USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 17
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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. cral 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 linc, 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.
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Mr. Semple, "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, ; 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.
¡Elder Thomas Shelton was killed by the Indians while on his way from Kentucky to attend the meeting of the General Committee, in 1794.
#Clack's Annals of Salem Asso. p. 4.
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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 upa 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, 1791, "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, for this express purpose, "Resolved, That the Association disap- prove of the memorial which the last Association agreed to send
*Clack's Annals of Salem Asso. p. 4.
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Abolition of Slavery.
to the Convention, on the subject of Religious 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 imprudence 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. His text was, Is. 58: 6: "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?" "This sermon," says Theodrick Boulware, "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."t 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. +Manly's Annals.
#Boulware's Autobiography, p. 5. 13
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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."t 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 1816, 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 Bethel- 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.
įBenedict. Vol. 2. p. 248.
Sp A K
an ent
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Abolition of Slavery.
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 futility 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 movers 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 1791, 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.
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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 1800, 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.
JOHN SUTTON was the next preacher who agitated 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 county (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.
f
e
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John Sutton.
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 cmancipation 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 1812-15.
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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, at 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,
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Jacob Gregg.
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- quently overtaken in the same fault. About the year 1816 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.
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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
*For the principal facts in this sketch, the author is indebted to the venerable George Forsee, a grandson of Mr. Smith, still living in Owenton, Ky., in his 94th year.
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