USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 23
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William Matthews.
by two young men. They dragged me into the pond to a con- venient depth for baptizing. Here they stopped, and one of them asked me if I believed. I remained silent, and they plunged me under the water. They raised me up, and again asked me if I believed. I was still silent, and they dipped me the 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 suit was unfit to wear to meeting, so I went back home."
He relates another disaster which happened to him, after he was regularly set apart to the ministry. "I was out one day," said he, "hunting. I soon came within shooting distance of 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 a fine fat deer, but a poor old horse. This was the only horse in the neighborhood, and was kept principally for the people of the 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 another 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, 1810. But he had now finished his course. In 1813, 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 long 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 approved of what he had said. On being answered in the affirmative, he said : 'I am now ready
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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. Why! don't you see them?' He then passed quietly away to join the multitude of . the redeemed that had gone before."t
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 1814. 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.
#The principle facts of this sketch were taken down from the lips of Elder John Duncan.
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The Grahams.
(now Lonoke) church in Hart county, in August, 1819. He preached a few years in Kentucky, and then moved to Illinois.
JOHNSON GRAHAM was the fourth pastor of Brush Creek church. He was a good medium preacher, with a very limited education, but a man of such warm and fervent piety, such firmness and constancy of faith, and such burning zeal for the honor of Christ and the salvation of sinners, that he ranked among the most valuable preachers in his Association.
WILLIAM GRAHAM, the father of Johnson Graham, was a native 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 sons. Wm. Graham was an early settler on Brush creek in Green county, Kentucky. Whether, as some have suggested, he came with his brother-in-law, to Kentucky and settled first on Nolynn (now spelt Nolin) river, or whether he followed him at a 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 1812, 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
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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 was 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 of 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 of 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 communications 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 1, 1792. This checked, but did not stop the agita- tion of the slavery question in the churches. As shown in chap- ter XIII, 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-
*Preachers.
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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 1, 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 Creek 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
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Chenowiths Run.
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, Punis 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 1841, 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 many 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 1818, 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-
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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, 1821, Mr. Carpenter succeeded him in the pastorate of South Long Run church, and, two years afterwards was called to Chenowiths Run. He had a fair 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-
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Zacheus Carpenter.
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. He was an active, energetic man, and a good preacher. He was quite successful, both as a pastor
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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, 1810. 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 10th 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, 1851, 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
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Sugar Creek Church.
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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 1801. 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 III. 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.
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CHAPTER XVII.
THE WORK OF 1793-TATES 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 felt before, 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.
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