to the
churches, and many new churches had been formed ; the de-
nomination had been freed, in a great measure, from the Anti-
nomian leaven, and the process of excising the more temperate,^
yet very annoying anti-missionary faction, was well advanced.

The Anti-missionaries, however, both those who still
clung to the skirts of the churches, and those who had gone
"out from us because they were not of us, " continued to be a
source of embarrassment to all the benevolent operations of the
denomination. They still bore the name of Baptists, to which
they had prefixed such prenonyms as "Old," "Old School, "
"Primitive," "Predestination," "Original." "Particular," "Reg-
ular, "and, in one small association, at least, "Anti-mission-
SLvy." They continued to mingle with their former brethren,
in the social circle, and, in every way, to exert the full measure
of their influence againt every form of systematic benevolence.
Most of their sermons were, in part, at least, bitter or ludicrous
satires against missions, Sunday-schools, Bible societies, Col-
leges, Prortacted Meetings and "larned" preachers. Elder M.
F. Ham, of Scottsville, Ky., repeated to the author, some years
ago, the substance or a sermon he heard an Antinomian preacher

[676]

Separation. 6yj

had delivered from the following text: "That there should
he no sc/uvms in the body." i Cor. 12-25. With great vehe-
mence he proceeded to denounce, one after another, the Mis-
sionary schevie, the Bible Society scheme, the Sunday-
school scheme, and all other benevolent schemes, the names of
which he could call to mind, "clinching" each paragraph with a
thundering repetition of the text : ' 'That there should be no
schemes in the body."

The preaching of such men, however absurd it may appear
to the thoughtful,"^ harmonizing as it did with covetousness, one
of the strongest passions of corrupt human nature, could not
fail to exert a strong influence against missions, among the
masses of the illiterate. Dr. James A. Kirtley thus speaks of
the manner in which they influenced the thoughtless, against
truth and benevolence: "The annual gatherings of this little
body [Salem Association of Antinomian Baptists,] and some ofi
the occasional meetings of their churches, were the stated sea-
sons for the coming together of their preachers from North,
South, East and West, who seemed to think that the highest
aim of their calling was, by vulgar wit and ludicrous anecdotes,
to hold up to derision and contempt those to whom they ap.
plied the epithets 'Arminian,' 'Soft-shell,' and the like ; while
educated ministers, missionaries, Bible societies, etc., came in
for a full share of their denunciation."*

At the period of which we write, the separation between
the missionaries and anti-missionaries was not 'completed, and
the preaching described above, contrasted strongly with that
heard in protracted meetings. It could not be expected that
people with such different religious views, feelings and modes of
worship, would long remain together in the same churches
and associations. It was but natural that the division should go
on, until the two peoples should be separated in ecclesiastical
relationship, as they were already divided in doctrine and prac-
tice. Goshen, South Concord and Stockstons Valley associa-
tions split in 1842 ; the first throwing off a small fragment of an-
ti-missionaries, and the last two setting off each a feeble band of
missionaries. This about completed the division. When the
statistics of Kentucky Baptists, for 1843, were collected, there

*His. Bullittsburg, ch. pp 60-61.

f

6/8 History of Kentucky Baptists.

was a general surprise. All the anti-missionaries, of which
there were at least three different sects, embraced 17 associations,
204 churches, 82 ordained ministers, and 7,877 members, of
which 476 had been baptized the last year, while the mission-
ary Baptists numbered 39 associations, 625 churches, 59,302
members, of which 7,271 had been baptized during the last
year.* The anti missionary schismatics had set up the claim,
that they were the original Baptist denomination in Kentucky,
and had asserted it so loud, and have continued to assert it so
long, that they have not only deceived many others, on that sub-
ject, but have actually deceived themselves. Happily the rec-
ords of the doings of these stormy days have been well pre-
served, and the impartial historian of to-day need have but
little difficulty in setting forth the facts in the case.

During the long continued revival, the hearts of God's
people were continually enlarged, and their zeal for every good
work was greatly increased. As they feasted on the bread that
Cometh down from God, they yearned continually, more and
more, for the same inestimable blessings to be bestowed upon
all their suffering race, but especially did they long to see every
dark corner of Kentucky penetrated by the glorious light of the
gospel of God. To this end, they now directed their most
earnest labors. The ever to be remembered William C. Buck
canvassed a large district of the State, for the especial purpose
of instructing and exhorting the churches to support their pas-
tors. D. S. Colgan was engaged in the same work, in other
portions of the State ; many of the associations had missionaries
in their own bounds, holding protracted meetings, and visiting
destitute neighborhoods. John L. Waller, first, and William C.
Buck, afterwards, were urging upon the ministers and churches,
through the colunms of the Baptist Banner, the great importance
of missionary labor in the home field, and private church mem-
bers were going from house to house, holding prayer meetings,
and exhorting the people to repent and turn to the Lord. So
deep and wide spread a religious zeal, and so glorious a display
of divine power and grace have visited Kentucky since its settle-
ment on but one other occasion.

No wonder the revival continued long, and with most

"-••'These Statistics are taken from the minutes of the General Association
for ] 843, and are presumed to be correct.

Mission Associations. 679

glorious results. Indeed, it has not been succeeded by a
lengthy religious dirth, even to the present time. And the
growth of the denomination has been much more constant and
regular, in Kentucky, since that period, than before. But
much as the churches and ministers enjoyed, and were engaged
in, home missions and the revival which was so intimately
connected with them, they did not neglect other enterprises for
promoting the glory of God. A brief reference to the societies
through which they operated, will be in place here.

The China Mission Association, at first called the "Rob-
erts Fund and China Mission Association," of which a brief
account is given in the preceeding chapter, was intended as a
medium for the foreign mission operations of the Western
States. But its board was located in Louisville, and it received
its chief support from Kentucky. It employed one missionary
to China, IssacharJ. Roberts, with whom it communicated di-
rectly through its own board. For a time, it published at
Louisville, a monthly magazine, called the Chinese Advocate. In
1840, it became auxiliary to the American Board of Foreign
Missions located at Boston. In 1843, it again changed its name
to that of the China Mission Society of Kentucky. In
1845, it withdrew its auxiliaryship from the American Baptist
Board of Foreign Missions, and became virtually, though not
formally, auxiliary to the Foreign Mission Board of the Southern
Baptist Convention, located at Richmond, Virginia. In 1848,
it again changed its name, and was henceforth known as the
Kentucky Foreign Mission Society. Under this style it
continued to operate, till 185 1, when, the Foreign Mission
Board at Richmond, having been entrusted with the manage-
ment of all the Foreign Missions of the Southern States, it was
dissolved. This society, did a good work. Its average receipts,
from its organization to its dissolution, was probably about
$1,000 a year. It supported I. J. Roberts and his several native
assistants in China, during its entire existence.

The Indian Mission Association, was designed to embrace
in its organization, the friends of the Red Men, throughout the
Mississippi Valley ; but Kentucky Baptists were more active
and conspicuous in promoting its objects, than were those of
any other State, The Baptists of Kentucky had taken a deep
interest in the conversion of the Indians, from soon after the

68o ■ History of Kentucky Baptists.

first settlements in the State. As early as 1801, they took
active measures to send the gospel to the Red Men in the West-
ern territories, and as often as opportunity had been afforded,
they had exhibited ready zeal and liberality in contributing to
Indian Missions. The resolutions calling for a convention to
organize the Indian Mission Association, werepassfed at a meet-
ing of the Western Baptist Publication Society, in Louisville.
The convention met in Cincinnati, October 27, 1842, and, on
that and the two days following, the association was constituted.
The board was located at Louisville. Isaac McCoy, whose
home was in Louisville, was immediately chosen corresponding
secretary, and continued to act in that capacity until his death.
The Kentucky Baptists expressed their interest in this associa-
tion, by adopting the following preamble and resolution, during
the session of their General Association which met in George-
town, October, 1843:

"Whereas, in view of injuries which the Indian tribes have
sustained in conseqnence of the settlement of white men in their
country, they have a stronger claim upon American christians
than other nations who have not been thus injured, and whereas
very favorable openings for doing them good present themselves,
therefore,-

''Resolved, That the information afforded this Association
of the success and future prospects of the Indian Mission Asso-
ciation is especially cheering, and calls for devout praise to God;
and that we hail the indications of divine Providence in favor of
that society as a pledge that the wilderness shall soon be made
to flourish as the garden of God ; and we earnestly commend it
to the lavor of the churches, and the blessing of the God of
Missions."

Similar resolutions were passed by the same body the next
year. The Indian Advocate, a monthly journal was published
at Louisville in the interest of the Indian Mission Association.
The society enjoyed a high degree of popularity, till the death
of its zealous and laborious corresponding secretary, which oc-j
curred June 21, 1846. After this, it declined in efficiency, and|
was dissolved about 1850.

This Association was organized, chiefly through the in-
fluence of Isaac McCoy, one of the most zealous and devoted*]
philanthropists that have lived and died in Kentucky. This self-*

Isaac McCoy. 68 1

sacrificing Christian minister, and devoted missionary, deserves
to be "held in everlasting remembrance," especially by all the
friends of the American Indians.

Isaac McCoy was a son of William McCoy, one of the
pioneer Baptist preachers of Kentucky. The latter was either
a native of Pennsylvania, where he was raised, or was born in
Ireland, from whence his father emigrated to America. He
moved from Pennsylvania to North Bend, Ohio, in the year 1789
or 1790. On account of Indian hostilities, he remained there
only a few month5> when he removed to Kentucky, and settled
near the Ohio river, in Jefferson county, about seventeen miles
above Louisville. He subsequently moved to Shelby county,
where he became a member of Buck Creek church. Of this
church he was pastor a short time, about 1802. A small
church called Fourteen Mile, but afterwards known as Silver
Creek church, now located in Charleston, Clark county, Indiana,
petitioned Buck Creek for ministerial help. In answer to this
petition, the church directed William McCoy and George Wal-
ler to preach to this church alternately. After keeping up this
arrangement for a short period, Mr. McCoy moved to Indiana,
and took pastoral charge of the church, where he spent the re-
mainder of his life.

Isaac McCoy was born near Uniontown, Pa., June 13, 1784.
He was brought by his parents to Kentucky, when he was about
six years old. He united with the Baptist church at Buck
Creek, Shelby county, Kentucky, and was baptized by Joshua
Morris, March 6, 1801. On the 6th of October, 1803, he was
married to Christina Polk, daughter of Charles Polk, of Shelby
county, Kentucky. In April, 1804, he moved to Vincennes,
la., where he resided until the fall of 1805, when he removed
to Clark county, la., and settled near Silver Creek church. By
this church he was licensed to preach, July ii, 1807. After
preaching with much zeal, about three years he was ordained
at Mariah Creek church, not far from Vincennes, by William
McCoy and George Waller, of Kentucky, Octobor 12, 18 10.
After his ordination, he spent eight years in traveling and
preaching in Indiana and Illinois, where he was instrumental
in leading many to Christ, and in constituting many churches in
the new settlements. A part of this time, he was in the em-
ploy of the old Triennial Convention, which instructed him to
44

682 History of Kentucky Baptists.

give attention to the Indians who were still numerous in his
field of labor.

"By this time," says he, "my anxiety to preach the gospel
to the Indians, had become great." He now resolved, to use his
own words, "To make an effort to establish a mission among
the Indians, and to spend the remainder of my life in promot-
ing their temporal and eternal welfare."

In October, i8i 8, he moved with his wife and his seven
small children, a little beyond the settlements, and established
a school for Indian children. In the spring of 1820, he moved
180 miles further into the Indian country, and established a
mission, including a school at Fort Wayne.

He remained at Fort Wayne less than a year and a half,
when the encroachments of the white settlers induced him to
move again. He was, however, encouraged by the conversion
of two half-breed women, whom he baptized.

On the 13th of October, 1821, he set out for the St. Josephs
river, in Michigan, with a part of the mission family, for the
purpose of erecting necessary buildings. The rest of the mis-
sion family, church and school followed in December. This sta-
tion he named Carey, and here he continued to labor, making
it the center of his operations, until he moved to the West to
carry out his plan for colonizing the Indians west of Missouri
and Arkansas, in 1829. In 1826, Mr. McCoy established a mis-
sion station, which he called Thomas, on Grand river, Michigan.
This station and Carey enjoyed a moderate degree of prosperity.
The latter, especially enjoyed a delightful revival in 1824-25.
But Mr. McCoy had become convinced that little could be done
for the permanent improvement of the red men, until they
could be settled on territory of their own, and where
they could not be encroached upon by the white settlers. He
selected the present Indian Territory, as a suitable location on
which to colonize the tribes then scattered along the borders of
the white settlements, from Florida to Michigan.

In the winter of 1823-4, ^^ visited Washington for the pur-
pose of laying his plan before the government of the United
States. As the Foreign Mission Board of the Baptist Triennial
Convention, under whose employment he was acting; was then
located in Washington, he first laid his plan before that body.
Luther Rice gave his entire influence in favor of the plan ; and,

Isaac McCoy. 683

after several meetings for the purpose of deliberating on the
subject, the board appointed Dr. William Staughton and Rev.
Luther Rice to go with Mr. McCoy, and lay the matter before
the President, Mr. Monroe, and the Secretary of War, Mr.
Calhoun. Mr. Calhoun expressed his full approbation of the
matter, but the board hesitated and deferred any further action
for the present. Mr. McCoy however, never lost sight of his
important measure, but continued to press its claims upon Con-
gress and the Executive, from year to year, with untiring pa-
tience and perseverance, until 1830, when the bill passed both
Houses and became a law. Mr. McCoy was subsequently ap-
pointed by the Government to survey the territory, and parti-
tion it off for the occupancy of the several tribes. He lost no
time in accomplishing the work assigned him, and in laying a
map of the whole before Congress and the Executive.

In the spring of 1829, and before his plan had passed into
a law of the United States, he moved with his family to the
farwest, and entered morefully upon his great work of coloniz-
ing the Indians. To enter into even a partial account of all
his benevolent arrangements for the benefit of the In-
dians, would require a volume. For a period of twenty-eight
years, his whole time, strength and talents, were unremittingly
devoted to these objects. After trying in vain, for a number of
years, to enlist the interest of the Foreign Mission Board in the
great work in which he was engaged, he withdrew from its em-
ployment.

He now turned his attention to the formation of a special
association for the promotion of his benevolent operations among
the Indians. This resulted in the organization of the American
Indian Missionary Association, in October, 1842, as related
above. As corresponding secretary of this association, Mr.
McCoy continued to labor with unabated zeal for the welfare of
the Indians, until the Lord called him to his rest, June 21, 1846.
Among the last words he uttered, were: "Tell the breth-
ren NEVER TO LET THE InDIAN MiSSION DECLINE.

American Baptist Home Mission Society was consti-
tuted in 1832, with the object of promoting the preaching of
the gospel in North America. The Executive Board is in New
York city. This great benevolent society has continued to grow
in popular favor and efficiency, from its organization to the pres

684 History of KeJttiicky Baptists.

ent time. It is now one of the leading societies of its kind in
the world. The good that has been accomplished in the broad
field of its labors, through its agencies, is inestimable Its re-
ceipts and disbursements approximate, if they do not exceed
;^200,ooo per annum. The General Association of Kentucky-
Baptists became auxiliary to this body, in 1843, and aided in its
noble work two years. But on account of the great excitement
on the subject of slavery, the Association dissolved its connec-
tion with the parent society, in 1845, and became auxiliary to
the Southern Baptist convention.

The American and Foreign Bible Society, an account
of the origin of which has been given, is not technically a Bap-
tist society, although, on account of its specific objects, the cir-
culating faithful versions of the Word of God in all the
languages of the earth, the Baptists have always been its chief
supporters. From its constitution, in 1837, till the formation
of the American Bible Union, it was a very prosperous, efficient
organization, but, on account of the greater popularity of the
latter, which had for its accomplishment the same object, it
gradually declined until its operations, at present, are com-
paratively insignificant. Its decline was due to the fact that,
while it gave faithful translations of the sacred scriptures in for-
eign languages, it refused to give a correct translation in Eng-
lish. The original object of the society, was certainly a most
important one. It is not pretended that any of the versions of
the English Scriptures, now in use, are faithful translations of the
Word of God. Every popular version of the English Bible is
known to be a compromise among the various religious sects
concerned. A Bible society, endowed with ample means, which
would be faithful to the avowed object of translating faithfully
and circulating the Bible in all languages, is one of the very
greatest wants of the age.

The Kentucky and Foreign Bible Society continued
to be cherished by the Baptists of Kentucky, during the de-
cade now under consideration. Like the American and For-
eign Bible Society, to which it was auxiliary, it was nominally
unsectarian, but its chief support was from the Baptists. It con-
tinued to aid in circulating the Bible, in the various countries
occupied by Baptist missionaries, till 1850, when it severed its

Theological Institute. 685

connection with the parent society, and was dissolved the fol-
lowing year.

The Western Baptist Theological Institute, located
at Covington, was an " eye-sore " and a " bone of contention "
to the Baptists of the whole Mississippi Valley, as long as it had
an existence. The^propriety of establishing a Baptist Theo-
logicat school for the common benefit of the Baptists of the
West was first discussed at the first meeting, of asortof anomo-
lous Association, known as the Westcin Baptist Convention, in
Cincinnati, in November, 1833. A committee was appointed
to investigate the matter, which reported in favor of such a
school, the following November. The Western Baptist Educa-
tion Society was organized to prosecute the design. The en-
terprise succeeded. A valuable property was secured, and the
school was located on it, in 1840, in Covington, Kentucky. The
Instittute was fully organized and put in operation, in 1845.
Rev. R. E. Pattison, D.D., of Massachusetts, was elected Presi-
dent. This election occurred while the famous " Alabama reso-
lutions " were under discussion by the Baptist Board of For-
eign Missions, of which Dr. Pattison was a member. The an-
swer of the Board to those resolutions caused the Baptists of
Kentucky to suspicion Dr. Pattison, as being in sympathy with
the abolition fanaticism that characterized the majority of the
Board. He was called upon publicly to define his position on
that subject. This he declined to do ; whereupon the General
Association of Baptists in Kentucky, at its meeting, in George-
town, in October, 1845, passed the following :

''Resolved, That in the opinion of this Association, the
Western Baptist Theological Institute ought not, under present
circumstances, to receive the support of the Baptists of Ken-
tucky."

The charter of the Institute allowed the trustees to be
chosen from Ohio and Kentucky. Up to 1847, ^ majority of
the trustees were citizens of Cincinnati. As early as 1846, it
began to be suspicioned that Dr. Pattison was seeking, privately,
to secure the sale of the property belonging to the Institute, in
Covington, and the removal of the Institute to the opposite side
of the Ohio River. Subsequent investigation fully confirmed
the suspicion. On application to the Legislature of Kentucky,
during its session of 1847-8, the charter of the Institute was so

686 Histoiy of Kentucky Baptists.

amended as to prevent the execution of this nefarious design.
This affair forced the severance of Dr. Pattison's connection with
the Institute. The following extracts from the report on edu-
cation, adopted by the General Association of Baptists in Ken-
tucky, at Bowling Green, in October, 1848, shows the condition
of the Institute at that time :

"The Western Baptist Theological Institute, located in
Covington, Kentucky, is well situated for a great theological in-
stitution for the whole West. It possesses a property sufficient
for an ample endowment, amounting to upwards of ^200,000,
which is still rapidly increasing in value. It is now placed in the
hands of men who will conduct it in a manner worthy of its noble
object. Dr. S. W. Lynd has been appointed President, and will
enter upon his duties the first Monday in January next."

''Resolved, That the election of S. W. Lynd, D.D., of the
Western Baptist Theological Institute, meets our hearty appro-
bation."

- From this time, till 1852, the Institution enjoyed a good
degree of prosperity. But the northern and southern parties
concerned in it were irreconcilable, and, in 1855, the trustees
deemed it wise to sell the property, and divide between the
claimants equally the proceeds. The portion falling to the South
was appropriated to the sustaining of a professor of theology in
Georgetown College, for a time. Thus ended the effort to build
up a great central theological Institute for the whole great
West.

The Ministerial Education Society was constituted im-
mediately after the adjournment of the General Association,
in Henderson, Ky., Oct. 1844. Its object was "to aid in ac-
quiring a suitable education, such indigent, pious young men of
the Baptist denomination, as shall give satisfactory evidence to
the churches of which they are members, that they are called of
God to the gospel ministry." The operations of the society
were small, yet of much importance to the cause of Christ.
The want of more educated ministers among the Baptists of
Kentucky was deeply felt, at that period. This little society
gave aid to some poor young men who were struggling to edu-
cate themselves, that they might more effectively preach the
Gospel, and who have become valuable ministers of Christ. It
appears to have continued its operations but a few years.

Pfogress. 687

The educational interests of the Baptists of Kentucky was
greatly advanced, during the decade under review. George-
town College was advanced to the grade of a first-class institu-
tion of learning. Its halls were crowded with students ; and, to
the especial joy of those of its benevolent founders, who lived
to see this realization of their fond hopes, there were among its
students, in 1845, rio less than 27 young men, studying with a
view to preaching the gospel. Academies, under the control of
the Baptists, were springing up in different parts of the State.
A High School was established at Russellville, in 1850, which
gave promise of mAich usefulness, and the spirit of education
was much enlarged, among the masses of the people. The origi-
nating of a system of colportage, and the establishment of book
depositories, by the General Association, added much to the
diffusion of knowledge among the masses of the people.

While the period under consideration was one of hitherto
unparalleled progress, of enlarged practical benevolence, of
great increase in knowledge, and of important revolutions in
polity in the Baptist denomination in Kentucky, it was also a
period of unwonted embarrassment to religious and benevolent
enterprises, of the wildest political excitement, and of stormy
contentions and revolutions, in religious associations.

A gred± financial crash spread over the whole coun'iry, be-
gining as early as 1839. "Bankruptcies," says Mr. McClung,
"multiplied in every direction. All public improvements were
suspended ; many States were unable to pay the interest of their
respective debts, and Kentucky was compelled to add fifty per
cent, to her direct tax, or forfeit her integrity. In the latter
part of 1 841, and in the year 1842, the tempest so long sus-
pended, burst in full force over Kentucky. The dockets of her
courts groaned under the enormous load of law-suits, and the
most frightful sacrifices of property were incurred by forced
sales under execution." Elder A. D. Sears, Corresponding
Secretary of the Kentucky and Foreign Bible Society, in his re-
port to that body, in October, 1842, says: "The unparalleled
pressure in the monetary concerns of the country rendered any
collections almost impossible. Your Agent .... was
everywhere disheartened at the cry of distress, which came
from every class of the community. The rich and the poor
alike complained of the scarcity of money, and but few seemed

688 History of Kentucky Baptists,

to know what would be their condition when the storm, which
had already wrecked the hopes and fortunes of so many, had
spent its fury." The Agent of the General Association of Bap-
tists in Kentucky, in his report of the same date, says: "I
have visited but very few churches that were able to give any
assistance tbwards supplying the destitute of the State.
Churches where hundreds might have been collected a few
years ago, I have found barely able to meet their own wants."

Under such a financial pressure, and with the violent appo-
sition of the Anti-missionary fraternity, so recently separated
from the Baptist of the State, the recently formed benevolent
societies of the denominations had many grounds of discourage-
ment. But the brave men who founded them labored, sacri-
ficed and prayed for their sustinance, and the God of benevo-
lence preserved them all till the storm blew by. In 1844, an
ordinary degree of prosperity returned, and the channels of be-
nevolence were opened again.

"The underground railroad" was the figurative expression
by which was meant the systematic enticing away of slaves
from Kentucky and other slaveholding States, and conducting
them to Canada, by a cordon of posts, or relays. This unlaw-
ful proceeding was begun by the Abolition fanatics of the
Northern States, about 1843, and carried on with increasing
facility, for several years. This not only involved the people in
a heavy loss of property, but what was far worse, engendered a
most unwholesome excitement in every part of the South, and
especially in Kentucky, which, being on the border was more
^exposed. The excitement was greatly increased in the Blue-
grass region of Kentucky, by the commencement of the publi-
cation, at Lexington, in June 1843, by Cassius M. Clay, of an
Abolition paper, called the ''True American.''

On the 14th of August following, a large meeting of the
citizens requested Mr. Clay to discontinue its publication, which
they regarded as dangerous to the peace of the community, and
to the safety of their homes and families. The request was de-
fiantly refused. Four days later, a committee of sixty promi-
nent citizens Avere authorized by the meeting to take possession
of the Tnie American press, type, and printing apparatus, and
send them forthwith to Cincinnati. This was done, and the
freight charges and expenses thereon paid. Its publication was

Slavery — Agitation. 689

continued at Cincinnati, for a year or more. The committee of
sixty were tried on the charge of riot. The verdict of the jury
was, " not guilty."

Meanwhile " the holding of slaves" assumed the form of a
grave question of moi^ls. Most of the Christian churches, of
all denominations, in the Northern States, began to express
strong doubts as to the legitimacy of holding slaves; and several
of the larger denominations, had publicly declared the holding of
slaves unlawful in the light of divine truth. The General Confer-
ence of the Methodist Episcopal church, the largest religious body
on the Continent, adopted apian, in 1844, for the separation of
the Northern from the Southern conferences, on account of
their disagreement on the question of slavery. This separation
was formally consummated the following year, by the formation
of the Methodist Episcopal Church South, of the fifteen confer-
ences embraced in the Slave States.

Up to about this time, the Baptist denomination in the
United States acted harmoniously, in all their benevolent opera-
tions, through their General Boards. The first exception to
this was the organization, at Boston, in 1843, on anti-slavery
pri7iciples, a small association, called the American and Foreign
Baptist Missionary Society. The main channels through which
the denomination carried on its missionary work, and kindred
operations, were the four following:

1st. Thr General Missionary Convention of the Bap-
tist Denomination, in the United States of America,
commonly known as the Triennial Convention. This body
was organized in Philadelphia, in May, 18 14, principally to sus-
tain Judson as missionary in Burmah. Its specific object from
its organization, till its dissolution in 1845, was the promotion
of Foreign Missions. Its Acting Board was finally located in
Boston, Mass.

2. American Baptist Home Mission Society was or-
ganized in 1832, for the specific purpose of promoting the preach-
ing of the gospel in North America. Its Executive Board was
located in New York city.

3d. American and Foreign Bible Society was organ-
ized in 1837, for the purpose of circulating pure versions of the
Bible in all languages. Its Executive Board was located in New
York city.

690 History of Kentucky Baptists.

4th. American Baptist Publication and Sunday School
Society was organized in 1840, for the purpose of publishing and
circulating Baptist Hterature, especially in the United States. Its
publishing office and depository were located in Philadelphia, Pa.

Numerous smaller associations, auxiliary to these, were
formed all over the country, and through them flowed into the
treasuries of the principal boards the benevolent contributions
of the denomination, from all parts of the United States. But
it began to be manifest, that the northern and southern church-
es could not work in harmony. A publication appeared in some
of the periodical prints, intimating that the Acting Board of the
Triennial Convention would no longer tolerate slavery. This
communication was afterwards accredited to Dr. R. E. Pattison,
then Home Secretary of the Boston Board, and who afterwards
made himself somewhat notorious by attempting to kidnap the
Western Baptist Theological Institute, while he was its Presi-
dent. The Alabama State Convention, at its meeting, in 1844,
had its attention called to the above named publication, where-
upon it passed a series of resolutions, subsequently known as
the Alabama Resolutions. The second of the series reads as
follows :

^* Resolved, That our duty at this crisis requires us to de-
mand from the proper authorities in all those bodies to whose
funds we have contributed, or with whom we have in any way
been connected, the distinct, explicit avowal that slaveholders
are eligible, and entitled, equally with non-slaveholders, to all
the privileges and immunities of their several unions ; and es-
pecially to receive any agency, mission, or other appointment,
which may run within the scope of their operations or duties. '

The Acting Board of the Triennial Convention, in the
course of their reply to this resolution, say : "If, however, any
one should offer himself as a missionary, having slaves, and should
insist on retainiEg them as his property, we conld not appoint
him. One thing is certain, we can never be a party to any ar-
rangement which wonld imply approbation of slavery. "

On the publication of this answer, the Board of the Fop
eign Missionary Society of Virginia convened and passed
series of resolutions condemnatory of the action of the Board ol
the Triennial Convention, and calling for a meeting of delegates
from the churches and associations of the Southern States, tq

Separation. 6gi

convene at Augusta, Georgia, on Thursday before the 2d Lord's
Day in May, 1845.

The proposed meedng in Augusta was anticipated by the
meeting of the American Baptist Mission Society, which con-
vened in Providence, RT., in April, 1845. ^t this meeting.
Dr. John S. Maginnis, of New York, offered the following pre-
amble and resolutions •

" Whereas, The American Baptist Home Missionary So-
ciety is composed of contributors residing in slave holding and
non-slaveholding States ; and, whereas, the constitution recog-
nizes no distinction among the members of the Society as to
eligibility to all the offices and appointments in the gift, both of
the society and of the Board; and, whereas, it has been found
that the basis on which the Society was organized, is one
upon which all the members and friends of the Society are not
now willing to act, therefore,

" Resolved, That, in our opinion, it is expedient that the
members now forming the Society, should hereafter act in
separate organizations at the South and at the North, in pro-
moting the objects which were originally contemplated by the
Society.

"Resolved, That a committee be appointed to report a
plan by which the object contemplated in the preceding reso-
lution may be accomplished in the best way, and at the earliest
period of time, consistently with the preseveration of the consti-
tutional rights of all the members, and with the least possible
interruption of the missionary work of the society."

The preamble and resolutions were adopted, and thus a
virtual separation of the Northern and Southern members of the
Society was effected.

In accordance with the call of the Board of Managers of the
Virginia Foreign Mission Society, there assembled in Augusta,
Ga. , May 8, 1845, three hundred and ten delegates from the
States of Maryland, Virginia, North Carolina, South Carolina,
Georgia, Alabama, Louisiana, Kentucky, and the District of
Columbia. Other southern States were represented only by let-
ter. After mature deliberation, the Southern Baptist Conven-
tion was constituted. A Board of Foreign Missions was ap-
pointed, to be located in Richmond, Va. , and a Board of Do-
mestic Missions, to be located in Marion, Ala.

692 History of Kentucky Baptists.

These movements completely severed the Baptists of Ken-
tucky, as well as those of the other slaveholding States, from all
the northern Boards, so far as missionary operations were con-
cerned. It has been seen, however, that they continued to contrib-
ute to the American and ForeignBible Society^ till the year 1850.

The war between Mexico and the United States began in
1846, and continued about two years. This carried away many
of the active, enterprising young men of Kentucky from the
field of Christian labor ; and the Califomiia gold fever broke out,
in 1848, and carried away perhaps a larger number.

The decade under review was one of unusual excitement,
both in political and religious circles. Still the cause of Christ
steadily advanced among the Baptists of Kentucky. There was
an unprecedented activity in the home field of labor, and large
additions were made to the churches every year during this per-
iod. The decade closed with a glorious revival which extended
to most of the churches in the State, and prevailed from 1847
till 1852.

A revival of religion in Kentucky, even as late as 1827-30,
was so different in its manifestations from a revival of religion in
in 1847-50, that a passing observation on the subject may fitly
be made at this place. From the settlement of the State to the
first named date, there were five extensive religious awakenings,
beginning respectively, in 1785, 1800, 1810, 1817 and 1827.
Each continued about three years, within the limits of the State,
but seldom more than fifteen or eighteen months, in any one
church. During the latter period, the church would usually
receive a number of candidates on each Saturday meeting,
which was held once a month, and baptize them on the follow-
ing day. Each candidate was required to stand up and give a
detailed account of his spiritual exercises, from the time of his
conviction, till he found peace in Christ. 'If his "experience'
was unsatisfactory, he was rejected, and exhorted to continue
seeking till he should obtain satisfactory evidence that he had
been "born again." At the regular church meetings and thej
occasional night meetings, held sometimes at the meeting house,'
but much oftener at the private dwellings of the people in the^
vicinity, besides the sermon, there was much exhortation, prayei
and singing, with weeping, rejoicing, shaking hands and frequentj
shouting.

I

Difference in Revival Meetings. 693

When the revival season was passed, the church continued
to meet once a month, have Saturday and Sunday preaching,
and exercise strict disc«rphne over its members. But there were
few additions to the church by "experience and baptism" till
another revival season came around, and often the church would
be much diminished in numbers by death and exclusion, unless
it was kept up by immigration from the older States.

During the revival of 1827-30, Vardeman, Noel, Jno. S.
Wilson, the Warders and some other ministers began to hold
meetings of three or four days continuance. Great crowds of
people attended these meetings, the chief attraction of which
was the supposed excellence of the preaching. Many were
deeply convicted of their sins. The penitents were invited to
come forward and designate themselves as such, when they
received instructions from the ministers and other church
members, and special prayer was offered for their conversion.
As they usually occupied one seat, convenient of approach, and
were spoken of as inotirners, on account of their sins, the seat
they occupied during the exercises came to be called the Mourn-
ers' Bench. This may have been used sometimes as a conveni-
ent term of designation, but much oftener, by the wicked and
the followers of Alexander Campbell, as a term of contempt.

It has sometimes been erroneously supposed that the prac-
tice of praying for the unconverted originated among the Bap-
tists, about this period. This is a great mistake. It was prac-
ticed by Dudley, Taylor, Hickman and other pioneer preachers
from the time of planting the first churches in the Mississippi
Valley. Attention was particularly directed to the practice
about 1827, because it yNZ.?, \}i\t.r\. first opposed, and that by the
followers of Alexander Campbell, who opposed almost every-
thing in religious practice that did not originate with the would
be great retormer.

The "three or four days meetings" instituted by Varde-
man and others gradually lengthened in the period of their dura-
tion, until they reached a continuance of two weeks or more,
took the appellation of "protracted meetings," and became
general during the revival of 1837 and the years following.
Among the most efficient laborers in these protracted meetings,
from 1840 to 1850, were Thomas Smith, A. D. Sears, John L.
Burrows, Alfred Taylor, Smith Thomas, and T. J. Fisher, Var-

694 History of Kentucky Baptists.

deman having gone to Missouri, and Noel, both the Warders
and Wilson having gone to their reward.

It was the introduction of protracted meetings that wrought
so great a change in the manner of conducting religious revivals,
and building up the churches. Formerly the churches were
revived and enlarged by the addition of new converts, once in
about ten years : after protracted meetings came into general
use. many of the churches enjoyed annual revivals and large
accessions. From this cause, the growth of the Baptist deno-
mination in Kentucky has been much more regular, as well as
more rapid, since 1837, than previous to that period. This can
be said, however, only of the main body of the denomination,
which favored missions and other benevolent enterprizes. The
anti-missionary faction opposed protracted meetings, and all
other efforts to bring sinners to Christ, and hence have never
enjoyed a revival of any considerable extent, since their seve-
rance from the main body of the denomination. For example :
During the revival period, from 1837 to 1840, Elkhorn Associa-
tion of twenty-two churches received by baptism, 1,504, while
Licking Association of twenty-nine churches received only 106.
During the same period, Barren River Association (Mis.) with
nineteen churches, received by baptism 639, while Barren River
("Regular") received sixteen. During 1849-50, Elkhorn
received 947, Licking eleven ; Barren River (Mis.) 485, Barren
River (Regular) not one ; Sulphur Fork ■ of sixteen churches
received 226, Mt. Pleasant, with nine churches, received ten ;
North Bend with eight churches, received 87, Salem (Anti.)
with ten churches, received nine. These figures give a fair
representation of the difference in the progress of the Missionary
and Anti-missionary churches, during the revival periods referred
to, as well as at all subsequent periods.

At the close of the year 1850, the separation between the
Missionary and Anti-missionary elements of the denomination
had been about completed. The latter had gathered themselves
into twenty-five small associations, embracing 266 churches and
9, 476 members. Of these, about three-fourths did not differ from
the Missionary Baptists, except in the single item of forming
and contributing to benevolent societies. The other fourth
were pretty evenly divided into Two-Seeders, Hyper-Calvinists,
and Anti-Resurrectionists. The main body of the denomination

Statistics. 6g$

comprised forty-three associations, 757 churches and 65,489
members.

There were, at thl^ period, in Kentucky, altogether, sixty-
eight Baptist Associations, comprising 1,023 churches and
74,965 members. The population of the State was 982,405.
This gave, in round numbers, one Baptist church to every 960
of the population, and one Baptist to every thirteen of the
population.

The Methodist church comprised, at this date, two confer-
ences, thirteen districts, 123 circuits and stations, 138 preach-
ers, and 44,631 members.

The Presbyterian Church numbered five presbyteries, eighty
ministers and 9,586 members.

The Episcopal Church numbered about 700 communicants.

The other denominations in the State, kept no statistics,
and, there is, at hand, no data from which to make a reliable
estimate of their numbers.

CHAPTER XXXVII.

BAPTIST OPERATIONS DURING THE DECADE ENDING WITH 1860.

At the beginning of the year 185 i, the Baptist denomina-
tion in Kentucky was enjoying a high degree of prosperity.
The revival, which had prevailed among the churches more than
two years, was still in progress. Large numbers were being
converted and added to the churches. This state of prosperity
continued, with but slight interruptions, during the whole of the
decade that followed. The growth of the denomination, in
numbers, influence and efficiency, was steady, up to the begin-
ning of the Civil War in 1861.

This happy state of affairs was doubtless due, in a great
measure, to the wise policy of the General Association. That
body, at its annual meetings, constantly urged upon the church-
es the preeminent importance of supplying the home destitution
with the preaching of the gospel. The principles upon which
this supply was to be afforded, were laid down by the founders
of the General Association, at the time of its constitution, in
1837. These principles were:

1st. That the churches should support their pastors and
thereby enable them to supply the destitution within, and con-
tiguous to the bounds of their charges.

2nd. That each district association should supply the des-
titution within its own bounds, as far as practicable.

3d. That the General Association should supply, as far as
practicable such destitution, within the bounds of the State, as
could not be reached by the churches and district associations.

The progress made in carrying into practical effect these
wholesome principles, though not as great as was desired, was
Very encouraging, and, considering the bitter opposition of the
Anti-missionary faction, and the false education of many of the
churches, was much more rapid than could reasonably have been

696

Baptist Operations 1 850- 1860. 697

expected. By means of these prudent measures, under the di-
vine blessing, the denomination rapidly regained its ancient as-
cendency in the Commonwealth; and, after a series of wasting
contentions, with Campbellism and Anti-missionism, for a peri-
od of twenty years, the churches now enjoyed great peace and
prosperity, and the more abounded in good works.

If we except the partial failure of the crops, on account of
the extraordinary drouth of 1854, and the one scarcely less dis-
astrous of 1856, the period extending from 1850 to i860 was
one of great temporal prosperity. The liberality of the church-
es in sustaining missions and the Bible cause, was largely aug-
mented. The latter cause gained unprecedented popularity in
in Kentucky, for a time, in consequence of the organization of
of some new Bible societies, embracing in their purposes, the
revision of the English Bible.

The American and Foreign Bible Society had been very
popular in Kentucky, from the time of its organizaton. The
Baptists of this State continued to support it heartily, five years
after they had withdrawn their patronage from all other north-
ern societies. Its avowed object was to aid in the circulation of
the purest versions of the Bible, obtainable, in all languages.
This principle, however was modified by the following resolu-
tion :

" Resolved, That in the distribution of the Scriptures in the
English language, they (the Board) will use the commonly re-
ceived version, until otherwise directed by the Society. "

In May, 1849, this modifying resolution was repealed, in or-
der to make room for preparing and circulating a corrected ver-
sion of the English Scriptures. Meanwhile. Rev. Spencer H.
Cone, D. D. and William H. Wyckoff Esq., probably with un-
due haste, prepared and published a revised version of the New
Testament, and issued a circular which contained the following
paragraph :

' ' A corrected edition of the English New Testament has
been prepared by the subscribers, in connection with eminent
scholars, who have kindly co-operated, and given their hearty ap-
proval to the proposed corrections. A copy of this will be sent
gratuitously to the written order of each member of the Society
who wishes to examine it. You are invited to procure and read
it, and to attend the ensuing anniversary of the Society, when
45

698 Histoiy of Kentucky Baptists.

the stereotype plates will be offered as a donation, with the
provision that they be printed from according to the demand."

On the appearance of this circular, a meeting was con-
vened in the meeting-house of Oliver Street church, in New
York city. This meeting published a lengthy answer to the
circular of Messrs. Cone and Wyckoff, which was also circulated
extensively among the membersofthe society convened in 1850,
it was manifest that a majority of the members were opposed to
the revision movement. The excitement was very high, and
the business of the meeting was transacted with indecent haste.

At an early stage of its proceedings, the following resolu-
tion was passed.

' 'Resolved, That this society, in its issues and circulation of
the English scriptures, be restricted to the commonly received
version, without note or comment."

At a later period in the proceedings, the following was put
on record :

"Whereas, by the constitution of this society, its object is
to aid in the wider circulation of the Holy Scriptures in all lands,
therefore, be it

Resolved, That it is not the province and duty of the Amer-
ican and Foreign Bible Society to attempt on their own part, or
to procure from others, a revision of the commonly received
English version of the Sacred Scriptures. "

The friends of revision immediately withdrew from the
society, and organized the American Bible Union. The new
society contemplated exactly the same object, for the accom-
plishment of which the old one had been originated, except that
it embraced the purpose of circulating the purest English ver-
sion of the scriptures that could be procured. The Baptists of
Kentucky sympathized with the American Bible Union. The
Kentucky and Foreign Bible Society, at its meeting in Coving-
ton, in October, 1850, withdrew its auxiliaryship from the Amer-
ican and Foreign Bible Society.

When the subject of revising and correcting, the English
Bible was first introduced among the masses in Kentucky, it
caused no small degree of alarm. A majority of the church
members, and not a few of the illiterate preachers, had taken it
for granted that the authorized version was perfect. An anec-
dote, related of the eminently pious and useful but illiterate

Bible Union. 6gg

William Mason of Virginia, by the venerable and eloquent
John Bryce, may serve to illustrate the feelings and opinions of
many of the Kentucky Baptists, including not a few of their
preachers, as late as a. d. 1850. Mr. Mason was preaching on
the importance of plainness and simplicity in expounding the
scriptures, when he remarked :

"Brethren, I do not like to hear ministers using unknown
languages in their sermons: Christ and his apostles all spoke
in the plain English."

But, however crude the notions of the people may have
been, they were desirous to know the truth. The subject of
a new revision of the scriptures was widely discussed in Ken-
tucky, both in the pulpit and through the religious press. The
churches and preachers soon became convinced of the import-
ance of having a corrected version of the English Bible, and
became zealous supporters of the revision movement.

After the year 1850, the Kentucky Baptists co-operated
with none of the northern societies, except the American Bible
Union, and with that, in but one department of its operations,
viz.: that of revising the English Scriptures. A society was
formed with the single object of promoting that work, as its
name indicated. That society, known as the Bible Revision
Association, was nominally national and non-sectarian in its
character. But its operations mere confined principally to the
Southern States, and the Baptists were the principal contribu-
tors to its object, the Campbellites, who generally endorsed it,
being few at that period, and the Pedo-Baptists being almost uni-
versally opposed.

The American Bible Union was organized June 10, 1850,
'■'to procure and circulate the most faithful versions of the sacred
scriptures in all languages throughout the world."

The board adopted the following, which was subsequently
sanctioned by the Union.

Resolved, That appropriations made by the Union, shall
in no case be employed for the circulation of a version which
is not made on the following principles:

"The exact meaning of the inspired text, as that text ex-
pressed it to those who understood the original scriptures at the
time they were first written, must be translated by correspond-
ing words and phrases, so far as they can be found, in the ver-

7oo History of Kentucky Baptists.

nacular tongue of those for whom the version is designed, with
the least possible obscurity or indefiniteness."

"In the plan adopted for the English version, the following
principle is embodied: 'To give to the ordinary reader, as nearly
as possible, the exact meaning of the inspired original, while so
far as compatible with this design, the general style and phrase-
ology of the commonly received version are retained.' "

The Bible Revision Association was constituted on princi-
ples similar to those of the American Bible Union. The first
movement towards its organization was made during the sitting
of the Southern Baptist Convention at Nashville, Tenn., in May,
185 1. A few friends of revision met in the basement
of the house in which the convention held its meetings
at such times as the convention was not in session, and arranged
for a meeting to be held in Memphis, Tenn., on the 26th of the
following December. When the time appointed for this meeting
arrived, navigation was suspended on account of the river being
blocked with ice. The few who came together appointed a
meeting, to be held at the same place, the following spring.
Accordingly, a large assemblage convened at Memphis, Tenn.,
April 2, 1852. Delegates were present from Kentucky, Tennes-
see, Mississippi, Missouri, Arkansas, Alabama, Virginia, Ohio,
Illinois, Indiana, Pennsylvania and New York. The meeting
was organized, and the importance of revising the English
scriptures was discussed by a number, of able scholars, among
whom were Rev. S. W. Lynd, Rev. D, R. Campbell and Rev.
A. Drury, of Kentucky; Rev. Thomas Armitage, D.D., and
Rev. A. McClay, D.D., of New York; James Challen and Rev.
David E. Thomas, of Ohio; Rev. W. C. Crane, of Mississippi;
Rev. James Shannon, of Missouri, and Rev. A. Campbell, of
Virginia. The Bible Revision Association was then organized
upon a constitution, the second article of which reads as fol-
lows:

"The object of the Society shall be to aid in conjunction
with the American Bible Union, in procuring a pure version of
the English scriptures. "

Rev. John L. Waller was chosen President of the Associa-
tion, a position he continued to fill until his death. The Board
of Managers was located in Louisville, Ky.

Baptist Operations 1850- 1860. 701

The addresses of the above named speakers were published
with the proceedings of the meeting, and in several of the re-
ligious and secular periodicals of the country, and extensively
circulated. The object and claims of the Association were widely
discussed among the masses of the people of Kentucky, by Dr.
Waller, Dr. McClay and others. The opposition to the revision
movement, among the Baptists of Kentucky, rapidly gave way,
and the Association became one of the most popular that ever
claimed the benevolence of their churches. The total receipts
of the Association for the year ending April i, 1852, was
;^i,752.46; for the next year, ;^3, 326.50, and, for 1853,
^12,297.50. The figures show the rapidity with which the As-
sociation gained popular favor. But during the last named date,
Dr. McClay, who had been one of the warmest and most effi-
cient supporters of the Bible Revision Association and the par-
ent society, the American Bible Union, published a pamphlet,
severely criticising the management of the latter Society. It
appeared that the monies, so liberally contributed to its support,
had been profligately squandered, while the work intrusted to
it was executed with extreme tardiness. This, with other mis-
management, which was afterwards made manifest, from time to
time, ultimately proved the destruction of both societies. The
Bible Revision Association, after a struggle of a few years
longer, was dissolved. The American Bible Union, after pro-
ducing a revised English version of the New Testament, which
was supposed to possess some excellences, but also to be marred
by the prejudices of the revisers on the subject of slavery, be-
came bankrupt, and was finally dissolved.

It must not be supposed that this popular movement proved
a failure. Besides the intrinsic value of some of the American
Bible Union's publications, the Kentucky Baptists, as well as
those of other sections, received tenfold the value of the money
they expended in the enterprise, in the diffusion of scriptural
knowledge, by the discussion among them of the topics con-
nected with the object of the revision movement.

Rev. John Lightfoot Waller, LL.D., was one of the
most distinguished Baptist ministers of his generation. As far
as any man can be said to be a leader among the Baptists, he
was preeminently the leader of God's hosts in Kentucky. He
headed almost every benevolent enterprise among them, from

702 History of Kentucky Baptists.

the time he entered the ministry, until the Lord called him to
his reward. His grandfather, Rev. William Edmund Waller, a
sketch of whose life has been given, was a brother of the famous
John Waller of Virginia, and, according to Dr. Semple, "was
a descendant of the honorable Wallers of England." The
father of Dr. Waller was a native of Virginia, but emigrated with
his father to Kentucky at an early age. After entering the min-
istry and laboring some years, in Shelby county, he moved to
Woodford county, where his illustrious son was born, Nov. 23,
1809.

John L. Waller received, in his youth, a moderate educa-
tion, including some knowledge of the dead languages, mainly
under the instruction of private teachers. But his aptitude for
learning, and his great fondness for books, together with his
tireless energy and industry in pursuit of knowledge, was such
that he acquired a national reputation for critical learning and ex-
tensive reading, before he reached middle life. At the age of
nineteen years, he commenced teaching school, in Jessamine
county, and continued this occupation about six years. During
this period, and before he had made a public profession of re-
ligion, he distinguished himself, as a pungent and logical writer,
by the publication of a series of letters addressed to the famous
Alexander Campbell.

In 1835, he became editor of the Baptist Banner, a bi-
weekly religious newspaper, which had been established at Shel-
byville, Kentucky, the preceding year, by James Wilson, M.D.
Soon after Mr. Waller became editor of the Baptist Bamier, the
Baptist, published at Nashville, Tennessee, and the Western
Pioneer, published at Alton, Illinois, were merged into it. The
new paper took the title of Baptist Banner, and Western Pioneer.
It was moved to Louisville, where Mr. Waller continued its
chief editor till 1841, when he resigned in favor of William C.
Buck.

Mr, Waller took an active part in the organization of the
General Association of Kentucky Baptists. He was clerk of the
convention that formed it, and was the first corresponding sec-
retary of its Executive Board. He was also general agent of
the Board, from 1841 to 1843. In 1840, he was ordained to the
ministry, and, three years later, succeeded his father in the pas-
toral care of Glens Creek church in Woodford county, in which

Baptist Operations 1850- 1860. 703

capacity he served nme years. In 1845, he estabhshed the
Western Baptist Rcvieiu, a monthly magazine, pubhshed at
Louisville, which he edited with marked ability, till his death.
The name of the periodical, however, was exchanged for that of
the Christian Repository, in 1849.

During the last named date, he became a candidate for dele-
gate from Woodford county to the Convention that formed the
present constitution of Kentuck}^ under rather peculiar circum-
stances. The distinguished orator, Thomas F. Marshall, had,
for some time, been a candidate for the position. Being present
at one of Mr. Marshall's meetings, and hearing him speak, Mr.
Waller asked permission to reply to that part of the speech
which related to the Bible teaching on the subject of slavery.
Mr. Marshall refused to grant the request, unless the petitioner
wonld become a candidate. Mr. Waller immediately arose,
announced himself a candidate, and answered Mr. Marshall's
speech. The two rival candidates now entered upon a canvass
which soon became one of the most exciting that the country,
ever witnessed. As a political orator, Mr. Marshall had no
equal in Kentucky, except HenryJClay, and his opponent had na
peer in the Kentucky pulpit. Mr. Waller only became a candi-
date in order to have the privilege of answering certain points
in his eloquent opponent's speeches, and intended to withdraw
his candidacy before the election. But, after hearing his speech-
es, his friends urged him so persistently to continue the race,
that he finally consented, and was elected by a majority of 219
votes. He was soon acknowledged to be without a superior,
in point of statesmanship, in the Convention, even by the
widely famed Ben. Hardin. His speech in opposition to the
adoption of an article in the Constitution, making a gospel min-
ister ineligible to a seat in the Legislature, was pronounced the
ablest of the session.

In 1850, in addition to his other labors, he resumed the
editorship of the Baptist Bamief and Western J^ioneer, a position
he occupied until he was removed by death. Meanwhile, the
name ofthe paper was exchanged, in 185 i, for that of the West-
etn Recorder. In 1852, Madison University conferred on him
the degree of LL. D. During this year, he commenced the last
great work of his hfe. He was the leader of the movement to
orgranize the Bible Revision Association. When it was consti-

704 History of Kentucky Baptists.

tuted, in April, 1852, he was elected its President and filled the
position the remainder of his life. To the advocacy of the cause
of Bible revision, he gave the full measure of his great strength
and learning. To him the Society owed much of its popularity
among the Baptists of Kentucky, as well as those of the whole
South. In the midst of a career of great usefulness, and in the
very prime of manhood, he was suddenly and unexpectedly
called to his reward above, October 10, 1854. A great and
good man had fallen, and the Baptists of the nation deplored his
loss. But the Baptists of Kentucky mourned for him as the
children of Israel did for Moses. He was to them almost an
idol. They felt that his loss was irreparable. In their affec-
tions, he was without a rival, and they felt, when he was gone,
that they should never look upon his like again, upon earth.

Dr. Waller was truly a great man. To use his own ex-
pression, concerning another, "his brain was cast in nature's
most capacious mould." He was an enthusiastic student.
/* Many a time," said he, "I have sat in my study, from sunrise
till sunrise again, leaving it only to go to my meals." To him,
study was not a task, but a supreme pleasure. He retained,
with remarkable tenacity and exactness, everything he read.
Even at the early age' of thirty-three, when he engaged in pub-
lic debates with such champions of the Presbyterian church as
Nathan L. Rice, John Brown, Robert C. Grundy, and John T.
Hendrick, he seemed to be thoroughly acquainted v/ith the
whole range of Ecclesiastical history, religious controversy, and
Biblical criticism. As a controversialist he had few superiors.
Dr. N. L. Rice, the most famous debater in the Presbyterian
church of the United States, virtually acknowledged his (Wal-
ler's) superiority, by refusing to have his and Dr. Waller's de-
bate published, after employing a stenographer to report it, for
that purpose.

Asa conversatiQnalist, Dr. Waller greatly excelled. His
colloquial powers, like those of Dr. Franklin, were seldom
equaled. He talked on every subject that came under review
with an ease and grace that j^leased the most learned, and with
a simplicity that charmed the most Mliterate. As a writer, he
was held in high esteem. But he left nothing on record in a
more permanent form than a monthly review, except his de-
bate on Universalism with E. M. Pingree. After his death, a

Baptist Operations 1850- 1 860. 705

small volume of his writings was published, under the title of
"Open Communion," being a review of the learned Robert
Hall's work, on that subject. He proposed to write a history
of the Kentucky Baptists, and it was, at first, supposed that the
book had been written. But subsequent investigation renders
it probable that he had not commenced that work.

The Temperance Reform became a subject of much inter-
est, during the period under consideration. The evils of intem-
perance in the use of strong drink, had been recognized and de-
plored, by the pious and thoughtful ; and earnest efforts had
been made to abate them, by means of temperance pledges, tem-
perance societies and other means of moral suasion, for more
than a quarter of a century. Now, however, the question be-
gan to assume a new phase, both in church and state. Prohibi-
tion began to be advocated, and enforced total abstinence came
to be regarded as the only remedy for the crying sin in the
churches, and the moral plague spot in the State. The opposi-
tion to the movement was too strong to be overcome imme-
diately. The subject was very intemperately discussed, on
both sides, and much ill feeling was engendered.

The chief opposition to enforced abstinence, arises from
the inate love of strong drink, or, rather, of the immediate ex-
hilerating effects it produces on the animal nature of man. But
the opposition was much strengthened by the political teaching,
the social habits, and the religious prejudices of the people.
The use of ardent spirits, which the drinker averred concerned
himself alone, was supposed to be one of his inalienable rights.
The advocate of prohibition was often met with the angry retort:
" You are trying to take away the liberties our fathers fought
for."

The use of intoxicating liquors was interwoven with the social
habits of the people, from the earliest settlement of the country,
and was regarded a necessity to health and comfort. Within
the memory of men now living, a supply of ardent spirits was
regarded of equal importance to a family, with that of sugar and
coffee, or even more needful. If a man paid a visit to his friend,
and the bottle was not set out, the visitor felt himself slighted.
To treat and be treated, at the public bar, when friends met at
their county seat, or other place of public resort, was regarded
essential to gentility. An incident is related of a man who,

7o6 History of Kentucky Baptists.

meeting with several men at a village tavern, invited each of
them, in turn, to drink with him. They all declined. He then
extended the same invitation to a slave who was present. The
negro accepted the invitation, and the man complimented him,
in the presence of those who had declined his invitation, by say-
ing to him : " You are the only gentleman in the crowd."

The most pious christian had no hesitancy about the propriety
of drinking in moderation. When the minister visited any
member of his flock, he expected to have a bottle of whisky or
brandy set before him, as an act of hospitality and respect, and
he unhesitatingly extended the same hospitality to his visitors.
Not a few of the pioneer preachers were distillers, and sold to
their neighbors the product of their stills with as little thought
of doing wrong as when they sold grain, or live stock from their
farms. At log-rollings, house-raisings, and other social gather-
ings, ardent spirits was regarded indispensible. For a man to
become "gentlemanly groggy " was every way genteel, and to
become drunk enough to stagger was only a slight indiscretion.
With such general habits of society, it can hardly be a matter
of surprise that church members were often " overtaken in the
fault of drinking too much." Indeed, the wonder is, that more
were not " overtaken."

The churches were very strict in the exercise of discipline for
drunkenness, according to their definition of that term, which
was rather liberal. It was rare for a church meeting to pass
without one or more cases of discipline for intoxication ; and it
was not uncommon for a half dozen, or even a dozen, cases to
be on the docket at the same time, as rpany of the old church
records will show. It was long before any considerable number
ot ministers gathered courage to attack a vice, so popular with
all classes of men as was whisky drinking. And when, at last,
a few of the more courageous did attempt to expose it, it was at
a heavy expense to their popularity. " I saw brother F. weep-
ing freely under the sermon to-day," said a humorous church
member, "but when the preacher spoke of the evils of whisky
drinking, he took his tears all back 'into his eyes again." The
distinguished Dr. William Vaughan apologized to certain church
members who became offended at his preaching against dram-
drinking, by saying publicly: " Brethren, I did not know there
was a drunkard in this church." But despite the opposition of

i

, Baptist Operations 1850- 1860. 707

the masses, a few earnest preachers continued to discuss the sub-
ject, till the more inteUigent churches began to be aroused to a
sense of the great evil of intemperance.

The subject of temperance had been under discussion no
great while before temperance societies began to be formed. Al-
lusion is made to such a society's having been formed somewhere
in New England or New York, at a place called Hector, about
18 18. But the first reliable account we are in possession of, on
that subject, relates to the American Temperance Society, or-
ganized in New York, in 1828. The records of its third annual
meeting reported 1,015 societies in the United States, with an
aggregate membership of not less than 100,000. The first so-
ciety of the kind, in Kentucky, was formed at Lexington, Jan.
29, 1830. It was called the Fayette County Temperance So-
ciety. Rev. Alva Wood D. D., an eminent Baptist m.inister,
and President of Transylvania University, was chosen President
of the Society. The object of the organization was expressed
in the third article of its constitution, which reads as follows:

" Art. 3. The members of this Society, believing that the
use of intoxicating liquors is, for persons in health, not only un-
necessary, but hurtful ; and that the practice is the cause of
forming intemperate appetites and habits ; and that, while it
continues, the evils of intemperance can never be prevented;
do therefore agree that we will abstain from the use of distilled
spirits, except as a medicine in case of bodily infirmity ; that
we will not allow the use of them in our families, nor provide
them for the entertainment of our friends, or for persons in our
employment ; and that, in all suitable ways, we will discounte-
nance the use of them in the community. "

The Georgetown Anti-Intemperance Society was organized
soon afterwards. Joel S. Bacon, President of Georgetown Col-
lege, was prominent in this movement. Other societies were
formed in various localities, and the subject of temperance be-
came one of general and heated discussion. The churches were
called on, through the periodical press, to prohibit the making
and selling of intoxicating liquors, by their members. But it
does not appear that any of them took such action, at so early
a period.

During the same year, the Danville Baptist Association, in
Vermont, passed the following resolution :

7o8 History of Kentucky Baptists.

" Resolved, That we cordially approve the efforts in opera-
tion for the suppression of intemperance, and hereby recommend
to all the members of the churches composing this Association,
to combine their efforts and their influence to effect the entire
disuse of ardent spirits."

This appears to have been the first official action, among
the Baptists, on the subject of temperance. But the example
was soon followed by a still larger body. In 183 i, the Baptist
State Convention of New Hampshire, Resolved ' ' That it is in-
consistent with the christian profession, to be concerned in any
shape in the manufacture, sale, or use of ardent spirits, except
it be in the strictest sense for medical purposes."

TJlc Temperance Herald, of the Mississippi Valley, a semi-
monthly sheet, and doubtless the first temperance paper pub-
lished in Kentucky, was issued at Lexington, by Thomas T.
Skillman, in March, 1832. It was a small sheet, published at
fifty cents a year, but it added its mite to the great work of Tem-
perance Reform. The temperance societies, at this period, were
not very strict in their organization or requirements. Some of
them, it is believed, did not require even total abstinence as a
condition of membership. They were in no sense secret societies.
Their meetings were open to the public, and they had no private
signs, pass-words, or grips, by which the members recognized
each other. Most of them were ephemeral, and multitudes of
them organized and dissolved in a single decade. Yet they
subserved important ends. Many drunkards were temporarily,
and a few permanently reformed; and the rising generation was
educated to see and abhor the evils of drunkenness.

In 1 84 1, the cause of temperance received a new and pow-
erful impulse. Two reformed drunkards from Baltimore, of the
names of Vickars and Brown, entered Kentucky at Maysville,
on the 3rd -of December of that year, in the interest of the
Washingtonian Temperance movement. They held meetings
in various localities in the State. A flame of enthusiasm was
kindled, and ran like fire in a dry prairie. Immense crowds of :
people flocked to the temperance meetings, and the fire was
kindled in almost every nook and corner of the Commonwealth.
Within four months, from the time Vickars and Brown entered
the State, more than 30,000 persons signed the pledge of total

Baptist Operations 1850- 1860. 709

abstinence. It was not the object of the lecturers to form so-
cieties, but simply to take the pledges of the people. Some of
those who had taken the pledge, however, formed societies for
mutual encouragement to keep the vow, and to forward the good
work of temperance reform.

This remarkable temperance movement occurred just at
the period when the anti-missionary faction was being severed
from the main body of the Baptist denomination in Kentucky.
This faction took strong grounds against all temperance socie-
ties, and even the taking of temperance pledges ; and discipline
was promptly exercised over offenders. Many good men were
excluded from the anti-missionary churches, for joining temper-
ance societies or signing temperance pledges. A certain church
in Barren county, excluded a brother James Gillock from its
.membership for intoxication. His son, R. R. H. Gillock, [now,
and for many years past, a valuable minister of the gospel,]
seeing the evil of drinking, took the Washingtonian pledge.
For this he was promptly excluded from the same church that
had excluded his father. It is related that a wag in the neigh-
borhood approached a member of the church and said to him
in a very grave manner: "I have been thinking of joining
your church, and if I do so, I desire to be a faithful member.
I learn that you have excluded a father for drinking too much,
and his son for drinking too little. I wish to know just how
much whisky a man must drink in order to be an acceptable
member of your church." It is needless to say the brother was
puzzled to give an answer.

Their opposition to temperance societies and temperance
pledges, procured for the anti-missionary Baptists the title of
"Whisky Baptists," and many ridiculous stories were told, and
much cheap wit exhibited at the expense of their preachers,
by the irreverent and skeptical. It is hardly necessary to say
that the imputations were unjust. The Anti-missionary Bap-
tists of Kentucky have stood much in the way of practical
benevolence, by opposing all benevolent societies. But in this,
they have acted from their conscientious convictions, and should,
therefore, receive no harsh judgment of fallible men. In point
of honesty, temperance and personal piety, it is believed they
will compare favorably with any denomination in the State.
And, while most of their ministers deem it their privilege to use

7IO Histo?y of Ke7itucky Baptists.

strong drink, in moderation, there is probably as small a percent-
age of ^drunkards among them as among those of any of their
rival sects.

The Sons of Temperance succeeded the Washinsftonians
as temperance reformers. They formed lodges somewhat after
the manner of Freemasons, and established, signs, grips, pass-
words and badges, or, at least, such of these as they deemed
necessary for purposes of recognition. Their organization was
much more complete, and their operations more systematic than
those of any temperance society that had preceded them. They
collected regular "dues" from their members, and employed
traveling lecturers. Their fraternity was essentially a secret
society. This made them wholly unendurable to the Anti-mis-
sionary Baptists ; and not a few churches, connected with mis-
sionary associations, made the joining of a secret society a bar to
fellowship. This created considerable confusion in the denom-
ination for several years, and many zealous advocates of temper-
ance lost their seats in their churches because they would not
relinquish those in their lodges. The great majority of the
churches, however, favored the Sons of Temperance, and
extended no sympathy to the spirit of proscription manifested
by the small minority. A more liberal spirit soon prevailed
among the latter, and harmony was restored to the denomi-
nation.

The Independent Order of Good Templars began their
operations in Kentucky about the year 1856. This order of
temperance reformers soon supplanted the Sons of Temperance
in a large measure. The principal points of difference between
the two orders were that the Sons of Temperance required its
members to take a pledge of total abstinence only while they
remained .connected with the order, and admitted only males to
membership ; while the Good Templars required a pledge of
abstinence for life, and admitted both sexes. The latter has
continued the prevailing order of temperance reformers to the
present time, and has exerted a great influence on all classes of
society. At first, they proposed to use only "moral suasion."
But as the friends of total abstinence increased in numbers .and
influence, they began to advocate legal prohibition. Legal
measures, for suppressing the use of intoxicating drinks, began

Baptist Operations 1 8 50- 1 860. 7 1 1

to be advocated in the northern and eastern States several years
■earher than in the southern and south-western States. A
"local option" law prevailed in New York as early as 1846.

The Maine Liquor Law was passed by the legislature of that
State in June, 185 i, and has continued in force till the present
time. Similar laws were passed, in 1852, in Minnesota, Rhode
Island, Massachusetts and Vermont; in 1853, in Michigan and
Ohio ; in 1854, in New York and Connecticut, but were all
made void, that of New York by the governor's veto, and the
others by adverse decisions of the courts.

The first legal measure taken in Kentucky in the interest of
temperance was the enactment of a law to regulate the sale of
intoxicating liquors, passed by the legislature, December 13,
185 1. This law granted tavern license without the privilege of
selling spirituous liquors, for the retailing of which, an additional
license, at a cost of $2^, was required. This was a very small
concession to the temperance reformers, and rather disgusted,
than satisfied them. Meanwhile, the ministers of the gospel
were discussing temperance in their pulpits, and the churches
were taking such action as they deemed best calculated to pro-
jnote the good cause. The General Association of Baptists in
Kentucky deemed themselves appropriately representing the
sentiment of the churches, when, in October, 1853, they passed
the following preamble and resolutions, every member of the
body voting in the affirmative, except Elder T. L. Garrett,
who obtained leave to withhold his vote :

"The evils consequent upon the making, selling and drink-
ing of intoxicating liquors are fearfully manifested in every
part of our country ; and while its deepest wounds are hid in
the faithful hearts of parents, wives and children, yet, in the
dark record open to view, we read its work of ruin, It has pal-
sied the strong arm, and children cry for bread. It has dwarfed
the intellect and barred the windows of the soul to the pene-
trating rays of truth. It has ravaged the heart of its offices of
love, and cursed it with hatred, revenge and murder. It has
invaded the sanctuary of God, and begotten a licentious and
infidel spirit. It has severed the bonds of virtue, and deified
lust. It is the ally of every vice, and couples itself with the
-darkest murder. It is an outlaw, and outrages the inalienable

7 1 2 History of Kentucky Baptists.

rights of life, liberty, and the pursuits of happiness. It stands
opposing all moral reforms and defies the spirit of happiness.
Therefore,

''Resloved, That the making, selling and drinking of all in-
toxicating liquors, as a beverage, by professed Christians, is a
barrier and hindrance to a proper growth in the Christian graces,
inconsistent with Christian character, degrading to the cause of
Christ, and that it should be held up and condemned by all min-
isters, before all the churches.

'^Resolved, That, as the present temperance movement
presents to us a probable means of banishing the mountain sin
of intemperance from our land, we hail it as an opening field of
great usefulness, in the extermination of this great evil from
this, our beloved land; and to this end, by the grace of God,
will we ever labor and pray."

In January, 1854, Maysville voted against license to sell
intoxicating liquors. At Lexington the measure Avas defeated
by a small majority. The excitement reached its culminating
point, during this year. The churches were much agitated on
subject. In the more illiterate parts of the State, the Baptist
churches were much divided. Some of them split in factions,
and in some cases the advocates of temperance were excluded
from the churches. But the better informed churches were
zealous in promoting the temperance cause, and many of the
district associations passed strong resolutions in its support. In
October of the same year, the General Association of Baptists
in Kentucky, representing the entire denomination of the State,
passed the following resolutions :

Resolved, That we hail, as the omen of better times, the
movements of religious and political bodies and various organ-
izations, as well as individual effort, to advance the cause of tem-
perance.

Resolved, That we approve of the efforts to suppress by le-
gal enactment, the manufacture of, and traffic in ardent spirits
to be used as a beverage.

Resolved, That we rejoice at the bold and decided position
taken by very many of the district associations, upon this sub-
ject.

Resolved , That, as ministers and members of the churches
of Christ, we regard it as our duty, to discountenance the prac-

Baptist Operations 1 850-1860. 713

tice of church members visiting dram shops, or indulging in the
habit of using ardent spirits, as a beverage, at their homes, or
offering it to guests, privately, or on festive occasions."

On the 14th of December, 1854. a temperance convention
met in Louisville, and nominated George W. Williams, for Gov-
ernor, and James G. Hardy for Lieutenant Governor. Mr. Har-
dy was a most exemplary member of Rock Spring Baptist
church, in Barren county, anc^ a zealous advocate of temperance.
He was adopted by the American party as their candidate for
Lieutenant Governor, and was elected in August, 1855. Charles
S. Morehead being elected Governor. During this year a check
was put to the temperance movement, by the unusual excite-
ment, consequent upon the formation of a new political party
in the State. The Baptist churches have usually maintained
their position firmly on the subject of temperance reform, but
it has never since reached as high a degree of popularity in the
State, as it attained in 1854.

Know-Nothingism, as it was popularly called, began to
agitate the people of Kentucky, during the eventful year of
1854. This was the political doctrine and practice of a new or-
ganization, styling itself the American Party, which had sprung
up in the country, almost like magic. It was a secret society, and
was thoroughly organized. It held its meetings with guarded
watchfulness, "convening in a sink hole," said a witty opponent,
"and taking the hole in with them." They had their private
signs, by which they could distinguish each other, and impart
private information.

Their peculiar principles were:

1st. That all foreigners should remain in the United States
twenty-one years before being entitled to vote, and

2d. That they would vote for no Roman Catholic, to fill
any office of trust, because, as they averred, all Catholics acknowl-
edged supreme allegiance to a foreign potentate (the Pope of
Rome). They carried this second principle so far as to pledge
themselves not to vote for any man who had a Catholic wife.

At first the party was very popular in Kentucky. The
charm of secrecy drew into its councils multitudes of young men,
and, in the local and State elections, "it carried everything be-
fore it." In 1855, it elected Charles S. Morehead, Governor,

46

I

714 Histofy of Kentucky Baptists.

with the entire State ticket But on its failure to elect Fillmore
to the Presidency of the United States, in 1856, it perished like
Jonah's gourd.

From several considerations this organization was peculiarly
repugnant to the Baptist churches. In the first place, it was a
secret political association. The Baptists have never been very
favorable to secret societies, even when they were purely social.
They involved themselves in much confusion, and no small
loss of membership, especially in the Northern States, in the
early years of the republic, by their opposition to Freemasonry.
And in subsequent periods, although they have been compelled
to tolerate secret social orders, it has always been under protest,
felt, if not expressed. But a secret political organization they
regarded dangerous to civil liberty, of which they had been, in
all the Christian age, the staunchest advocates.

Another principle of Know-Nothingism, still more repulsive
to the Baptists, was its proscription of men on account of their
religious tenets. Baptists have no sympathy for Catholicism.
They have suffered far more at its cruel and bloody hand, than
have all other existing religious sects, together. They have
therefore, the best of reasons for detesting and abhoring it.
But they have always held firmly to the principle, that every
man should be permitted to worship God, according to the con-
victions of his own conscience, without suffering any political
disability or social ostracism therefor. The proscribing of the
Catholics, therefore, was directly antagonistic to one of their
most cherished principles.

True, the Know-Nothings claimed that they proscribed the
Catholics, not on account of their religious convictions, but be-
cause of their allegiance to a foreign potentate. But this dis-
crimination was not sufficiently obvious to appease the jealousy
of the liberty-loving Baptist.

Another feature of this secret political organization was, if
possible, still more offensive to so plain, direct and truth-loving
a people as the Baptists. It was the very common practice of
the members of the order, to use a disingenuous quirk, which
appeared little less than direct falsehood. The order was
known in its councils by a secret name that was sacredly guard-
ed. Publicly, they were called Know-Nothings. This term
they regarded an opprobrious nick-name. When a member of

Old Latidmarkism. 715

the order was gravely asked if he belonged to the Know-Noth-
ings, he as gravely replied that he did not. When, afterward,
this member, who also happened to be a member of a Baptist
church, was ascertained to have been a member of the order, at
the time he made the denial, he Avas accused, before his
church, of falsehood, and his quirk served him little purpose.
Much confusion and disorder prevailed among the churches,
during the prevalence of this political organization. Happily for
the Baptists, this confusion was of short duration, on account of
the speedy dissolution of the order.

Old Landmarkism exerted no small influence among the
Baptists of Kentucky, at the period under consideration. The
term was used to express adhesion to certain principles, averred
to have been entertained by the Baptists, but to have been
ignored at a later period. It was the avowed purpose of the
advocates of Old Landmarkism, to restore to the churches the
practice of these, now neglected principles of the fathers. Elder
James R. Graves (now Dr. Graves of Memphis) was, at
first, the principal advocate of this sytem, but was soon joined
by many able writers and preachers of the South and West.
Mr. Graves became editor of The Baptist — soon afterwards called
The Tennessee Baptist, — in 1846. In this paper, which, as the
editor claimed, soon attained a larger circulation than any
other Baptist weekly in the world, Mr. Graves began the
advocacy of the principles of Old Landmarkism, and speedily
drew to his aid, a large corps of correspondents. The princi-
ples were opposed with warmth and ability. Disputations, on
the suject, were introduced in many of the churches and asso-
ciations, where it was discussed with intemperate warmth. In
185 1, a meeting was called to assemble at Cotton Grove, Tenn.,
for the purpose of investigating these principles. The Conven-
tion met on the 24th of June, and passed what was afterwards
widely known as "The Cotton Grove Resolutions," These
resolutions, as they were termed, were presented in the form of
queries, as follows :

" 1st. Can Baptists, consistently with their principles or
the Scriptures, recognize those societies not organized according
to the pattern of the Jerusalem Church, but possessing different
governments, different officers, different class of members, different
ordinances, doctrines zwA practices, as churches of Christ?

7i6 History of Kentucky Baptists.

"2d. Ought they to be called gospel churches, or churches
in a religious sense?

" 3d. Can we consistently recognize the ministers of such
irregular and unscriptural bodies as gospel ministers?

" 4th. [This queries the propriety of inviting ministers of
other religious bodies into Baptist pulpits, or otherwise recog-
nizing them as ministers of the gospel?]

" 5th. Can we consistently address as brethren those pro-
fessing Christianity, who not only have not the doctrine of
Christ and walk not according to his commandments, but are
arrayed in bitter opposition to them !"

These queries were all answered unanimously in the
negative.

In 1854, Elder J. M. Pendleton, of Bowling Green, Ky.,
wrote a pamphlet entitled ' An Old Landmark Reset," in which
he discussed with his usual clearness and force, the question :
"Ought Baptists to recognize Pedobaptist preachers as Gos-
pel Ministers ?" He answered the question in the negative.
His clear reasoning, together with the high esteem in which he
was held, gave his little work an extensive influence in the
churches. From this pamphlet the term Old Landmarkism
was derived, although but one principle of the system was
directly discussed in it. The principles set forth in the Cotton
Grove Resolutions made rapid progress among the Baptists of
the Southern States, and, at present, they prevail, in whole or
or in part, in nearly all the southern churches. "There is only
one Baptist paper [The Religious Herald] in the South, of the
sixteen weeklies, " writes Dr. Graves, in I880, " that approves
of alien immersion and pulpit affiliation."

Great and long continued as was the excitement, connected
with the discussion of Old Landmarkism, it is not known to the
author that any church or association, -in Kentucky, was ruptur-
ed by it. The subject is still under investigation, but the dis-
cussion is more calm, and it is hoped that it will continue, in
the spirit of meekness, till the churches all come to the unity of
the faith, on this subject.

Sunday Schools, in their present form, are of comparative-
ly recent origin. The first Sunday School of modern times
was established at Gloucester, England, in 1784, by Robert
Raikes, of the Church of England. At the same time William

Sunday Schools. 717

Fox, a deacon of a Baptist Church in London, was dehberat-
ing on a plan for the universal education of the poor. He laid
his plan before the Baptist monthly meeting, in May, 1785.
The chairman, supposing Mr. Fox intended to limit his plan,
that gentleman replied: "The work is great, and I shall not be
satisfied until every person in the world be able to read the
Bible, and therefore we must call upon all the world to help
us." A committee was appointed to appeal to the public and
call a public meeting. Meantime Mr. Fox opened correspond-
ence with Mr. Raikes, to learn his plan of procedure. At the
public meeting August 10, 1785, there was formed *' A Society
for the Establishment and Support of Sunday Schools Through-
out Great Britain." This proceeding being published, the plan
was immediately adopted by several bodies of Dissenters and
Methodists, and in a few years almost every congregation had
a Sunday School attached to it. This society has continued in
operation to the present time.

Dr. -Benedict, the distinguished Baptist historian of the
United States, than whom, perhaps, no man on the Continent
was better posted in the religious affairs of America, states that
the first Sunday School on this side the Atlantic, was established
by Samuel Slater, a cotton manufacturer, in Pawtucket, Rhode
Island, for the benefit of the children of the operatives, in 1798.
Mr. Benedict had the superintendence of this school, as early as
1805. "We had heard," says he, "of Raikes' enterprise in Eng-
land in the Sunday School line, and his plan was copied by the
American institution." This school was non-sectarian, as were
most of the Sunday Schools established in the country for many
years afterwards.

A society called the Philadelphia, Sunday and Adult
School Union, was formed in Philadelphia, in i8l6. Out of this
organization, the American Sunday School Union was formed,
in May, 1824. It professed to be non-sectarian, and grew
rapidly in popular favor. In 1830, it resolved, " That the
American Sunday School Union, in reliance upon the divine aid
will, within two years, establish a Sunday School in every desti-
tute place where it is practicable, throughout the Valley of the
Mississippi." The auxiliaries of this society, in 1833, were 790;
schools connected with the Union, 9,187 ; scholars, 542,420;
teachers 80,913.

7 1 8 History of Kentucky Baptists.

When the first churches were planted in Kentucky, there
was no such a thing as a Sunday School known in the world, and
for many years afterwards this institution was unknown in the
Mississippi Valley. Little was done towards establishing Sunday
Schools in the West, until after the organization of The American
Sunday School Union. The Baptists of Kentucky were slow
and cautious about adopting them, even after they had been
approved by other sects. It does not appear that they were
rejected by a vote of any organized body of Baptists (except
the Antimissionary Baptists, whose unqualified condemnation
they receive, even to the present time). But Sunday Schools
were new institutions, and the Baptists delayed the adoption of
them, till they could satisfy themselves that such schools would
be for the glory of God, as well as for the temporal good of
men. The first popular impulse given to these institutions,
among the Kentucky Baptists, was under the labors of the late
Dr. William Vaughan. He accepted the appointment of agent
of the American Sunday School Union, for Kentucky, in 183 1,
and labored in that capacity, principally in the Northern part of
the State, two and a half years, and organized about one hundred
schools. After this, some degree of interest was maintained,
especially in towns and cities. But it was twenty years later
before Sunday Schools became generally popular among the
Baptists, over the State. The first notice taken of them, by the
General Association, was in 1854, when they set forth the
attitude of the denomination, with reference to these institutions
in the following extract from a report on the subject, adopted
by that body :

' ' From the best information we can obtain, we are of the
opinion that Sunday schools are not appreciated among our
churches; that a very small proportion of the churches (probably
not one fourth) have Sunday schools, and many of them in a
very sickly condition, scarcely maintaining an existence." In
1856, the same body passed the following :

"Resolved, That we recommend to our churches the im-
portance of organizing Sabbath schools wherever it is prac-
ticable.

" Resolved, That pastors of churches use their influence, by
presenting to their respective congregations, the subject of Sab-
bath schools, and aid in organizing a healthy and efficient system.

Sunday School Workers. 719

As the interest in Sunday schools increased, there began
to be a distrust of the books, issued by the American Sunday
School Union. In order to furnish suitable literature for Sun-
day schools, the need of a new Sunday school society was felt.
To meet this demand, the Southern Sunday School Union was
organized, at Memphis, Tennessee, in November, 1858, with
its board located at Nashville, Tennessee. The following resolu-
tions adopted by the General Association, in 1859, expressed
the feelings of the Kentucky Baptists, with reference to this new
Society:

' ' Resolved, That while we recognize the excellences of the
Sunday School Union libraries, in the main, we feel the defect
of an entire silence on many points of divine truth, essential to
the duty of Christians, and to the union of God's people.

" Resolved, That we approve the principle of supplying all
our libraries with a literature entirely scriptural, and expressive
on all points of duty, both of doctrine and polity.

" Resolved, That we recommend the patronage of the
Southern Baptist Sunday School Union."

Elder L. B. Fish was appointed agent of the new society
for Kentucky, in i860, and succeeded in arousing much addi-
tional interest, on the subject of Sunday schools, among. the
churches. But the Civil War coming on, in 1861, put a stop to
further operations, and the society perished.

Since the close of the War, the interest in Sunday schools
has gradually increased to the present time. But there is still
much to be done, before the full advantage of Sunday school
teaching can be realized.

William S. Sedwick was probably the most active and,
useful Sunday school worker that has ever labored among the
Baptists in Kentucky, His whole nature seemed to be conse-
crated to this especial calling. His eminently godly mother
dedicated him to the Sunday school work, in her solemn prayer
to God, while he was yet a small boy. His father, George C.
Sedwick, a native of Virginia, was a Baptist minister of more
than ordinary ability, who, in early life moved to Zanesville,
Ohio, where his son William was born. He afterwards moved
to Kentucky, where he spent some years at Paris and other
points.

William S. Sedwick was born, May 24, 1836. He ob-

720 History of Kentucky Bapiisis,

tained a moderate English education. Being of a mirthful and
restless temperament, and adverse to religious exercises, he
made up his mind, to use his own words, that "they were a
little too religious at home. " At the age of fifteen years, he
ran away and went to New Orleans on a flat boat. Here he
stopped with his brother George, who was in business in that
city. Soon after this, George died of yellow fever, leaving
with William this message: " Tell my mother I died trusting in
Jesus." William ascribed to this brief message, under God,
his conviction and subsequent conversion. Returning to his
father's house, at Zanesville, Ohio, he united with the Baptist
church at that place, about five months afterwards. Not long
after his conversion, he entered into the Sunday school work in
his native town with much zeal. After attaining his majority,
he went to New York city, and labored for a time, in the How-
ard Mission. From thence he came to Kentucky, as Mission-
ary of the American Sunday School Union. While engaged in
this work, he offered himself to the Baptist Board of Foreign
Missions, at Boston, as a candidate for a missionary to China.
His application being rejected, he accepted the position of Sun-
day School Agent for Kentucky, under the appointment of the
General Association of Kentucky Baptists, in the Spring of
1865. About the same time, he w^as ordained to the gospel
ministry, at Jeffersontown, Kentucky. He labored as Sunday
School Agent, under appointment of the General Association
only about twenty months. But the amount of work he per-
formed was wonderful. He established a small periodical,
called the Try Paper, and formed a Try Society, consisting of
7,000 children, each of which took the following pledge: "I
promise to try to read, daily, one chapter in the New Testa-
ment, and that the chapter indicated by the Try Almanac."
This society became so popular that it had been introduced in
fifteen states, before Mr. Sedwick's death. Mr. Sedwick trav-
eled with great rapidity, and labored with consuming zeal, over
a large portion of the State. His'influence over children was
marvelous. He would call together the children of the village
or country place, and within an hour after they met, would have
a Sunday school well organized, and the children singing, "at
the top of their voices, " Sunday school songs they had never
before heard. But in the midst of this career of usefulness,

Prosperity. 721

he was suddenly called to give an account of his stewardship.
He reached his home in Bardstown, perhaps on Tuesday even-
ing, and took a congestive chill next day. ' ' On Wednesday
afternoon," writes his wife, " he was lying in our bed and fell
asleep. I went out and left him a little while. When I re-
turned, he was lying on Kimmie's little bed, and seemed to be
in an intense excitement, and was trembling from head to foot.
I said to him, 'Why, Will, what is the matter? Why did you
get up and come here?' ' O, ' said he, T hardly know where
I am yet.' He said he awoke in the greatest excitement, got
up before he knew it, and fell on the trundle bed. He had
been dreaming that he was at a World's Sunday School Conven-
tion, and there was a great crowd and a great interest, and he
had been making an address. Just as he awoke, they were pre-
senting him with a crown or wreath, in token of their regard
for him, audit so excited him that he trembled for hours."
He died the following Saturday, September 29, 1866.

As a preacher, he succeeded only with children. He was
extremely simple in his language and illustrations, and so full
of wit, humor and buoyancy of spirit that no audience could
avoid laughing under his sermons.

A general revival of religion pervaded Kentucky, from
1858 to i860, and the churches were generally prosperous.
During this period, there were added to the churches of Elk-
horn Association, by Baptism. 1,522; to those of Bethel, 1,415,
and to those of the smaller associations, proportionate num-
bers. During the year i860, the political excitement, preced-
ing the Presidential election, in November of that year, ran un-
usually high, in the extreme northern and southern portions of
the country; but in Kentucky, a good degree of conservatism
was maintained; and, while the churches of Christ prayed for
peace, and labored for the salvation of men, God blessed them
with a good degree of prosperity. Not only were large addi-
tions made to the churches, by experience and baptism, but the
benevolent institutions, through which they promoted the
causes of education, Sunday schools, and home and foreign
missions, were all in a highly prosperous condition. The con-
tributions to these objects were larger than during any previous
year. The several academies and both the colleges, under the
control of the Baptists of the State, were well filled with pupils.

722 History of Kentucky Baptists.

There was a marked improvement in the ministry. Georgetown
and Bethel Colleges, although the latter had been in operation
but four years, had sent out from the halls of learning a number
of young ministers, who were zealous laborers in the Master's
vineyard, and active supporters of the benevolent enterprises of
the denomination. About twenty-missionaries were employed
to labor in different portions of the State, and the receipts of
the Board of the General Association were something more than
;^ 14,000, for the year ending May, i860.

Especial efforts were made at this period, for the better
supplying of the colored people with the preaching of the gos-
pel. The slaves generally occupied the same houses of wor-
ship with their masters, and enjoyed the same privileges of hear-
ing the word and receiving the ordinances. But it was felt that
these illiterate people needed especial religious teaching, better
adapted to their capacity, than that ministered to their better
educated masters. In some cases, wealthy farmers employed
white preachers to minister to their slaves on Sabbath; some-
times colored men would preach to their fellow slaves, and in
other cases, pastors and missionaries would make special ap-
pointments for their instruction. They received the word
readily, and it is probable, that as large a proportion of them
were church members, as of the white people, and many of them
were devotedly pious.

A steady growth of the churches, during the decade under
review, added to the Baptist denomination in Kentucky, an in-
crease in numerical strength of about 20,000 members: So that
there were in the State, in i860, of Missionary Baptists, forty-
four associations, 880 churches, and 84,403 members; of the
Anti-missionary Baptists, twenty-six associations, 271 churches,
and 10,356 members; making an aggregate of Baptists in the
State, of 70 associations, 1,151 churches, and 94,759 members.
The population of the State was i, 155,684. This gave, in round
numbers, one Baptist to twelve of the population.

The Methodist Church in Kentucky, numbered fifteen dis-
tricts, 173 circuits and stations, 183 preachers, and 56,815 mem-
bers.

The Presbyterians in the State numbered about 10, 000 mem-
bers.

The other religious sects of the State furnish no data for a

reliable estimate of their numbers.

CHAPTER XXXVIII.

EDUCATION THE WAR AND ITS CONSEQUENCES — TRANSACTIONS

OF THE DECADE ENDING WITH 1 8/0.

The cause of religion, in the Baptist denomination in Ken-
tucky, had seldom or never been more prosperous, in a healthy-
growth of its churches and benevolent institutions, than at the
beginning of the year 1861. Nearly twenty years of almost
uninterrupted prosperity in both temporal and spiritual affairs,
had given the people the disposition and the means to promote
the cause of Christian benevolence as they had never been able
to do before. The cause of education had received especial at-
tention. In 1848, just after the citizens of the commonwealth
had voted to levy a tax of two cents on the one hundred dollars
for common school purposes, the Baptist State Ministers Meet-
ing, at their annual meeting, at Bowling Green, appointed John
L. Waller, and J. M. Pendleton a "committee to report on the
best plan for diffusing education in the State." The committee
made the following report, which was adopted :

"Whereas, We consider the subject of education vastly
important, involving as it does interests which are inferior only
to those that are spiritual and eternal; and

Whereas, An overwhelming majority of the voters of the
State have decided that two cents shall be levied on every hun-
dred dollars worth of property for the promotion of the cause
of common schools throughout the commonwealth; and

Whereas, It has been represented to this meeting that
efforts have been made to establish sectarian schools [at the
public expense] in many parts of the State, therefore

Resolved, That we feel and cherish a deep solicitude for the
educational interests of the country.

Resolved, That the establishment and successful operation

[723]

724 History of Ke7itiicky Baptists.

of the system of common schools would afford us the sincerest
gratification.

Resolved, Further, that we heartily disapprove and con-
demn the inculcation of sectarian peculiarities in schools, wheth-
er Roman Catholic or Protestant, and that such a course is more
inconsistent and inexcusable in Protestants than in Catholics,
militating as it does, against the principles of Protestantism."

At the same period, the General Association of Kentucky
Baptists,

Resolved, That • ' * this Association would be pleased
to see good academies established at several important points
in the State, especially in the southern part of the State."

These resolutions expressed the sentiment and feeling of
the denomination, and were not fruitless. High schools were
erected in the towns and villages, in different parts of the State
so rapidly, that in 1855, the Executive Board of the General
Association reported the following institutions, all in a flourish-
ing condition: Bethel High School, located in Russellville,
Georgetown Female College, Henry Female College, located at
New Castle, Bethel Female College, at Hopkinsvflle, New Lib-
erty Female College, Maysville Female College, Kentucky Fe-
male College, at Shelbyville, Kentucky Female Institute, in
Louisville, Eclectic Female High School, at Columbia, Glasgow
Female High School and Lafayette Female College. Besides
these, a number of the High Schools, both male and female
located in different parts of the State were in a more or less
flourishing condition. Most of these institutions were in a pros-
perous condition, in 1861. During the war, they were generally
suspended, and several of them were not revived after its close.
Three of them, however, have continued to occupy the position
of first-class schools to the present time, and demand a some-
what more extended notice.

Georgetown Female Seminary is the oldest Baptist insti-
tution of the kind in the State. It was established by Prof J.
E. Farnham, in 1845, and has been from the beginning, a school
of high grade. It was under the principalship of Prof Farnham
from its establishment till 1865, when its commodious buildings
were destroyed by fire. JProf. J. J. Rucker, then opened the
school in his private residence, and gave it personal superintend-
ence until he secured the services of Rev. J. B. Tharp to fill the

Jonathan Everett FamJiam. 725

position a brief period. In 1869, new buildings having been
erected for the use of the Seminary, Prof. Rucker was again
elected its principal and has occupied the position to the pres-
ent time. Under his management, as well as that of Prof. Farn-
ham, the school has been one of the most popular, and best pat-
ronized female seminaries in the State.

Jonathan Everett Farnham, the founder and, for twenty
years, the Principal of Georgetown Female Seminary, was born
in Massachusetts, Aug. 12, 1809. He graduated with the de-
gree of A. B. at Colby University, in 1833. He filled the po-
sition of tutor in the University two years. He then studied
law three years at Providence, Rhode Island. Coming West,
he stopped a short time in Cincinnati. In 1838, he was elected
Professor of Physical Science in Georgetown College, and has
continued to fill that Chair to the present time, a period of more
than 44 years. In early life he professed the religion of Jesus
and united with the Baptists. He has been a faithful and hon-
ored church member, and has been closely identified with all the
leading interests of the Baptist denomination in Kentucky, more
than forty years. Being somewhat more latitudinarian in his
views of church polity, than the generality of Southern Baptists,
he has been led into some news-paper controversies on that sub-
ject. He has generally written over the nom de plume of
"Layman," by which signature he is known to the Baptists of
Kentucky as a writer of no mean ability. But the strength of
his abilities has been devoted to his profession. He is a man of
profound and varied learning, and well deserves the title of
LL. D., with which he is honored.

James Jefferson Rucker, a native of Randolph county
Missouri, and son of Thornton Rucker, a pioneer Baptist
preacher of that region, was born Jan. 27, 1828. He was raised
up on his father's farm, with meager opportunities of acquiring
the simplest rudiments of a common school education. At the
age of nineteen, he entered a country school. From this period
till the Spring of 1852, he spent his time in attending different
schools, and in teaching. At the last named date, he came to
Kentucky and entered Georgetown College, where he graduated
with the degree of A. B., and with the honors of his class, in
1854. He then taught school in Bourbon county, till the fall
of 1855, when he was chosen Principal of the Academy connected

726 Histofy of Kentucky Baptists.

with Georgetown College. A vacancy occurring in the Chair of
Mathematics, he was selected to fill that Chair in the College, in
November, 1855. He was formally elected to that position the
following June, and has continued to fill it to the present time.
He has been one of the most active and efficient members of the
faculty.

During the session of the Kentucky Legislature, of 1875-6,
he procured, from that body, a charter for the Students' Asso-
ciation of Georgetown College, the object of which was to take
charge of, and increase a fund of ;^i5,ocxD, which he, with the
aid of Prof Dudley (now President Dudley) had raised for the
purpose of endowing a chair in the College, exclusively with
funds contributed by the former students. The Association is
progressing with the work, and it is hoped the chair will speed-
ily be endowed.

Prof Rucker became a Baptist in early youth, and has been
an active worker in the interests of his denomination. He has
taken a special interest in Sunday schools, and was instrumental
in organizing the Baptist Sunday School Convention of Elkhorn
Association, which claims to have been the first institution of
the kind in Kentucky. He was Chairman of the Sunday School
Board of the General Association a number of years. In all the
capacities in which he has labored, in the interest of education
and religion, he has displayed much zeal, energy, and industry,
with a life of spotless purity and integrity. It is hoped he will
yet live many years to bless his race in the pious use of his fine
abilities.

Bethel Female College, located at Hopkinsville, was
erected under the auspices of Bethel Baptist Association. The
buildings cost about ;^30,ooo. It was chartered by the Kentucky
Legislature, in 1854, and opened as a boarding school for girls
in 1856. Dr. W. F. Hill occupied the Presidency the first year.
He was succeeded by Prof J. W. Rust, who remained in
office till 1864. Dr. T. G. Keen then took charge of the Col-
lege for a short time. He was succeeded by M. G. Alexander,
and he by J. F. Dagg. In 1874, Prof Rust was recalled to the
Presidency, and has occupied the position to the present time.
The exercises of the College were suspended two years during
the War. With this exception, the Institution has been gener-
erally prosperous, the average attendance of students being

Jacob Ward Rust, A.M. 727

about ICM3. The course of instruction is designed to promote
the higher education of women. It embraces the Ancient and
Modern Languages, Natural Science, Mathematics, Music and
Art, as well as a thorough drill in Elementary English and Belles
Letters. The school is situated in the midst of a wealthy, re-
fined and highly moral community, and takes rank with the first
institutions of the kind in the country.

Jacob Ward Rust A. M. was born of poor parents, in Lo-
gan Co. Ky. , Feb. 14, 18 19. He was brought up on a farm,
having attended school only thirteen months, previous to the age
fifteen. At this early age, he resolved to qualify himself to teach.
The poverty of his parents was a great obstacle in the way of
carrying out this laudable purpose. But he possessed courage,
energy and extraordinary natural abilities. By close application,
he made such attainments, that he commenced teaching school,
in 1837, ^^ the age of eighteen. Three years later, he became
Principal of Mt. Carmel Academy, and occupied the position
till 1844. By this time he had established a reputation as a su-
perior teacher. Subsequently, he was placed at the head of
Springfield Academy, Clarksville Female Academy and Lafay-
ette Female Institute, successively. His connection with Bethel
Female College has been noticed above. In 1864, he was elected
President of Bethel College, over which he presided four years,
with extraordinary success, when he resigned on account of fail-
ing health. In 1869, he became associated with R. M. Dudley,
as co-editor and part owner of the Westcrii Recorder. He gave
a high degree of satisfaction to his readers, during the two years
he was connected with the paper. After severing his connection
with the Western Recorder, he accepted the position of Financial
Agent for the Baptist Orphan's Home, in Louisville. In 1874,
he was recalled to the Presidency of Bethel Female College, as
related above.

President Rust possesses extraordinary versatility of talent.
He has succeeded well in every position he has occupied. He
has been a good worker in the Master's vineyard, having be-
come a Baptist in early life. He is a ready writer and speaker,
an excellent educator, and a good financier, and, above all, he
enjoys the confidence and affection of his brethren in Christ, in
a high degree.

Thomas G. Keen has been connected with the Baptists of

728 History of Kentucky Baptists.

Kentucky more than half of his ministerial life. His brief con-
nection with Bethel Female College, and his long connection
with the Baptist church at Hopkinsville, the seat of that Insti-
tution of learning, affords an apology for placing a sketch of his
life in this connection. He was born in Philadelphia, Pa., Nov.
4, 1815, and was educated at what is now known as Madison
University. He came South in his young manhood, and is one
of the few survivors of those who were present at the constitu-
tion of the General Association of Baptists in Kentucky. He
was ordained to the gospel ministry in the First Baptist Church
of Nashville, Tenn., in i84o. Dr. Howel being pastor at the
time. In 1841, he accepted a call to the pastoral charge of the
Baptist church at Hopkinsville, Ky. From Hopkinsville, he
went to Maysville, in March, 1846, and preached to the church
at that place one year. During that period, he succeeded in
healing a grievous division in the church, caused by the impru-
dence of Gilbert Mason, the form.er pastor. In March, 1847,
Mr. Keen accepted a call to the Second Baptist Church in Louis-
ville. He was pastor of this church about two years. In 1849,
he took charge of the church in Mobile, Ala., and served it
about six years. In 1855, he accepted a call to the First Bap-
tist Church in Petersburg, Va. He served this church nine
years. In 1864, he returned to Hopkinsville, Ky., and has con-
tinued to serve the church in that place to the present time.*
In 1848, Georgetown College conferred on him the degree of
A. M. Subsequently Bethel College conferred the degree of
D. D. on him. Few men wear the latter title more appropriately.
He is emphatically a teacher of divinity.

As a preacher, Dr. Keen has few superiors ; and few men
have been more exclusively devoted to preaching the gospel.
He is naturally modest and retiring in his disposition. This
renders him uneasy, and gives him a disagreeable bluntness, in
deliberative assembhes, which does his real kindness of heart
great injustice. The same cause has prevented his visiting his
flock at their homes, which has been the grounds of much com-
plaint among them. But, in company with a few congenial
friends, the great preacher displays those pleasing social quaH-
ties which charm all who have the privilege of his society under
such circumstances.

^^Kecently resigned.

Bethel College. 729

Bethel College was established under the auspices of
Bethel Baptist Association. It originated in a felt necessity for
better educational facilities than then existed in the southern
part of the State. The General Association, at its annual meet-
ing-, in Bowling Green, in October, 1848, '^Resolved, That
, . . this Association would be pleased to see good acade-
mies established at several important points in this State,
especially in the southern part of the State," The following
September, Bethel Association, at its meeting in Hopkinsville,
adopted a report on education, written by Samuel Baker, in
which the following language occurs: "The prosperity of the
Baptists as a denomination, demands that they should, equally,
with other religious denominations, anticipate the moral and in-
tellectual wants of the community by laying deep and broad the
foundations of seminaries of learning.. And much good can be
accomplished by establishing institutions in which the youth
shall be properly taught the principles of science and literature,
and in which they shall receive sound instruction in moral and
religious duties." It was resolved that this Association im-
mediately take steps to erect a High School within its bounds.
A call was made for a meeting to convene at Keysburg, on the
14th of the following November, " in order to raise funds for the
establishment of said institution, and to locate the same."

The meeting at Keysburg failed to accomplish the end
proposed, and referred the matter to the next Association. The
committee on education obtained, through their agent. Elder
William I. Morton, subscriptions to the enterprise, amounting
to;^3,500. The next Association, which met in Russellville,
in September, in 1850, determined by a unanimous vote to lo-
cate the school at Russellville. The Association appointed a
Board of Trustees, of which E. M. Ewing was Chairman, and
J. M. Pendleton, Secretary. The first act of the Board was to
appoint N. Long its financial Agent. He agreed to serve with-
out compensation, and succeeded in raising nearly ^8,000. Forty
acres of land were secured in the suburbs of Russellville, and
Mr. Long was appointed to superintend the erection,, on it, of
suitable buildings for the use of Bethel High School. To Bethel
Association, at its meeting, in 1852, the Chairman of the Board
of Trustees, reported that the building was rapidly going up ;
that it would cost about ;^i 5,000, and that the success of the

730 History of Kentucky Baptists.

enterprise was due chiefly to the untiring labors of Brother N.
Long.

In January, 1853, B. T. Blewett, who had been Principal of
the preparatory department of Georgetown College, was in-
duced to take charge of Bethel High School, which, as yet, ex-
isted only in prospect. At that time the grounds had been paid
for, and the walls of the commodious building, which is still oc-
cupied by Bethel College, had been erected and put under roof ;
all at a cost of about ;^i 0,000. This had exhausted all the means
which had been collected. The whole enterprise was now
placed in the hands of Mr. Blewett, who, at once, gave a con-
tractor his obligation for ^^6,000, to finish the building, and im-
mediately took the field as an agent to raise the money. The
field had been thoroughly canvassed before, and the agent found
it difticult to induce men, who supposed they had already dis-
charged their duty in this matter, to contribute a second time to
the same enterprise. But he had determined to succeed, and no
discouragement could damp his ardor, or check his energy. He
spent twelve months in the work, devoting to it, not only the
hours of daylight, but as much of the night as he could make
available.

By the first of January, 1854, the building was finished and
furnished, at the cost of about ;^8, 000 (in addition to the $10, 000,
expended before Mr. Blewett took charge of it) for all of which
the Principal, Mr. Blewett, was personally responsible, and no
inconsiderable part of which he paid out of his own private
funds.

On the third of January, 1854, the new building was for-
mally opened, with appropriate exercises. Elder J. M. Pendle-
ton delivered an address on education, on the occasion, which
was subsequently published in pamphlet form. The first ses-
sion of the school comprised a class of twenty-five young men.
Mr. Blewett employed a competent teacher as his assistant, whose
salary absorbed the entire income of the young Institution. The
session closed, in June, 1854. The Principal had now labored
eighteen months' without a salary. He was pressed with the
debts of the Institution, and his available funds were exhausted.
He had staked his small private fortune on the success of the
enterprise, which now appeared to him almost hopeless. How-
ever, he entered the field as agent for the school, and spent

Bethel College. 731

the vacation in soliciting means to relieve the Institution of
debt, and students to fill its class rooms. The session, com-
mencing", September, 1854, opened with an increased number
of students, which gave but slight relief to the embarrassments
of the Institution. Local jealousies and sectarian prejudices had
arrayed against the school a formidable opposition. To recon-
cile the opposition arising from local jealousy, Bethel Associa-
tion had, in 1853, resolved to establish a Female High School
in Hopkinsville, at a cost of ^15,000. This may have appeased
the jealousy of the community of which Hopkinsville was the
centre, but it also diverted to the new enterprise, the means wdth
which the Russellville school had been expected to succeed.
Bethel High School continued to be heavily pressed with debt,
and severely taxed the unconquerable energy of Mr. Blewett, to
keep it from sinking.

In September, 1855, the school opened with 125 students.
A brighter hope of success began to dawn. Creditors were,
for the most part, reasonably indulgent, but a few of them sued
for their claims. Three teachers were now employed, besides
the Principal, and the school soon acquired a good reputation.
Its prosperity, and the influence exerted on the popular mind
by the superior education of its well selected teachers, induced
the belief that there was need of a college, under the auspices of
of the Baptists, in Southern Kentucky. Accordingly, applica-
tion was made to the Legislature, and a charter was obtained,
March 6, 1856, by which Bethel High School became Bethel
College. Mr. Blewett,whose course, as Principal and Agent of the
High School, had received the highest commendation, v/as
made President of the college. An able corps of professors
was secured to fill the chairs of Mathematics, Latin, Greek and,
subsequently, of Natural Science. The college soon obtained a
high degree of popular favor, which was evinced by the enroll-
ment of 150 students. But prosperous as the institution was, it
was soon found impossible to sustain a full corps of competent
professors, from the tuition fees alone. It was determined by
the Trustees, December 15, 1857, to make an effort to raise an
endowment of ^30,000. President Blewett was appointed agent
to raise this amount. He succeeded in obtaining subscriptions,
amounting to about $13,000, to be paid on condition that the
whole amount should be secured. Meanwhile, H. Q. Ewing,

732 History of Kentucky Baptists.

who died about the year 1858, bequeathed to the college ;$io,-
000, unconditionally, and real estate, valued at $10,000, on
condition that the $30,000 which had heen asked for, should be
raised within five years. In 1859, Judge E. M. Ewing, who
had previously deeded to the college 80 acres of land, lying
near Chicago, donated $3,000 to the endowment fund. On
the fourth of July of this year, the Secretary of the Board was
directed to advertise in the Riissellvillc Herald, that the $30,-
000 subscription had been completed, and to call for the pay-
ment of all dues conditioned thereon.

In April, i860, a Theological Department was established
in the college, and Rev. W. W. Gardner was elected to fill the
professorship of Biblical and Pastoral Theology. An ordinance
was passed the same year, by which the sons of ministers, ac-
tively engaged in the duties of their calling, were admitted to
the college without tuition fees, as young men preparing for the
ministry had been admitted from the beginning.

At the beginning of the year 1861, the college was in an
eminently prosperous condition. It had a full and able faculty,
and nearly 150 students. It possessed a cash endowment of
over $40,000, besides real estate, valued at more than twice
that amount. But the excitement, consequent on the political
condition of the country, became so great that the young men
could no longer be kept in school, and, in May of that year,
the college was virtually disbanded. In the summer of 1861,
President Blewett resigned, and the college buildings were used
for hospital purposes till 1863. In September of this year, the
college was reopened under the presidency of Rev. George
Hunt. In 1864, J. W. Rust was chosen president. Under
his administration the institution attained a degree of prosperity
almost equal to that which it enjoyed at the beginning of the
War. But failing health induced him to resign, February i,
1868. He was succeeded by Noah K. Davis. In 1872, the
President's house was built, at a cost of $7,000. In 1873, Pres-
ident Davis resigned to take the chair of Moral Philosophy in
the University of Virginia, and the discipline of the college was
committed to Prof Leslie Waggener, Chairman of the Faculty.
In 1876-7, the N. Long Hall was erected, at a cost of $20,000,
for the purpose of supplying cheap board to such students as
chose to avail themselves of its advantages. Professor Waggener

Bethel College. 733

was elected President in 1877, ^'^^ filled that position till 1882,
when he resigned.

Bethel college is now among the most prosperous institu-
tions of learning in the Mississippi Valley. The Faculty num-
bers five professors and two tutors. Its buildings are commo-
dious and substantial, and its grounds are ample and hand-
somely adorned. It has a strong, influential patronage, and
an endowment of about ^200,000.

Samuel Baker, who conceived and first advocated the
scheme of erecting Bethel college, deserves to be held in re-
membrance, in connection with that valuble institution. He
was born in Sussex county, England, October 2, 18 12. He
received his early education in his native country, and then en-
gaged in merchandising. In 1834, he came to the United
States, and, settling at Upper Alton, Illinois, he entered Shurt-
leff college, and spent three years in the Literary and Theolog-
ical classes of that institution. He was licensed to preach, in
1834, and after finishing his collegiate course, was ordained to
the full work of the ministry, at Alton, Illinois, in 1837. ^^
preached about two years at Cape Girardeau, Mo. In 1839, he
accepted a call to Shelbyville, Kentucky, where he was pastor
about two years. In 1841, he accepted a call to the church in
Russellvile, Kentucky, where he remained five years. From
1846, to 1850, he served the church at Hopkinsville. In 1849,
he read a report on education, before Bethel college. In 1853,
he made a speech before the same association, at its meeting in
Clarksville, Tennessee, in which he discussed the importance of
having a Female High School, within the bounds of that Fra-
ternity, in such a manner as to produce immediate action, on
the part of the association, which resulted in the establishment
of Bethel Female College, at Hopkinsville, Ky.

From 1850, to 1853, Mr. Baker was pastor of the First
Baptist Church in Nashville, Tenn. During this period, he re-
ceived the degree of D. D. from Union University. From
1853 to 1865, he was pastor of the First Baptist Church in
Williamsburg, N. Y. During the next seven years, he was
pastor respectively of Wabash Avenue Church, Chicago, 111.,
the Baptist Church at Evansville, Ind. and Hirkirmer Street Bap-
tist Church, in Brooklyn, N. Y. In 1872, he was again called

734 History of Kentucky Baptists.

to the Church, at Russeleville,. Ky. , where he still remains,*
Dr. Baker possesses a high order of talent for the pulpit.
He was well educated, owns a fine library, and has an exten-
sive and accurate knowledge of books.

NiMROD Long Esq., to whom Bethel College owes its fi-
nancial prosperity more than to any other man, was born in Lo-
gan Co., July 31, 1814. He received a common school educa-
cation in his native county. At the age of fourteen years, he
entered a dry goods store, in Russellville, as clerk. Three
years later, he became a partner in the house. Soon after this,
the senior partner died, and Mr. Long took his brother into
the partnership. He followed merchandising, about twenty
years. Since that period, he has engaged in various branches
of business, as banking, dealing in tobacco, live stock and real
estate, and in the manufacture of flour, in all of which, he has
been abundantly successful.

Mr. Long united with the Baptists at an early age, and has
exhibited the fruits of Christianity, in all the relations of life.
While, by his excellent business capacity and fine energy, he
has amassed a large fortune, he has, with equal diligence, used
his business qualities to advance the cause of Christ. He has
been Treasurer of the Church at Russellville, about forty-five
years, and has so managed its resources, that it has promptly
met all its financial obligations. He was the first financial
agent of the Board of Trustees of Bethel High School, now
Bethel College. He collected about ;^8.ooo of the first ;^i 0.000
of the money, neccessary to its establishment. He secured its
beautiful grounds, contracted for putting up its first buildings,
and superintended their erection — all without compensation.
As Treasurer of the Board of Trustees, he has so skillfully man-
aged the funds of the College,^ that it now has a permanent en-
dowment of $200,000, being himself one of the largest contrib-
utors to its funds. \\\ 1870, he endowed the Chair of English
from his own private fortune. In honor of the generous donor
the Trustees gave this Chair the name of the N. Long Profes-
sorship. Li 1876, he conceived the idea of building a boarding
hall on the College grounds, for the purpose of furnishing stu-
dents with cheap board. The idea was promptly carried out,

"Resigned in 1885.

Nimrod Long, Esq. 735,

and a building, capable of accommodating one hundred young
men, was erected, at a cost of ^20,000, and, in honor of the
philanthropic projector, is called the N. Long Hall.

Mr. Long is as diligent in all the little duties of every day
Christian life, as in the larger schemes of practical benevolence.
He has been a faithful deacon in his church, since 1843 5 he su-
perintends the Sunday School, and is prompt in his attendance
on all the meetings of his church.

Judge Ephraim M. Ewing, one of the most liberal bene-
factors of Bethel College, was a son of Gen. Robert E. Ewing,
an officer in the American Revolution, and was born in Da-
vidson county, Tenn., Dec. 4, 1789. After obtaining a good
literary education, he was trained in the law school of Transyl-
vania L^niversity. He located in Russellville, Ky. , and rapidly
rose to eminence in his profession. After holding the office of
Commonwealth's Attorney, under the distinguished Judge
Broadnax, a number of years, and being a member of the Leg-
islature several times, he was appointed one of the Judges of
the Court of Appeals, in 1835, ^^^1, in 1843, he became Chief
Justice of that Court. In 1850, he was appointed, by Gov.
Crittenden, one of the Commissioners to revise the statues of
KentiScky. He was Presidential elector, in 1821, and in 1833.
He was a good business man, and acquired a handsome fortune,
of which he made a worthy use.

Judge Ewing was a member of the Cumberland Presbyter-
ian Church and was reckoned a man of sincere piety. His life
well exemplified the holy religion of the Lord Jesus. He
proved himself a friend to education, by his munificent dona-
tions to Bethel College. He died June, 11, i860, having sur-
vived all his posterity. He raised only two children, Presley
U. Ewing, and Henry Q. Ewing, both of whom adopted the
profession of their father. They both united with the Baptist
Church at Russellville, and the younger, at least, lived and died
a most worthy member of that Fraternity.

Presley Underwood Ewing was the elder son of Judge
E. M. Ewing, and was born in Russellville, Kentucky, Sep. i,
1822. He was educated at Center College, and graduated in
the Law school of Transylvania University, in 1842. Having
made a profession of religion, and united with the Baptist
church, about this time, he resolved to abandon the law, and

736 History of Kentucky Baptists.

devote his life to the Christian ministry. He was Hcensed to
preach, in April, 1845, ^"^^ "^^^s soon afterwards invited to be-
come the pastor of the Second Baptist church in Louisville. He
accepted the call ; but after preaching a Sabbath or two, he re-
solved to go to Germany, and spend some time in study. He
returned, in 1848, but no longer in the character of a gospel
preacher. He was supposed to have become skeptical on the
subject of religion. He entered on a brilliant political career,
and gave himself much to worldly pleasure. He was in the Ken-
tucky Legislature, from 1848 to 185 1. In 185 i, he was elected
to Congress, over Beverly L. Clark, and, in 1853, reelected
without opposition. Few men in this Country have attained
so high a distinction at so early an age. But, alas ! how brief
were the honors, and how fleeting the pleasures, for which he
exchanged the service of the living God. He died of cholera,
at the Mammoth Cave, September 27, 1854.

Henry Quincy Ewing, Esq., the younger son of Judge E.
M. Ewing, graduated in law, and made a brilliant debut at the
bar. But his health failing, perhaps from too long and close
confinement to study, he purchased a small farm, and divided
his time between superintending its cultivation and the study of
literature. He was a young man of brilliant intellect, and,
being thoroughly educated, and passionately fond of books, he
collected an excellent library, and made extraordinary attain-
ments in general knowledge. He was a devoted Christian, and
a philanthropist, in the best and highest sense of that term.
He was not only a warm friend of education in general, and
a liberal patron of Bethel College, but he was a valuable friend
to all the students in that. Institution, who aspired to useful
knowledge. He was Chairman of the Board of Trustees of the
College, and his wisdom and extensive influence did much to
promote the prosperity of the Institution. His extensive li-
brary was open to the free use of the young men in the College,
and no one of them went to him for instruction in vain. He
taught, with pious enthusiasm, a large class of young men in
Sabbath school.. He was devotedly loved by all classes of his
acquaintances, but especially by the young men of the village
and the College, who felt that they were never without a friend
while " Quincy Ewing" was among them. But his frail body
could not long contain his great soul. He saw his end approach-

Benjamin T. Blewett. y^y

ing, and calmly arranged his earthly affairs, disposing of his for-
tune, as he had disposed of his time and talent, for the benefit
of youi>g men. An account of his bequest to Bethel College has
been given above, in the history of that Institution. He died of
dyspepsia, about the beginning of the year 1858.

Benjamin T. Blewett was born in Warren county, Ken-
tucky, September 17, 1820. His early life was spent, alter-
nately, on the farm and in school, until about his thirteenth
year, after which he taught the younger members of his family,
during the winter, and went to school during the spring and
summer. Until his seventeenth year, he attended only such
schools as the neighborhood afforded, having advanced in the
elementary studies and given some attention to Latin. When
about eighteen years old, he was admitted to the school of
Joshua Pillsberry, under whose instructions he v/as prepared
for College. In his twentieth year, he made a profession of re-
ligion, united with a Baptist church, and immediately abandoned
his cherished purpose to read law, and, with an earnest convic-
tion that it was his duty to preach, he determined to have a
collegiate education. With his father's permission, but without
any manifestation of his sympathy in the undertaking, with
about ;^400, he entered the Freshman Class in Georgetown Col-
lege, in August, 1 841. His money was expended at the end of
his sophomore year. He then entered the academy, connected
with the College, as Principal, at a salary of ;^350 a year, and re-
tained the position two years, when he again entered the Col-
lege, and graduated, in 1846. After graduating, he again took
charge of the academy, receiving the tuition fees for his salary.
By his indefatigable energy, the number of students in the acad-
emy was greatly increased, and the position became remunera-
tive. In 1848, he married Miss Hedge of Augusta, Maine,
who, at that time, was a teacher in a young ladies Seminary in
Georgetown. By the aid of friends, he purchased Dr. Mal-
com's residence, and filled the house with boarders — college stu-
dents. In January, 1853, he resigned his position in the acade-
my, sold his property, and moved to Russellville, where he took
charge of Bethel High School. Here he found scope for his almost
miraculous energy. The position was a most difficult one. The
whole enterprise was placed in his hands. The sum of ^$8, 000,
with which to complete the building, was to be raised in a field

738 Histofy of Kejitiicky Baptists.

which had already been thoroughly canvassed. Students were
then to be brought into the school in the face of strong opposi-
tion, arising from causes before mentioned. But Mr. Blewett was
equal to the emergency. He gave his note for ^6,000 (perhaps
the full amount of his private fortune) to secure the finishing of
the building. He then entered the field to collect the means
he had given his note for. A year of incessant toil so far com-
pleted the work that the building, finished and furnished, was
formally dedicated to learning and religion, January 3, 1854.
Twenty-five students were all that could be got into the school
the first session. The prospect continued gloomy another year,
which was another year of unremitting toil. But the reward of
diligent labor came at last. In September, 1855, the school year
opened with a hundred and twenty-five students. One year of
success in conducting the High School so encourged Mr. Blewett,
thathebegan to contemplate an effort to supply the felt want of
a Baptist college in Southern Kentucky. The trustees of the
High School concurred with. him. Accordingly a new charter
was obtained, in March, 1856, by which Bethel High School
was transformed into Bethel College, and Mr. Blewett, the Prin-
cipal of the former, becam.e President of the latter. Under his
prudent and energetic management, the College was prosperous
from the beginning, until May, 1861, when it was closed, tem-
porarily, by the War. During this year, President Blewett, see-
ing no hope of re-opening the College for some time to come,
resigned his position, and went to another field of labor.

When a few more years shall have passed away, it will be
difficult for the Baptists of Southern Kentucky to realize the ex-
tent to which they are indebted to President Blewett for their
noble College, or the sacrifices he made to build it up. For a
period of more than eight years, in the prime of his manhood,
he devoted, with extraordinary singleness of purpose, his vig-
orous and highly cultivated mental powers, his unsurpassed
physical energies, his stoical powers of endurance, his tireless
perseverance, and the whole of his small private fortune, to the
building up. of this invaluable Institution of learning. When he
undertook the enterprise, it Avas only a High School in pros-
pect, with unimproved grounds, the roofed walls of a school
building, and an empty treasury. He left it with one of the best
college buildings in the West, its broad campus and lawn

Benjamin T. Blcivett. 739

beautifully adorned, a full and efficient faculty, one hundred and
fifty students, entire freedom from debt, and an endowment of
^100,000. He had, indeed, a board of trustees of rare practical
wisdom to direct or second his operations and plans ; but it de-
volved on him to do the work. He raised the money, taught
his regular classes, exercised discipline, brought his students
into the College, planted the ornamental trees on the lawn with
his own hands, and directed the minutia of a thousand nameless
transactions, necessary to the proper conduct of a }oung grow-
ing institution of learning. Let his name be properly honored
by those who enjoy the fruits of his labor !

On leaving Russellville, in 1861, President Blewett took
charge of Bracken Academy at Augusta, Kentucky. Here he
spent ten years, successfully conducting a good school. In
1870, he took charge of a young ladies Academy in the sub-
urbs of St. Louis, Mo. This school was built up under the
auspices of the Baptists ; but it soon became embarrassed with
debt, and finally became the private property of Dr. Blewett,
who at the age of sixty-five, vigorous in health, and with the
zeal of youth, is successfully conducting a young ladies Sem-
inary. He has raised two sons and two daughters, all of
whom being thoroughly educated, have adopted the profession
of their father. The sons are Principals of Public Schools in
St. Louis, each having thirty teachers and twelve hundred
children under his care. The daughters are associated w'ith
their father and mother in conducting St. Louis Seminary.

George Hunt, second President of Bethel College, was
born in Fayette county, Kentucky, June 9, 183 1. He was
baptized into the fellowship of East Hickman church, in his
native county, by R. T. Dillard, in 1844. He was educated at
Georgetown College, where he graduated, in 1849. He was
ordained pastor of Maysville church, in 1856, by R. T. Dil-
lard, W. M. Pratt, A. W. LaRue and W. W. Gardner. He
resigned his charge at Maysville, in 1858, to fill the Chair of
Theology in Georgetown College, a position he occupied till
1 861. He was pastor at Stamping Ground church in Scott
county, from 1858, till 1862, during which time he baptized
into its fellowship, 125 converts. He was elected President of
Bethel College in 1862, and reorganized that Institution, after
it had been suspended in consequence of the War. In 1864,

740 History of Kentucky Baptists.

he resigned the Presidency of the College, to take charge of
Bethel and Salem churches, in Christian county. He minister-
ed to these churches about two and a half years, baptizing
about 40. He resigned the charge of these churches, to accept
that of the church at Bowling Green, where he remained two
years, baptizing about 25. From Bowling Green, he was call-
ed to the First Baptist church in Lexington. Here he re-
mained four years, and baptized something over 100. From
Lexington he went to Versailles, taking charge of the church
at that place and also of HiUsboro church in Woodford county.
Having a growing young family, in order to supplement his in-
sufficient salary, he opened a private school in Versailles, where
he taught some years. In 1885, he moved to Kansas City, Mo.

Mr. Hunt is an excellent preacher, and is much esteemed
for his unassuming piety and sincere devotion to the cause of
Christ.

William W. Gardner, was born near Glasgow Junction,
Barren county, Kentucky, Oct. i, 1818. At the age of eigh-
teen years, he commenced the study of medicine. In 1838,
he professed religion and joined a Baptist church. The year
following, he was licensed to preach, and entered Georgetown
College, where he graduated in 1843. He was one of four
students who organized Paulding Hall Society, and was the
leading spirit in building Paulding Hall, the object of which
was to secure cheap board for young men studying for the min-
istry, in Georgetown College. In 1844, he took chafge of the
church at Shelbyville, where he was ordained to the full work
of the ministry. In 1847, ^^^ accepted the pastoral charge of
Mayslick church in Mason county, and ministered to it about
ten years, except during a portion of the year 1851, in which
he acted most efficiently as Agent of the General Association
of Kentucky Baptists. From 1857 to 1869, he was pastor of
the church at Russellville. During the same period, and for
several years afterwards, he was Professor of Theology in
Bethel College. Since his resignation of the last named posi-
tion, he hsis been pastor for brief periods, of several churches.
He is at present [1885] pastor of the church at Bardstown.
In 1870, the degree of D. D. was conferred on him by Union
University, and afterwards, by Georgetown College.

Dr. Gardner has been o^ie of the most valuable men of the

William W. Gardnef. 741

Baptist denomination in Kentucky. In whatever he under-
takes to do, he is eminently practical. As a preacher, he is
clear, direct and scriptural ; as a pastor, he is diligent, patient
and laborious, and as an agent for missionary and educational
enterprises, he has been uniform!)' successful. But his high-
est excellence consists in his eminent fitness for teaching The-
ology. His great life-work for his denomination [to the pres-
ent time] was performed in Bethel College. Not only have
his students in Theology almost universally become ministers
of much usefulness, but he added much to the reputation of
the College and gave it a popularity in the denomination, which
it would not have otherwise attained. His severance from that
Institution may be numbered among its greatest misfortunes.

Among the writings of Dr. Gardner, his "Church Com-
munion" has become a standard denominational work, and his
"Missels of Truth" is a deservedly popular book.

The Civil War breaking out, in 1861, put a sudden
check on all religious and other benevolent enterprises. The
Colleges and most of the Academies were closed, and their
buildings were used for sick and wounded soldiers. Many of
the church houses were used for the same, purpose. The peo-
ple of Kentucky were nearly equally divided on the political
issues out of which the War grew. Almost, if not without ex-
ception, every Baptist church in the State was divided on the
question of secession. Some of the churches had a majority
of unionists, and others a majority of secessionists. The ex-
citement was so intense, that in many communities, church
members of the different parties could not worship together
with any degree of comfort. Many would not hear a minister
whose political views differed from their own. Comparatively
few people attended religious worship, and a large proportion
of those who did, felt little or no interest in it. The jealousy
of the political parties in the churches, prevented the exercise
of discipline and, on this account, the worshipers became fur-
ther demoralized. Some of the preachers [happily not a great
many] became so much excited that they mounted the rostrum,
and urged the young men to enlist as soldiers in one army, or
the other, according to the political views of the speakers.
Several preachers were arrested by the military authorities, and
imprisoned for longer or shorter periods.

742 History of Kentucky Baptists.

Many faithful and valuable pastors were forced to resign
their charges, because they differed in their political views from
a majority, or an influential minority, of the churches they
served. Too often their places were supplied by inferior minis
ters, whose mismanagement widened the breaches ; and, in
some cases, permanent divisions were the unhappy results. In
a few cases, the members composing the minorities were exclu-
ded from the churches, usually on some frivolous pretext. But
these cases were rare, and usually occurred in the more illiterate
churches.

The policy almost universally agreed to, in the Baptist
churches was, that their members should not be proscribed
for their political opinions, or for any honorable endeavor to
sustain them. Many of the churches had members in both the
Federal and Coiifederate armies, opposed to each other in dead-
ly strife, in honorable warfare. Yet, when they returned home,
at the expiration of their term of service, they met each other
in the house of God, as brethren in full fellowship, and were
recognized as such by their churches. This principle of the
noninterference with the rights of men in the exercise of their
political privileges, saved the Baptists from much confusion.
When the storm of excited passion, consequent on existing
civil w^r, had subsided, the tempest-tossed churches righted
up again, to use a nautical expression, and sailed on seas as
calm and breakerless as those traversed before the gale arose.

The loss of property, and the heavy expenses entailed on
the people, in consequence of the prevalence of war at the
threshold of our homes, almost entirely cut off the contributions
to the missionary operations, both at home and in the foreign
fields. For the year ending May i, i860, the receipts of the
General Association amounted to $\^,og(^.%2\ for 1861, ^8,313.
82; for 1862, ;^2, 154.02; and for 1863, ;^3, 449.37. The active
piety of the churches declined in almost an equal ratio. The
religious prospects of the country never had been so gloomy,
since the close of the war with Great Britain, in 18 15. But in
the midst of the deep darkness that overwhelmed the churches,
God remembered his people, and visited them with a precious
shower of divine grace.

In the year 1864, while the war was still raging in the
Southern States, and the whole land, from the Ohio river to

Relation of Slaves to the Churches. ^4;^

the Gulf of Mexico, was over run with roving bands of robbers,
who ruthlessly plundered and murdered the people indiscrimi-
nately, a most pleasing revival pervaded the churches in Ken-
tucky. The ingathering of converts, though very respectable
in numbers was not so large as in many former revivals. But
it was a very joyous refreshing to the people of God, who had
long hungered for the bread that cometh down from above. A
revival also visited the Southern Army, and many of the soldiers
were converted and baptized, some of whom are still valuable
members of our churches.

In 1865, the War closed, and the survivors of the two great
armies returned to their homes. Alas ! what multitudes were
left sleeping in unknown graves in the far off sunny South.
Many active and valuable church members were lost in the
fearful conflict that desolated our homes, our hearts and our
churches. Some that survived were sadly demoralized. A few
preachers, who had gone into the army, had fallen before the
temptations incident to camp life. There were apostacies at
home, as well as in the armies. Many were the breaches that
needed to be repaired, before the armies of the Lord would
be ready to march against the enemiee of the Cross of Christ.
But, as in the olden time, when the broken down walls of Jeru-
salem were to be rebuilt, "the people had a mind to work," so
now, when wounds and dissensions in the churches needed to
be healed, God afforded his people grace to perform the duty.
A four years' war with its dire accompaniments, had caused
men to feel their helplessness, and had humbled them ; the
revival 1864, had, softened the hearts of Christians that had been
estranged from each other, and prepared the way for a hearty
reconciliation.

The relation of the colored people to the churches, involved
some confusion, during the War, which, however, was easily
and comfortably adjusted, when the War closed. It has been
before observed, that the white and colored people of Kentucky,
and indeed, in all the Slave States, belonged to the same
churches. The relationship between the white and colored
members was usually satisfactory to both races. The colored
people had assigned them a certain part of the meeting house
for their exclusive occupancy during the hours of public worship.
This was sometimes a gallery, but oftener the rear end of the

744 History of Kentucky Baptists.

same floor that was occupied by the white people. They enjoyed
all the privileges of the church, except that of voting in "church
meetings." This privilege was denied them, on the grounds
that they, being slaves, were under the control of masters who.
if they chose, might control their votes to the injury of the
church, the masters of pious servants often being enemies to
Christ,

From the planting of the first churches in the Valley of the
Mississippi, slaves and masters were united in the same religious
organizations. Jacob Vanmeter and several of his colored ser-
vants went together into the constitution of Severns Valley
church, the oldest religious organization of any kind, in Ken-
tucky. A large majority of the churches, constituted between
1 78 1 and 1 86 1, were composed of both- races, and, in not a few
instances, the colored members were in the majority. So accus-
tomed were the blacks and the whites to worship together, that
neither would have enjoyed public worship as comfortably, with-
out, as with, the other. The feeling of Christian masters and
servants for each other, is happily illustrated in the extract,
from the diary of a Baptist pastor, given below. Governor
James T. Morehead, one of the leading statesmen of Kentucky,
and one of the first orators of his day, then in the 57th year of
his 'age, had just related his "Christian experience" before a
Baptist church, and had been approved for baptism. "We
then," says the pastor, in his diary, "joined in singing.

' Am I a soldier of the cross,
A follower of the Lamb,'

"and gave the hand of Christian fellowship. Just before we
sang the last verse of the hymn, I noticed an old colored sister,
who had stood all the while by the door, now weeping and sing-
ing in great joy. I went up to her and said, 'Aunt Annie,
won't you come and give the governor the hand of fellowship?'
'I'm just waitin' for you to get through.'

" 'We are through. Aunt Annie.' •

"She walked quietly up to the governor, who was still
sitting in his large rocking-chair, but now with his head down,
and in tears. Aunt Annie caught him by the hand, exclaiming,

' Massa Jimme, God bless you !'

' 'Raising up his head, he looked full in the joyous face of his

Equals in the CJmrches. 745

old family servant, whose streaming eyes told the full soul of
joy she felt in giving him the hand of fellowship.

" 'Why, Annie," he exclaimed, as his manly form bounded
forward to embrace her in his arms. Thus they remained, re-
ciprocating their gratulations, when prayer was proposed. They
knelt together, with their arms around each other's neck ; as
they knelt, the Governor said :

*' 'Oh, Annie, I have found him a precious Savior. '

" 'Thank God, Massa Jimme, ain't he a precious Jesus ?'

"During prayer, and it was a season of joyous weeping
too, they continued to mingle their tears of joy and hearty
amens.

* ' Rising from his knees, and wiping his eyes as he resumed
"his position in his chair, his sweet, manly voice now trembling,
the Govenor said :

" 'Gentlemen, pardon me. You are, in all social relations
of life, my equals. I am proud to own you as such. I love you
as dear friends. But pardon me, brethren (as I now delight to
call you), but I love Annie more than I do any of you. She has
been to me and my family a tried friend. It is not enough to
say she has been a faithful servant. She has been a ChiHstian
and 2, friend, and I love her now most tenderly." '

The slave was in subjection to his master in all things per-
taining to this life, but in the church of Christ there was neither
bond nor free, but all were one in Christ Jesus. When the for-
tunes of war freed the slaves, and they refused farther submis-
sion to their masters, there was some discussion in the churches
as to whether they should be held accountable for violating the
Scriptural requirement, "Servants obey your masters." But
another scripture came to the relief of the colored people :
"Art thou called being a servant, care not for it; but if thou
may est be made free, use it rather." [I Cor. 7:21.] It is not
known to the author that any were excluded from the churches
for choosing to be free.

As soon as the War closed the colored people began to form
separate churches wherever they had members enough. The
white members encouraged them in this course, but left them to
act as they chose. It was several years before the separation
was complete ; and even now there are some colored members

in the white churches. Their zeal in religion is very warm.

48

746 HistoTy of Kentucky Baptists.

They are prompt in attending their meetings, even under unfa-
vorable circumstances. Sometimes they hold meetings almost
every night for several months together. During these meetings
large numbers profess conversion and are baptized. They are
aspiring in their dispositions, and have no thought of being con-
tent to lag behind the most fortunate of their white brethren.
They formed churches and district associations with such facility
that, within five years after the close of the War, they formed
the General Association of Colored Baptists in Kentucky. This
body was constituted at Lexington, Aug. 3, 1869. The organ-
ization comprised 56 churches with an aggregate membership of
12,620. The growth of their denomination has been quite
rapid, and they are making earnest efforts to establish schools
for the higher education of their children, especially of their
young men, approved by the churches to preach the gospel. In
liberality, in supporting their pastors and their benevolent enter-
prises, they far surpass their white brethren. Out of their deep
poverty their liberality has greatly abounded, and God has pros-
pered them correspondingly.

There was a disposition on the j^art of the Baptists of Ken-
tucky to set about healing the breaches and correcting the mis-
takes that had been made. In 1864 military authorities issued
certain orders, interfering with the freedom of the churches.
Whereupon the General Association, at its meeting in Bards-
town, in May of that year, passed the following preamble and
resolution :

"Inasmuch as certain orders have been recently issued by
officers in high position under the Government, which directly
subject the churches to the dominion of governmental authority,
subverting the great principles of religious freedom, therefore,

" Resolved, that such interference awakens our suspicions,
and justly creates alarm and apprehension for the integrity of
the principles of religious freedom in this country, can only be
productive of evit, and that it meets with bur unqualified disap-
probation."

The Agficultuial and Mechanical College became a source of
general dissatisfaction, about the close of the War. The United
States Congress had distributed among the several States, cer-
tain sums of money, for the purpose of establishing Industrial
Schools. In January, 1865, the Legislature of Kentucky placed

A Sectarian State University. 747

the amount received by this State, in the hands of the Camp-
belhtes, Avith which to endow an Agricultural and Mechanical
College, in Kentucky University. This act of injustice to all
the other religious sects in the State, at once attracted the atten-
tention of the Baptists. In May, 1865, the General Associa-
tion passed the following preamble and resolution :

"Whereas, The Kentucky Legislature, at its last session,
passed an act, placing in the hands of a single denomination of
professed Christians, the control of certain funds provided for
the State by the General Government, for the establishment of
a Commercial [Agricultural and Mechanical rather] College in
Kentucky ; and

" JVheTeas, All other Christian organizations of this State,
which represent a large proportion of the population thereof;
have had great injustice done them by said legislation ; therefore,
be it

Resolved, That this General Association appoint a commit-
tee consisting of the following ministers of the gospel : R. T.
Dillard D. D., D. R. Campbell L L. D., W. M. Pratt D. D.,
James S. Coleman and R. M. Dudley, who are requested, in be-
half of this body, to present to the Legislature of Kentucky a
memorial, setting forth the facts in the case, and to call upon
them tor such legislation as will correct the evil done."

Similar resolutions were adopted the next year. The Leg-
islature,failing to take any action in the case, the General Asso-
ciation, in 1867, appointed a committee to prepare a suitable ad-
dress to the people of Kentuck}'-, on the subject. The follow-
ing additional resolutions were also adopted :

]Vhereas, A manifest moral and legal injustice was perpe-
trated by the Kentucky Legislature in appropriating funds, the
common property of the people of this State, to a sectarian in-
stitution known as the Kentucky University. And — '■ —

" ]Vhereas, The sect, usually known as Campbellites, sought
and obtained from the Legislature, such legislation as gave them
money in which all other denominations had an equal interest,
that they might thereby build up a sectarian school under the
auspices of State patronage : Therefore

"Resolved, That we repeat our protest against the action of
the Legislature, in chartering the Agricultural College as.a col-
lege of Kentucky University, thereby fostering an avowed sec-

748 Histoiy of Kentucky Baptists.

tarian institution at the expense of other denominations, and the
people generally of the Commonwealth.

"2, That it is in contravention of the spirit and intent of
our civil institutions, for the State to afford its patronage to one
denomination of Christians to the exclusion of others. And
this the Kentucky Legislature has done in passing common funds
over to a University, one college of which is for the express pur-
pose of teaching sectarian interpretations of the word of God.

3. We recommend to our brethren throughout the State
to withhold all countenance and support from the Kentucky
University, recognizing in it, as we do, an institution for the
propagation of doctrines in open conflict with the faith once de-
livered to the saints.

Most of the district associations throughout the State passed
resolutions similar to those adopted by the General Association.
Public sentiment was finally aroused, and the Legislature was
forced to repeal the obnoxious act. The Agricultural and Me-
chanical College was separated from the Kentucky University,
and became simply a State Institution.

The healing of the breaches made in the churches by the
War, was of still greater importance to the happiness and pros-
perity of the denomination. It would have been very marvel-
ous if during a war of four years continuance, in which almost
every Baptist church in the State was represented in both of
the opposing armies, there had not been many unkind words
spoken, and many little wrongs committed, affecting the fellow-
ship of brethren and sisters. Now that the brethren had re-
turned home from the armies, and all the members could come
together in the church, it was of the the first importance to the
cause of the Redeemer, that full and hearty fellowship should
be restored. This was less difficult of accomplishment than
could have been anticipated. Christians became weary of en-
tertaining malice in their hearts, and yearned for the spirit that
was also in Christ Jesus. Mutual confessions were made, with
tears and prayers. Forgiveness was asked and received, and
that blessed fellowship which the Spirit of God alone can give,
was restored. A precious revival followed.

This work of grace was manifested in the churches of Elk-
horn Association, in 1866, and extended over the State, within
the next two or three years. The loss of members by the

Educational Interests. 749

churches during the War was very heavy. It is probable that
not less than 25,000 colored people were severed from the
white organizations, while it is estimated that 15,000 white mem-
bers were lost by the casualties of war. Elkhorn Association
alone, lost, during the period extendmg from 1861 to 1870, 7,697
members, while there were added to its churches by baptism,
2,458. Fourteen associations, located in the middle portion of
the State, lost, during the same period, 30,892, while they re-
ceived by baptism 22,599. -^ clear loss of 40,000, including
the colored members, large numbers of whom left the State,
while the remainder formed separate churches, is a moderate
estimate. Yet it will be seen when we come to make up the
statistics for 1870, that the loss was considerably overbalanced
by the large numbers added to the churches, during the five
years immediately succeeding the close of the War.

The last named period was one of general prosperity, in all
the departments of Christian benevolence. A great zeal for
the salvation of sinners pervaded the churches. Christian effort
in this direction was greatly blessed, and large numbers were
added to the churches. The contributions to benevolent en-
terprises were larger than they had ever been before. The re-
ceipts of the General Association for all purposes, for the year
ending May i, 1866, were ;^33, 279.61. This was more than
twice as much as had been received by that body during any
previous year. The receipts, especially for State Missions, con-
tinued to increase to the close of the period under considera-
tion.

The educational interests of the Baptists, which, as stated
above, had been prostrated by the W^ar, were revived again,
and attained a good degree of prosperity during this period.
The interest felt by the denomination, in Sunday schools, be-
came much more general after the War, than it had been be-
fore. The zealous labors of W. S. Sedwick, and the earnest,
practical efforts of Prof. J. J. Rucker added largely to the ad-
vancement of this cause. Notwithstanding the devastation of
a four years civil war, the impoverishing of the people by its
results, the prostration of all our missionary and educational in-
stitutions, and the depletion of our churches, by a radical change
in our social system, the close of the decade under revision found
the Baptist denomination in Kentucky, peaceful, happy and

750 History of Kentucky Baptists.

prosperous. The following statistics exhibit its numerical
strength, in 1870.

Of the regular or missionary Baptists, there were : associa-
tions, forty-six; churches, 1,023; members, 87, 127; of the Anti-
missionary Baptists, associations, twenty-nine; churches, 353,
members, 14,601; total white Baptists, associations, seventy-five;
churches, 1,376; members, 101,728. The colored Baptists were
not yet sufficiently well organized to admit of our obtaining ex-
act statistics. But it is believed that a low estimate would give
them: associations, five; churches, ninety-two; members, 20,-
000. This would give a grand total of eighty associations,
1,468 churches, and 121,728 members.

The population of the State, in 1870, was 1,321,011. This
gives, in round numbers, one church for every 900 of the popu-
lation, and one Baptist for every ten of the population.

The Methodists were much divided by the influences of the
War, but reorganized in their several divisions, with considera-
ble facility after its close. In 1870, there were in Kentucky,
of the Methodist Episcopal Church, South, white mem^bers,
45,522; colored members, 484; of the Methodist Episcopal
Church (Northern), white and colored, 19,508; of colored Meth-
odists, in other organizations, 12,000 (estimated); making a
total of 77,517.

The Presbyterian Church in Kentucky, was also rent into
two parties, known respectively as "the Declaration and Testi-
mony" party [Southern] and "the Assembly" party (Northern).
In 1870, the Declaration and Testimony Synod numbered 6,600;
the Assembly Synod numbered 5,510. It was estimated that
the small churches, not included in the official statistics, num-
bered 1,000, making a total of 13, no.

Other religious denominations in the State, as heretofore
furnished no statistics.

CHAPTER XXXIX.

ORPHANS HOME THEOLOGICAL SEMINARY — SUNDAY SCHOOLS, ETC.

STATISTICS

At the beginning of the year 1871, the churches had re-
covered from the confusion caused by the resuhs of the Civil
War, and their condition was peaceful and prosperous. Their
colored members had generally withdrawn peacefully and
formed churches of their own. Whatever discontent had been
caused among slave holding church members on account of the
loss of their property, had apparently subsided, and the relation
between the white and colored churches was amicable and fra-
ternal. A general revival prevailed throughout the State, and
great numbers were added to the churches, between the begin-
ning of 1870, and the close of 1873.

The benevolent enterprises of the Kentucky Baptists were
more prosperous during the first half of the decade now under re-
view, than during any previous period. In 1873, the contributions
from Kentucky to the Foreign Mission Board of the Southern
Baptist convention amounted to ;^8,842.56; those to State Mis-
sions to ;^9, 522.65. From this to the close of the decade, the
contributions to missions, both home and foreign, gradually di-
minished, on account of a severe financial pressure, which com-
menced about this time, and continued several years, and an
unusual demand on the benevolence of the Baptists in the State, to
build up and endow the Southern Baptist Theological Seminary,
and to erect and sustain the Baptist Orphans Home, both located
in Louisville. The amounts contributed by Kentucky Baptists,
during the ten years ending with 1880, as far as reported, were
to State Missions, $71,978.29; to Foreign Missions, ^55,688.98;
to Domestic Missions, about 25,000, and, to the State Sunday-
school work, about 12,000,

[751]

752 Hist 07 y of Kentucky Baptists.

The Louisville Baptist Orphans Home, was put in oper-
ation, in 1869, and has, from the first eHcitedthe tenderest sym-
pathies and the warmest support of the Baptists in the State.
The institution was originated by some benevolent Baptist
women in Louisville, who rented a room for the reception of
orphan children, at the date above specified. The next year a
comfortable house was erected for the accommodation of such
orphans as should be committed to the institution. The object
of the Home is to care for the children committed to its charge
from all parts of the State, teaching them the elements of an
English education, instructing them in useful occupations, and
training them in Christian morals, until it can secure suitable
homes for them, in private families. The institution is sup-
ported by the voluntary contributions of the Baptists of the
State, and such other benevolent persons as choose to aid in the
good work, at a cost of about ^5,000 a year. It has
generally received from 40 to 50 orphans a year, and suc-
ceeded in putting about as many in homes, in private families.

Mary Hollingsworth, a native of Todd county, Ky., has
been the matron and internal manager of the Orphans Home,
from near the period of its establishment. She is a woman of fine
culture, eminent piety, and excellent business qualities, and the
Home owes much of its prospe/ity to her indefatigable energy.
The name of this noble maiden will be held in affectionate re-
membrance by very many who never knew a mother's love, or
a father's protection.

J.Lawrence Smith, the renowned scientist, and his excellent
christian wife were the most liberal patrons of the Orphans home.
Dr. Smith was a native of South Carolina, and was born Dec. 16,
18 18. He finished his literary education at the University of
Virginia, graduated in medicine in his native State, and studied
the sciences under different teachers in Europe. After his re-
turn to America, he hmrried a daughter of Hon. James Guthrie
of Louisville, Ky. , and settled in that city. Possessing a larg^e
fortune, he was able to pursue the study of science, which he
did, with tireless zeal and unflagging enthusiasm, not to the ex-
clusion, however, of the practical pursuits of life. He was pro-
fessor of Chemistry in the University of Virginia, and, after-
wards, filled the same chair in the University of Louisville.
Subsequently he was president of the Louisville Gas Works.

Sotithoii Theological Scininafy. 753

His extensive researches in the various departments of science,
made his name famihar to the scientists of America and Europe.

Soon after his settlement in Louisville, he professed conver-
sion, and united with the Walnut Street Baptist church. His
orderly christian walk, his devotion to the cause of Christ, and
his calm, rational benevolence proved the sincerity of his profes-
sion, and demonstrated the fact that a man may be a profound
scientist and a devout, sincere christian. He devoted no incon-
siderable proportion of his fortune to the establishment of the
Louisville Baptist Orphans Home, the Southern Baptist Theolo-
gical Seminary, and other benevolent institutions. He was
called to his final reward, in 1884.

Mrs. J. Lawrence Smith deserves to beheld in cherished
remembrance by the beneficiaries of the Baptist Orphans Home,
and many other benevolent institutions. She is a native of
Louisville, and a daughter of Hon. James Guthrie of that city.
Without ostentation, she has devoted her influence and posses-
sions to the cause of the Redeemer. In early life, she gave her
heart to the Savior, and united with the Walnut Street Baptist
church, in her native city. Heiring an ample fortune from her
distinguished father, she entered heartily into the benevolent
schemes of her illustrious husband, and was a joint contributor,
with him, to the various charitable institutions he aided in build-
ing up. She servives her husband, and represents his charities,
as well as continues her own.

The Southern Baptist Theological Seminary was locat-
ed in Louisville Ky., during the decade under review. The se-
curing of the location of this institution was regarded "the
grandest achievment of Kentucky Baptists," during the period;
and it is certain that no other benevolent enterprise has elicited
an equal interest among them. The history of the institution
is one of much interest.

Immediately after the split of the Baptist Triennial Conven-
tion, into northern and southern divisions, the southern Baptists
began to discuss the necessity of a theological seminary, in the
South. During the meeting, at Augusta, Ga. , in 1845, which
fornried the Southern Baptist Convention, a conference was held
for the purpose of discussing the subject. Two years later,
John L. Waller and others held a similiar conference for the
same purpose, in connection with the meeting of the Indian

754 History of Kentucky Baptists.

Mission Association, at Nashville Tenn. In 1849, ^^''^ subject
was agitated during the meetings of the Southern Baptist Con-
vention, at the same place, and at its subsequent meeting, at
Charleston, S. C. A co:nmittee was appointed to investigate
the subject; but it failed to report, and the matter was dropped,
for a time.

In June, 1854, he General Associaton of Virginia Baptists
appointed a committee, which, in accordance with its instruc-
tions, called a convention of the friends of theological education,
to meet in connection with the Southern Baptist Convention, at
Montgomery. Ala. This convention resolved, "that it is de-
manded by the interests of the cause of truth that the Baptists
of the South and South-west unite in establishing a theological
institution of high grade." A committee was appointed to call
the attention of the denomination to this subject, and all who fa-
vored the scheme were invited to meet in convention, at Augus-
ta, Ga., on Wednesday after the fourth Sunday in April, 1856.
In accordance with this call, a convention of delegates from ten
States met at the appointed time and place. A lengthy and
able report was adopted, and colleges and theological schools,
under Baptist control, and Baptist conventions in the Southern
and South-western States, were invited to send delegates, prop-
erly authenticated, to a meeting to be held in Louisville, Ky.,
on the 6th of May, 1857. Pursuant to this call, the "Educa-
tional Convention" met in the Walnut Street church in Louis-
ville, during the sittings of the Southern Baptist Convention,
in May, 1857. Delegates were present from ten States. The
report of a committee, appointed at the Augusta Meeting, with
other papers, was referred to a committee of fifteen. That
committee reported in favor of locating the proposed seminary
at Greenville, in South Carolina, the Baptist Convention of that
State having agreed to raise one half of an endowment of
$200,000, oil condition that the seminary should be so located.
The unanimous adoption of this report expressed the determin-
ation of the southern Baptists to erect a theological seminary of
high grade.

The next meeting of the Educational convention was held
at Greenville, S. C, April 31, 1858. A plan of organization
was adopted. In accordance with a cli.r^jr, obtained fron the
South Carolina Legislature, the control of the seminary was

Removal. 755

vested in a Board of Trustees. This board met, for the first
time, in May, 1859, and appointed a faculty, consisting of James
P. Boyce, John A. Broadus, Basil Manley, Jr., and William
Williams. Professor Boyce was elected chairman of the taculty,
and has remained in that position to the present time (1885).
The first session of the seminary was opened on the first Mon-
day in October, 1859. Twenty-six students attended. Thirty-
six attended the second session , but the breaking out of the
Civil War diminished the number the third session, and the con-
script act of Confederate Congress prevented any attendance the
fourth session. The institution was, of necessity, suspended till
after the close of the War, the disastrous results of which ren-
dered its pledged endowment utterly worthless.

The seminary was reopened, with eight students, in Octo-
ber, 1865, and the small available means left it from the ravages
of the War, was speedily consumed by its current expenses.
In May, 1866, it, for the first time, sought the fostering care of
the Southern Baptist Convention, without which it could not
have survived. This appeal was made to the convention, while
it was in session at Russellville, Ky. No endowment was asked
for, at that time ; only the means of present subsistence Av^as
sought. For this, an appeal was made through the Southern
Baptist Convention. The Baptists of the South, and especially
those of Kentucky, responded to the call so liberally, that the
seminary was enabled to continue its sessions, from year to
year, till 1871, when it became apparent that it must have an
endowment, or cease to exist. This could not be procured
while it remained in South Carolina. Perceiving this, the board,
having secured the removal of such legal requirements as con-
fined its location to that State, resolved, at a meeting in St.
Louis, in May, i87i, that an endowment must be raised; and
accompanied the resolution with an offer to receive bids for the
location of the seminary at some new point.

During the session of the General Association of Kentucky
Baptists, held at Georgetown, in May, 1871, it adopted a " re-
port on schools and colleges," containing the following para-
graph:

"Having ascertained that the Southern Baptist Theological
Seminary is subject to removal from Greenville, S. C, we rec-
ommend that A. T. Spaulding, J. S. Coleman, S. L. Helm,

756 History of Kentucky Baptists.

W. W. Gardner, W. H. Felix, N. M. Crawford, R. M. Dud-
ley, H. McDonald, G. Varden, G. F. Bagby and J. M. Weaver
be appointed a committee to call a meeting in Louisville, as
soon as practicable, to bring the subject more definitely before
the denomination, in order to ascertain the desirableness and
feasibility of its removal to this State."

In accordance with its instruction, this committee called a
meeting, which convened in the Walnut Street meeting house
in Louisville, in July, 1871. The attendance was large, and
much interest was manifested. A resolution was adopted,
pledging the Baptists of Kentucky to contribute ^3000.000,
towards endowing the seminary with ^5000,000, provided that
the institution be located in Kentucky, and that the remaining
;^200,ooo, necessary to complete the endowment, be raised
outside of this State.

This proposal was accepted by the Board of Trustees of the
seminary, in August, 1872, and it was determined to locate the
institution at Louisville. James P. Boyce was appointed Gen-
eral Agent of the board, and, moving to Louisville, immedi-
ately commenced the prosecution of his agency with great en-
ergy and encouraging success. The board's acceptance of the
proposal was reported to the General Association of Kentucky
Baptists, at its meeting in Paducah, in May, 1873, and that
body "recommended to the Baptists of the State to contribute
liberally towards raising the sum of ;^30o,ooo, the amount nec-
essary to be raised " in the State, to secure the location of the
seminary at Louisville. James P. Boyce was adopted as the
Agent of General Association to collect the specified amount.

At the time Dr. Boyce commenced the prosecution of his
agency for the endowment of the seminary, the financial condi-
tion of the country was in a high degree prosperous. During
the first year of his lahors in Kentucky, he secured, principally
in notes, bonds and real estate, the sum of ;^i 11,820. It then
became necesssry for him to turn aside from his agency, to col-
lect means for the current expenses of the seminary. Mean-
while the failure of Jay Cook & Co., of New York, in 1873,
caused a financial panic all over the country, aud a financial
pressure immediately followed. A great number of men, of
whom many had possessed large fortunes, were bankrupted,
and an almost unprecedented scarcity of money prevailed, for

Endowment. y^y

several years. The struggle to keep the seminary open, and
prosecute the raising of its endowment was severe and pro-
tracted. The work, however, was prosecuted with indomitable
energy and perseverence. In May, 1877, ^^- Boyce reported
that only ;^3i, 194.84 was wanting to complete Kentucky's pro-
portion of the endowment. Encouraged by this report, the
General Association resolved:

"I. That the General Association believe that the $31,000
not yet secured, can and ought to be secured at an early date.

"2. That the removal of the Seminary to Louisville the
coming autumn would, in the judgment of the Association, fa-
cilitate the completion of the endowment.

" 3. That the Association, therefore, cordially invite the
trustees of the Seminary to open its next session in the city of
Louisville, unless in their opinion it be against the interests of
the institution. "

Accordingly the Southern Baptist Theological Seminary
was opened at Louisville, on the first of September, 1877, with
a faculty of four professors, viz. : James P. Boyce, John A.
Broadus, C. H. Toy and Wm. H. Whitsitt. Ninety students
were in attendance during the session. Meanwhile, according to
the report of the agent, Dr. Boyce, in May, 1878, only $15,500
was wanting to complete Kentucky's part of the endowment. This
was encourging to the Baptists of the State, as well as to all the
friends of the Seminary. The institution opened in September,
1878, with a larger number of students than ever before. Ninety-
six were in attendance during the session. But now came a per-
iod of darkness. Of this time of trial. Dr. Boyce, who had de-
voted 20 years of his life to building up the institution, says :

" The struggles of the Seminary, even for existence, can-
not be told. The work of securing its endowment has been se-
vere and often discouraging ; but often amid the darkest hours
light from some unexpected quarter has suddenly broken in,
and has dispelled all the shadows of the night. Thus was it
during the session of 1879-80. The delay in the endowment,
and the lack of general support threatened the temporary sus-
pension of the Seminary. It was believed by those best informed
that after the close of the current session it would be impossible
to continue its teachings, except after the lapse of years. Ap-
peal after appeal had been made to those who in their poverty

758 Histoiy of Kenhicky Baptists.

had so long sustained it. Finally the only hope left seemed to
be in prayer to God. Suddenly, without previous anticipation
of such a gift, the hearts of all its friends were cheered by the
endowment of a professorship by Gov. Joseph E. Brown of
Georgia by the donation of fifty thousand dollars."

This donation placed the Seminary beyond present peril,
and gave assurance that its endowment would be completed.
But the Baptists of Kentucky met with a serious disappoint-
ment. When the General Association met at Owensboro, in
May, 1880, it was reported to that body, by a special commit-
tee appointed at the previous meeting, that all pledges, notes,
bonds, subscription in lands, etc., to the Kentucky endowment
of tfie Seminary, amounted to ^304,204. This was ;^4, 204 more
than was due from Kentucky. But, on investigation, it had been
ascertained that over estimates of the values of lands and stocks,
the forfeiture of conditional subscriptions, and the withdrawal of
pledges not legally binding, had reduced the value of Kentucky's
contributions to 1^237, 292. 38, leaving the sum of ^66,91 1.62
still to be provided for. The report was adopted, and Dr. Boyce
was solicited to continue his agency till the amount should be
secured. No exact reports are at hand, but it is believed that
the full amount has been secured, or, at most, only a trifle re-
mains unprovided for.

Since its removal to Louisville, the Seminary has held its
session in the Public Library buildings. Recently the Board has
secured handsome lots on Broadway and Fifth streets, and pur-
poses to commence the erection of suitable buildings, at an early
period. The number of students attending the Seminary has
regularly increased. During the session of 1882-83, 120 were
in attendance. The only change that has been made in the
faculty was the substitution of Basil Manly, Jr., for C. H. Toy,
who resigned in 1879.

James Petigru" Boyce has been prominently connected
with the Southern Baptist Theological Seminary during its en-
tire history, and to him, more than to any other man, it owes
its existence and present prosperity. He descended from a dis-
tinguished family, and was born of Scotch Irish parents, at Char-
leston, S.C., January 11, 1827. After spending two j-ears in
Charleston College, he entered Brown University, R.I., where
he graduated, in 1847. In 1846, he professed faith in Christ, and

JDf. J. P. Boyce. 759

was baptized by the distinguished Richard Fuller, late of Balti-
more, Md., for the 1st Baptist church in Charleston. By this
church he was licensed to preach, November 14, 1847, ^^'^^ ^^'
sequently became editor of the Sottthefti Baptist at Charleston.
In 1849, he entered Princeton Theological Seminary, a Presby-
terian, institution in New Jersey, where he remained two ses-
sions, but did not graduate. In October, 1851, he commenced
preaching to the church in Columbia, S.C., and was ordained to
its pastoral charge, in December of the same year. This charge
he resigned, in August, 1855, to accept a professorship of the-
ology in Furman University, the Baptist college of South Caro-
lina, upon the duties of which he entered, in September follow-
ing. He delivered his inaugural address, on the 31st of July,
1856, his subject being : "Three Changes in Theological Edu-
cation." The address was published, and is supposed to have
aided in concentrating the purposes of ihe friends of theological
education among the Southern Baptists, and to have convinced
many of the propriety of such education, who hixd hitherto op-
posed it. The views set forth in this address led to the pecul-
iarities of arrangement, which characterize the Southern Baptist
Theological Seminary.

Of the last named institution, Mr. (now Dr.) Boyce was
elected professor, \\ ith the privilege of selecting his chair, in
April, 1858, and again, in 1859. He was also appointed Chair-
man of the Faculty and General agent and Treasurer of the
Seminar}', and has continued to discharge the duties of all these
offices, to the present time (1885).

During the suspension of the Seminary, Dr. Boyce was
elected to the South Carolina Legislature, in 1862, and re-elected
in 1864. He took a prominent part in the business of the body,
and was the especial advocate of the States endorsing a definite
amount of Confederate bonds. Two of his speeches on this ques-
tion, and a pamphlet written by him, on the subject, were pub-
lished.

In 1872, he moved from South Carolina to Louisville, Ken-
tucky, where he has discharged the duties of his several offices
with tireless energy and surprising success. His life has been far
too busy a one to allow of his writing much for the press. But
the few small works he has published, have won for him the
reputation of a profound thinker.

760 History of Kentucky Baptists.

John Albert Broadus is descended from a family dis-
tinguished for its valuable contributions to the Baptist pulpit.
The family is of Welsh origin, and formerly spelt the name
Broadhurst. Andrew Broadus was the most eloquent and dis-
tinguished of the Virginia Baptist ministers of his generation.
Dr. Wm. F. and the younger Andrew Broadus of Virginia,
were well known, not only in their native State, but throughout
the South and West, as able ministers of the gospel ; and George
W. Broadus was a useful preacher among the Baptists of Ken-
tucky.

John A. Broadus, whose father was a brother of Dr. Wm.
F. and the younger Andrew Broadus, and, for a number of
years, a prominent member of the Virginia legislature, was born
in Culpeper Co. Va., Jan. 24, 1827. He was educated at the
University of Virginia, where he took the degree of Bachelor of
Arts, in 1850. From 185 i to 1853, he was assistant professor
of Latin and Greek in that University, and pastor of the Baptist
church at Charlottsville, Va. He continued in this pastoral
charge, till 1855, when he was chosen Chaplain of the Univer-
sity, a position which he occupied two years, and then resumed
his former pastoral charge. At the opening of tfie Southern
Baptist Theological Seminary, in 1859, ^^ accepted the chair of
Homiletics and New Testament Interpretation in that institu-
tion, a position he has continued to occupy to the present time

(1885.)

While the Seminary was suspended, during the War, he
preached as missionary in the Army of Gen. Robt. E. Lee, in
Virginia, several months of the year 1863. From that date to
1865, he was Corresponding Secretary of the Sunday School
Board of the Southern Baptist Convention, at Greenville, S. C.
During this period, he published various small works, which
were circulated in the States then accessible. At the close of
the War, he resumed the duties of his professorship in the
Seminary.

In 1870, he published his famous work on the "Preparation
and Delivery of Sermons," which has been republished in Eng-
land, and used extensively as a text-book in various theological
seminaries of different denominations, in Europe and America.
Besides review articles, sermons, and almost innumerable other
newspaper articles, he published, in the Religious Hei-ald of

Dr. Basil Manly, Jt. 761

Richmond, Va., in 1867-9, "^ series of papers, criticising the Re-
vised version of the New Testament of the American Bible
Union, and, in 1872-73, another series, entilled "Recollections
of Travel," giving an account ot a tour through Europe, Egypt
and Palestine, made in 1870-71. In 1876, he published " Lec-
tures on the History of Preaching."

In 1877, Dr. Broadus moved, with the Seminary, to Louis-
ville, Ky, , where, in addition to discharging the duties of his
professorship, he has acted as pastor, for a time, of one or tv/o
country churches, preached extensively in both the Northern
and Southern States, and rendered Dr. Boyce most valuable aid
in securing the endowment of the Southern Baptist Theological
Seminary. It is hardly necessary to say, that he is regarded one
of the first lecturers, preachers and writers of his generation.

Basil Manly, Jr., a son of the famed and beloved Dr.
Basil Manly, Sr., was born in Edgefield District, S. C, Dec. 19,
1825. His father was of Irish extraction, and his grand father,
Basil Manly, commanded a company of volunteers in the Rev-
olutionary War. Charles Manly, Governor -of North Carolina,
and Matthias E. Manly, Judge ot the Supreme Court of the
same State, were his uncles. His father was a native of North
Carolina, was several years pastor of the ist Baptist church in
Charleston S. C, and, subsequently, from 1837 ^o i^SS- Presi-
dent of the State University of Alabama. Rev. Charles Manly,
who was for sOme years President of Union University at Mur-
freesboro, Tenn., is a brother of Prof. Manly. The family is.
remarkable for its longevity, most of his ancestors having-
reached the age of ninety years. His mother, whose maiden
name was Sarah Rudolph, was of German extraction.

Basil Manly Jr. began his education in the school of the
German Friendly Society at Charleston, S. C, and graduated
with the degree of A. B., in 1843, ^t the State University of
Alabama. He afterwards attended the Theological Seminary at
Newton, Mass., and subsequently graduated at Princeton (Pres-
byterian) Theological Seminary in New Jersey. In 1844, he
was licensed to preach, at Tuscaloosa, Ala., and was ordained
at the same place, four years later. In 1850, he took pastoral
charge of the First Baptist Church in Richmond, Va. After
occupying this position about four years, he was elected Princi-
pal of Richmond Female Institute.
49

762 History of Kentucky Baptists.

At the opening of the Southern Baptist Theological Semi-
nary at Greenville, S. C, in 1859, he was elected Professor of
Old Testament Interpretation in that institution, and continued
to occupy the chair, till 1871, when he accepted the Presidency
of Georgetown College, in Kentucky. During the suspension of
the Seminary exercises, on account of the War, he served as
pastor of several country churches in the neighborhood of Green-
ville. When the Seminary was reopened, he assumed the task
of collecting means for the support of students in the institution,
who were unable to meet their own expenses, and, in addition to
discharging the duties of his professorship, secured funds by
which nearly lOO young preachers were enabled to attend the
Seminary.

Dr. Manly continued to occupy the Presidency of George-
town College, till 1879, when, on the resignation of Prof. Toy,
he was recalled to the chair he had formerly occupied in the
Seminary, which position he has continued to fill to the present
time (1885). He has the reputation of being very thoroughly
educated, and, like his venerated father, possesses those rare
qualities which readily win the affections of all who come in
contact with him.

William Heth Whitsitt was born near Nashville, Tenn.,
Nov. 25, 1841. In September, 1857, he entered Union Uni-
versity at Murfreesboro, Tenn, where he graduated in 1861. He
entered the Confederate Army, as a private soldier, and served
as chaplain in the 4th Tennessee Cavalry, from May, 1862, to
May, 1865. Twice during the War he was captured, and was
confined in different military prisons, about twelve months.
After the return of peace, he entered the University of Vir-
ginia, in October 1866, and, in September of the next year,
matriculated in the Southern Baptist Theological Seminary,
where he remained two sessions. He studied at the Universi-
ties of Leipsic and Berlin in Germany, from August 1869 to
December 1 87 1. Returning to America, he became pastor of
the Baptist church at Albany, Ga., in February, 1872, but re-
signed in July of the same year, to accept a professorship in
the Southern Baptist Theological Seminary, to which he had
been elected the previous May. The latter position he has con-
tinued to occupy to the present time. Among the published
works of Dr. Whitsitt are an inaugural address, titled the

The Sunday School Work. 763

"Relation of Baptists to Culture," the history of the "Rise of
Infant Baptism," and the history of "Communion Among
Baptists. "

The Sunday-school work has been greatly advanced
since 1870, notwithstanding it had been much forwarded during
the latter half of the previous decade. In May, 1871, the Gen-
eral Association created ' ' a separate Board to control the Sun-
day-school interests" of that body. This Board consisted of
nine members, and was located at Georgetown. J. J. Rucker
was elected Chairman, J. N. Bradley, Clerk, and D. Thomas,
Treasurer. L. B. Fish was appointed State Superintendent of
the Sunday-school work. The plan of operations adopted was
to hold meetings of two or three days' continuance, under the
name of Sunday-school Institutes, in various localities, to or-
ganize a Sunday-school convention in each district association in
the State, and to visit and encourage individual schools, when
practicable. In 1872, the State Superintendent reported that
there were not more than 125 schools kept open all the year, in
^he State, and not more than one third of the churches had then,
or ever had had, Sunday-schools; that he had organized con-
ventions in nine associations, and had instituted 19 new schools.

Mr. Fish labored in this position about two and a half
years, and greatly enlarged the Sunday-school interest in the
State. After his resignation, the Board employed other super-
intendents, one after another. But the great financial pres-
sure rendered it difficult to support them. However, the work
continued to make some progress. The churches and district
associations took hold of it, and pressed it independently of the
State Board. The local organizations, especially the conven-
tions, of which 20 had been organized, became more and more
efficient, from year to year. By means of them, statistics be-
gan to be collected, methods of teaching were discussed and
much knowledge was diffused. In 1877, the Sunday-school
Board was abolished, and the work devolved on the Executive
Board of the General Association. The effort to endow the
Theological Seminary, the support of the Orphans Home, and
the Centennial movement, in addition to sustaining the several
missions, heretofore fostered by the General Association, be-
came a discouraging burden to the churches, and the State
Sunday-school work flagged, for two or three years. In 1880,

764 Histoty of Kentucky Baptists.

a State Sunday-school Convention was organized, and took
charge of the Sunday-school work. A General Superintend-
ent was employed, and some good work was preformed; but it
was soon felt that a separate organization was "a needless mul-
tiplication of machinery;" and, after two annual meetings, the
convention was dissolved. The Sunday School work was again
committed to the General Association, in 1882, and that body
appointed a Sunday School and Colportage Board, consisting
of twelve members, and to be located in Lexington. The
Board organized on the fifteenth of June, by the election of J.
J. Rucker Chairman, and Lansing Burrows, Clerk.

The organization of this new Board, with experienced
Sunday School workers at its head, infused new life into the
enterprise. In January 1883, W. P. Harvey was appointed
General Superintendent of the work. The reports on Sunday-
Schools, in May, 1884, show a great advance in the Sunday-
school enterprise. The Board had in its employ, during the
year, 27 colporteur and Sunday-school missionaries, who per-
formed I, 914 days' labor, organized 320 schools, preached
1,017 sermons, witnessed 458 additions to churches, made
3,728 visits to families, and distributed books to the value of
;^ 1,070, 91. The reports show that there were in the State ^6"]
Sunday Schools, with 1,373 officers and teachers and 15,770
pupils, of which 326 had professed religion during the year.
The Board was out of debt, and had a considerable balance in
the treasuary. At no time in the history of the Baptists in
the State has their Sunday School work been nearly so pros-
perous as at the present time.

The subject of making provision for the support of aged
ministers, engaged the attention of the denomination in the
State, during the last decade. It was introduced in the Gen-
eral Association at Covington, by Gen. Green Clay Smith, in
1865 ; but did not elicit much discussion, till 1870. At that
date, it was determined to organize a Ministers' Aid Society.
The attempt was made, but it proved impracticable, and the
matter was dropped. It was taken up again, in 1882. A com-
mittee of seven was appointed to investigate the matter. It re-
ported to the body, in 1883, recommending a plan for carrying
out the design ; but nothing further seems to have been accom-
plished.

Centennial Celebration. 'j6^

The Centennial Celebration of Baptist operations in Ken-
tucky, in May, 1876, was an affair of pleasing and grateful in-
terest. The subject was brought before the General Associa-
tion, in 1873, and a committee was appointed to report on the
matter the following year. The report was made, in 1874,
merely recommending the appointment of another committer to
consider the subject, and report to the body at its next meet-
ing. The committee was accordingly appointed, and, in 1875,
reported a plan of procedure, the details of which would now
be tedious and uninteresting. It was determined to ask the Bap-
tists in the State to express their gratitude to God for his mer-
cies and blessings, extended to them and their ancestors during
the one hundred years which had elapsed since their fathers
first began to preach the glorious gospel in the then wilderness
of Kentucky, by contributing a "memorial fund," to be applied
to the furtherance of such benevolent objects as the contributors
should elect. During the succeeding year, meetings were held in
most of the churches, at which the various features and objects of
the approaching centennial celebration were discussed, often with
tears and rejoicings. Mass meetings were held in connection
with the meetings of district associations, and on various other
occasions, at which historical and other addresses were delivered,
and not only the Baptists, but the people generally were much
enlighted in regard to the history, doctrine, polity, and pur-
poses of the Baptist denomination.

The exercises of the celebration were conducted in the
Walnut street meeting house in Louisville, on Thursday, May
25, 1876. The house was densely packed, and the centennial
address was delivered by Elder Lucian B. Woolfolk, and the
audience was moved to tears and enthusiasm. It was a time of
thrilling joy, of grateful praise, of glad remembrances, and of
hope-inspiring anticipations.

The memorial fund, according to the final report of the cen-
tennial committee, amounted to ;^I2, 664.65, besides a much
larger sum, which was invested in educational and other local
benevolent enterprises, without passing through the hands of
the committee. But the greatest value of the centennial move-
ment was not in the money collected. As stated in the report
of the Executive Board of the General Association : "If we had
not collected a dollar for the centennial, the effect produced by

766 History of Kentucky Baptists.

the discussion of our history would more than pay for all the
time and labor spent."

The subject of temperance reform continued to enlist the
sympathies and engage the efforts of the churches. Nearly all
the district associations passed resolutions in favor of prohibi-
tion, from year to year. The following declaration of the Gene-
ral Association, during its annual meeting, in 1883, expresses
the general sentiment of the Baptists of Kentucky :

Whereas, the signs of the times indicate a more positive
and earnest feeling for outspoken and unmistakable views of
moral and religious truth, and all Christian bodies ought to
declare, in no uncertain sound, their position on any and all
vital principles. Now, therefore, be it

Resolved, By the General Association of the Baptists of
the State of Kentucky, That we reafifim our adherence to the
temperance cause with the view of destroying the use of all
alcoholic liquors as a beverage, and we will continue to labor
for the prohibition of its sale, manufacture and drinking.

''Resolved, That every Baptist minister of the State be
requested to preach as often as practicable on this subject during
the present associational year."

The first general expression of the Baptists in Kentucky
in favor of female m'ssionary societies, was in the adoption of
the report on State Missions, by the General Association, in
1876. The report contained the following sentence: "To further
this work we would recommend to our churches the formation of
female missionary societies, or the employment of such other
means as shall enlist the sisters." Two years previous to this a
female missionary society had been formed in the church at
Russelville ; another was formed, at Elkton, in 1877, and, in
accordance with the advice of the Southern Baptist Convention,
such societies w.ere formed in five of the churches in Louisville,
and in that at Frankfort, in 1878. The next year ten societies
were organized in different parts of the State. In May, 1884,
sixty-six societies of the kind were reported to the General
Association, as having contributed to foreign missions, during
the preceding year, ;^ 1,032.97, and, since their organization,
;^4,54i.o7.

The numerical growth of the denomination in the State was
greater during the decade under consideration, than during any

Relative Nuinbets of the Baptists. y6'j

other similar period since the CampbelHte schism. In 1880,
there were, of Missionary Baptists, fifty-one associations, 1,170
churches, and 106,619 members; of Anti-missionary United
Baptists, ten associations, 154 churches, and 8,965 members ;
of Hyper-Calvinistic Baptists, twenty associations, 235 churches,
and 6,710 members; of Separate Baptists, three associations,
thirty churches, and 1,613 members ; of General Baptists two
association?, forty-one churches, and 1,978 members : Total
number of white Baptists in the State, in 1880, eighty-six asso-
ciations, 1,630 churches, and 125,882 members. Of colored
Baptists, in 1880, there were twelve associations, 443 churches,
and 50,368 members. Grand total of Baptists in Kentucky, in
1880, ninety eight associations. 2,073 churches, and 176,250
members. The population of the State in 1880, was 1,648,690.
This gave, in round numbers, one Baptist to every nine of the
population.

END OF VOL. I.

INDEX.

Abolition of Slavery . . . 182
Agricultural College .... 746

Alabama Resolutions . . . 690
Alien and Sedition Laws . . 366
American and Foreign Bible
Society ....... 684

American Baptist Home Mis-
sion Society 683

American Baptist Publication

Society 690

American Bible Union . . 699
American Board of Commis-
sioners 568

American Sunday School

Union 717

Arian Schism 547

Associations,

Beaver Avithdraws from Ma-
boning 610

Bethel formed 608

China Mission , . . . . 679
Elkhorn formed .... 109
" split in ... . 550
Franklin, Frankfort ch.

Letter, to 611

Franklin, called session, of . 623
" Circular Letter of . 624
■General, of Baptists in

Kentucky 665

Indian Mission .... 679
Licking, Origin of ... . 550
Red River, split* in . , . . 607

Salem formed 109

South District, split in . . 548
South Kentucky formed . 147
Tates Creek formed . . . 277
Baptism, first in Ky. (tradi-
tional) 34

First in Ky. (authentic) . . 42

First in Mason county . . 67

Baptist Register 217

Preachers adapted to their

work 490

Preachers not illiterate . . 493
General Convention . . 569

Baptist Register 597

Baptist Chronicle .... 597
Baptist State Convention . . 650
Baptists Regular, Origin of . 104
Separate, Origin of . . . 104
Baptists in high places . . 489
Baptists, early, all Mission-
aries 570

Barking Exercise . . . • 518
Benevolent Societies . . . 488

Bethel College 729

Bethel Female College . . 726
Bible Revision Association . 700
Bibles, Scarcity of ... . 500
Biography

Alexander, Lewis D. .' . 459

Allen, Ben 352

Ammon, Thos 208

Bailey, John 79

Baker, Sam 733

Barnett, Joseph .... 16

Barnett, Wm. P 474

Barnes, Elijah 263

Barrow, David 192

Beauchamp, R. A. . . . 258
Beckham, Nimrod . . . 273

Berry, E. G 441

Biggs, David 206

Black, J. D -319

Bledsoe, Joseph .... 41
Bledsoe, Moses .... 162

Bledsoe, Wm 231

Blewett, B. T 737

Boone, Thos 261

Boone, Squire, Jr. . . . 479

Boulware, Theo 314

Boyce, J. P 758

1

INDEX.

Bradshaw, Seth .... 477

Broadus, J. A 760

Brooks, James 388

Brown, Wm. M 272

Bruner, David 341

Buckner, H. F 377

Buckner, Daniel .... 419

Buckley, Wm 462

Burns, David E 408

Campbell, Alex 582

Camiibel], D. R 603

Caplinger, W. A 442

Carman, Joshua . . • . 163
Carpenter, Zacheus . . . 256

Carpenter, Sam 271

Cash, Susan 58

Cash, Warren . . . 328

Cave, Wm 293

Chandler, John .... 336
Chandler, Horatio . . . 337
Chenault, David . . . .207

Chilton, Thos 438

Chism, Wm 378

Clack. Spencer .... 217
Clayton, Augustine . . . 389
Clifton, 'Baldwin .... 176
Coleman, J. S. . . . ; . 409

Colgan, D. S 218-

Collins, Joseph . - . . 356
Collier, Stephen .... 376
Cook, Abraham .... 432

Craigs, The 27

Craig, Lewis . . " . , . .28

Craig, Joseph 81

Craig, Elijah ..... 87

Crawford, N. M 604

Creath, Jacob, Sen. . . .310

Dale, John 359

Daniel, T. M 435

Davis, Francis .... 217

Davidson, Alex 386

Dawson, J. S 471

Devin. Alex 324

Dewese, Lewis .... 295

Dicken, Jas 298

Dillard, R. T 139

Dodge, Josiah 187

Downs, Wm 163

Dudley, Ambrose . . . 113
Dudleys, The 115

Harris, Chris 365

Duese, Cornelius . . . 476
Dulaney, John .... 360

Dupuy, John 166

Dupuy, James 169

Dupuy, Stark . . . 347, 170
Eastin, Augustine . . . 132

Edmonson, Jas 280

Edmonson, Nathan . . . 281

Edwards, Thos 427

Edwards, John .... 431

Elkin; Robert 47

Elkin, David 336

Eve, George 294

Ewing, E. M 735

Ewing P. U. ... 735

Ewing, H. Q 736

Farnham, J. E. ... 725

Fears, Jas. ..... 416

Foley, Moses, Jr 240

Foley, Moses, Sen. . . . 240
Foley, Elijah ..... 24o

Ford, Wm. • 290

Ford, Casandria .... 290

Ford, Wm. W. 290

Freeman, J. C. ..... 291

French, Jas. ..... 262

French. Rich 262

Gano, John 116

Gardner, R. T 388

Gardner, W. W 740

Garrard, Jas. . . . . . 133

Garrett, Silas ..... 255

Gerrard, John 17

Giddings, Rockwood . . 602

Gordon, Joel 306

Graham, Johnson . . . 251
Graham, Wm. .... 251
Graves, Absalom . . . . 297

Graves, A. C 303

Gregg, Jacob . . , . . 190

Grinstead, Wm 199

Hall, Randolph . ... 35

Hall, M. W 388

Hansford, Thos 419

Harbert, Josiah .... 284
Harding, John .... 244

Harding, Thos 244

Harding, Samuel . . . . 245
Harding, Aaron .... 245

INDEX.

Harris, Chris 365

Hedger, J. T 172

Hickman, Wm., Sr. . . . 152

Hickerson, E. T 180

Higgins, John S 36

Hightower, John .... 323
Hobbs, Henson .... 423

Hodgen, Isaac 241

Hodgen, Kobert .... 242

Hodgen, John 242

Holland, John .... 330
HoUingsworth, Mary . . 752
Holmes, Donald . . , . 190

Floward, John 391

Hulsey, Joel 357

Hunt, Eobinson .... 387

Hunt, George 739

James, J. M 416

James, D. F. . . . . . 416

James, John 418

Johnson, Eobert .... 95

Johnsons, The 95

Johnson, John M. . . . 207

Johnson, Wm 460

Keel, Jas. 339

Keeling, B. F 339

Keen, Thos. G 727

Kellar, Wm 349

Kemper, Burdett .... 36
Kendall, George .... 463
Kindred, Edward ... 346

Kinsolving, Jas 354

Kirtley, Jeremiah • . . 299
Kirtley, Robert .... 299

Kirtley, Jas. A 302

La Page, George .... 257

LaRue, A. W 268

Lee, Jas. ....... 295

Lock, Jacob .* . . .' . . 386

Logan, Joseph 325

Long, Nimrod 734

Lovelace, Colmore . . . 274

Lynn, Ben 17

Malin, Isaac 438

Manly, Basil .'.... 761
Marshall, Wm. .... 14
Mason, Gilbert .' . , . 265
Matthews, Chickester . . 296

Matthews, Wm 248

McAlister, Eobert ... 417

McCoy, Isaac . . ' . . . 681

McCoy, Wm 681

McDougal, Alex 382

McGuire, Alan .... 285
McGuire, John A. . . . 468
McLean, Duncan .... 190

Metcalf, John 431

Milburn, Joseph .... 306

Monroe, Alex 320

Moon, Jesse 390

Moore, Lewis 394

Morehead, Joel .... 277

Morris, Zach 326

Morris, Joshua 24

Morrow, O. H 399

Mulky, John 378

Munson, Isaac 206

Murphy, John 387

Nash, R. C 258

Noel, Joel 147

Noel, Silas M 316

O'Banion, E. P 364

Owens, Owen 306

Owings, Rich 327

Page, Leonard 395

Paine, Tom 500

Parker, Daniel .... 576
Pawling, Issachar . . . 601

Payne, Wm 345

Peay, J. M. • 413

Peck, Willis 337

Peck, Ben 337

Penny, John 370

Penny, W. W 373

Petty, Ralph 426

Pierson, Moses .... 72

Porter, D. N 469

Porter, J . B 470

Powers, W. E 360

Price, John ■ 138

Quesenberry, Jas. . . . 206

Ragsdale, A. M 353

Redding, Joseph .... 89

Redding, Isaac 91

Rice, John ...... 170

Robertson, G. W. . • . . 257
Robinson, Landon ... 298

Rogers, Jas 135

Rucker, Jas 425

Rucker, Joshua .... 431

INDEX.

Rucker, J. J 725

Rust, J. W 727

Ryland, Robert ... .443
Scott, Moses . . , . . 330
Scott, John . . . : , 457

Sears, A. D 267

Sedwick, W. S 779

Shackleford, John ... 43

Shirley, A. E 471

Skaggs, Jas 18

Slaughter, R. H 273

Smith, John 261

Smith, George . . . . 191

Smith, Reuben 214

Smith, Robert 382

Smith, Thos. Sr 439

Smith, Thos., Jr 440

Smith, Archer 463

Smith, J. Lawrence . . . 752
Smith, Mrs. J. Lawrence . 753
Stallard, Walter .... 216

Staughton, Wm 601

Steele, Isaac 392

Stockton, Robert . . . .379

Sturgeon, J. H 358

Suggett, Jas 312

Summars, Elijah .... 308

Sutton, John 188

Talbot, Ben 363

Tanner, John 97

Tarrant, Carter 189

Taylor, John 54

Taylor, Wm 69

Taylor, Isaac 74

Taylor, Alfred .... 405

Taylor, Joseph 405

Terry, N. G 428

Thomas, Smith .... 176
Thomas, Henson . . . .179
Thomas, Henry .... 218
Thomas, Richard . . . ,277
Thompson, David . . . 128

Thompson, Jas 265

Thurman, David .... 332

Tracy, Isaac 0 476

Tribble, Andrew .... 128

Trott, Samuel 313

Turner, Edward . . . .332

Vancleave, Sam 287

Vandiver, Thos 438

Vardeman, Jeremiah . . 232
Vardeman, John .... 232

Vaughan, Wra 219

Vaughan, T. M 449

Vaughter, Philemon . . 461
Vaughter, Jesse .... 462
Vaughter, John .... 461
Vickers, James .... 282
Vickers, Moses .... 454

Voltaire, M 498

Walker, J. H 375

Waller, John • .... 29
Waller, Wm. E., Jr. . . 354
Waller, Edmund .... 373
Waller, George .... 447

Waller, John L 701

Waller, Wm. E., Sr. . . . 445
Warden, Philip .... 396
Warder, Walter .... 200
Warder, Joseph .... 200

Warder, John 200

Weaver, J. M 230

Whitaker, John .... 52
Whitsitt, Wm. H. . - . 765

Whitman. Wm 250

Whitman Thomas . . . . 250

Wood, Wm 68

Woods, Peter 342

Calling and installing a pastor . 66
Campbellism, Rise of . . . 584

Campmeetings 508

Causes of Infidelit}'^ .... 497
Causes of Opposition to IMis- "'

sions 571

Centennial Celebration . . 765

Christian Baptist, The . . . 584

Church, Bear Grass . . ,.= . 52

Beaver Dam .... ' . 403

Beech Creek ..... 328

Bethel 346

Bloomfield 215

Blue Ash 308

Blue Spring 425

Boggs Fork 478

Boone's Creek, (Reg.) . . 127
Boone's Creek, (Sep.) . . 136

Bracken 264

Brashear's Creek .... 76

Brush Creek 247

Bryants 112

INDEX.

Buck Run, (Woodford) . . 166

Bullittsburg 292

Cartwright's Creek ... 306

Cedar Creek 23

Chenowith's Eun . . . .254

Christiansburg 430

Clear Creek . . . /. . .63

Concord 475

Cowper's Run. . . . . 131

Cox's Creek 68

Crab Orchard ..... 230

David's Fork 142

Deep Creek ...... 338

Dripping Spring .... 379

Dry Creek 453

Eddy Grove 424

Eighteen-Mile 467

Elk Creek 283

Elk Lick . 422

Falmouth 320

Flat Lick, (Pulaski) . . .415
Flat Lick, (Bourbon) . . 276

Flower Creek 368

Forks of Dix River ... 34
Forks of Elkhorn . . . .149

Four-Mile 421

Fourteen-Mile . . . . .422

Fox Run 285

Ghent . - 455

Gilbert's Creek, (Reg.) . . 25
Gilbert,s Creek, (Sep.) . .40
Good Hope . . . . ... 331

Goshen 345

Grassy Lick 263

Great Crossing 85

Green Creek 215

Hanging Fork 146

Hardin's Creyek, (Reg.) . . 176
Hardin,s Creek, (Sep.) . .209
Harrods' Creek .... 348
Hazle Creek .... 361
Head of Boones Creek . . 81
Head of Salt River ... 166
Head of Beech Fork ... 208
Hickmans Creek .... 208
Hustons Creek .... 162

Indian Creek 205

Jessamine 181

Kings 473

Lees Creek 367

Lick Creek .134

Licking . . . . . . .281

Limestone 67

Long Run 355

Lulbegrud 260

Marble Creek 136

Mayslick 196

McConnell's Run .... 309

Mill Creek (Nelson) ... 270

Mill Creek (Jefferson) . . 275
Mill Creek (Monroe) . . .377

Mt. Moriah 274

Mt. Nebo 342

Mt. Pleasant ...".. 209

Mt. Salem 375

Mt. Sterling 368

Mt. Tabor 384

Muddy River ..... 394

New Castle ...... 436

New Liberty 459

Otter Creek 321

Pitmans Creek 241

Pottengers Creek .... 68

Providence 45

Ravens Creek 346

Ridge • . 368

Rolling Fork 162

Rush Branch ...... 79

Salt River 368

Severns Valley 20

Shawnee Run 170

Sinking Creek 389

Somerset 418

South Elkhorn 41

South Fork • 33

South Benson 622

Spencer Creek 280

Springfield 277

Stone Lick 327

Stony Point 213

Strodes Fork 219

Sugar Creek 259

Sulphur Spring 390

Tates Creek [Reg.] ... 96

Tales Creek [Sep.] . . . 128

Taylors Fork 215

Town Fork 115

Union 323

Unity ........ 206

INDEX.

Upper SpottS3'lvania ... 27
Viney Fork -:.... 364
West Fork of Cox's Creek 209
White Oak Run .... 210
Churches, too many . . . 136

Civil War 741

Convention at South Elkliorn 107
" at Howards Creek 545

Cotton Grove Resolutions . 715
Cross and Baptist Banner . 652
Cumberland Presbyterians . 527
Dancing Exercise .... 518

Daniel Marshall 106

Discipline, Strict 490

Dream, John Taylor's ... 64

Early Customs 484

Education Among Baptists . 488

EfTort ^Meetings 673

Episcopal Church .... 565
Eternal Justification . . . 484
Errors Charged against

Campbell 610

Falling Exercise .... 514
Financial Crash of '39 . . . 687

Foreign Missions 568

Georgetown College .... 599
Georgetown Female Seminary 724
George Whitfield .... 104

Go-Betweens 645

Good Templars 710

Gospel Herald .... 316, 568
Kentucky becomes a State . 254
Kentucky and Foreign Bible

Society 684

Kentucky Explored .... 11
Kentucky Foreign Mission

Society 679

Kentucky Missionary and

Theologian . ". . 347, 567
Know-Nothingism .... 713
Laughing Exercise .... 520
Laying on of Hands . . 188, 486
Methodists, Early history of 562
Methodists, The First in Ky. 495
Millennial Church (Shakers) 532
Ministerial Education Society 686
Missionary Societies in 1816 . 578
Missionaries to the Indians . 543

Newlights 522

Old Landmarkism .... 715

Orphans Home . . . . , 752
Pasquinade on Father Rice . 559
Praying for Sinners . . . . Ill

Preachers in jail 43

Preaching without pay . . 491

Presbyterians demoraUzed . 50

Presbyterians, Early history of 555

Presbyterian preachers in 1799. 494

Protracted Meetings ... 672

Quarterly Meetings .... 486

Revival, The first in Kv. . . 54

Of 1"89 ....'... 174

In Mason county in 1797 . 345

The Great of 1800-3 . . 505

The Great among the

Ba|5tists 535

Of'l810 567

Of 1817 579

Of 1827 598

Of 1837 671

Resolutions of '98 . . . . 367
Rolling Exercise .... 517
Roman Catholics .... 565

Ruling Elders 485

Salary of a pastor in 1786 . . 61

"Shakes" 567

Shubal Stearns 106

Slavery 484

Sons of Temperance . . . 710
Southern Baptist Convention 691
Southern Bapt. Theo. Seminary 753
Southern S. S. Union . . . 719
Statistics for 1790 .... 210
Before and after the Great

Revival 541

For 1800 480

For 1810 565

For 1820 579

For 1830 642

For 1840 675

For 1850 694

For 1860 ....... 722

For 1870 750

For 1880 767

Sunday Schools 716

Sunday School AVork ... 763
Support of Pastors .... 491
Temperance Herald, The . , . 708
Tqmperance Reform . . . 705
Terms of General Union .' , 546

INDEX.

Triennial Convention . . . 689

Try Society 720

Two-Seeds Doctrine . . . 577

Underground Railroad . • 688

Union Meetings 487

Universal ism 483

Visions and Trances . . . 520

Washing of Saints' Feet . . 486

24 94 s| ^

\

mr