USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 56
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" 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 corruptors, in Ken-
#Bap. Chron., Vol. i. p. 34, et sev.
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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 worship of God; and, on such occasions,
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Campbellite Disturbance.
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, was, 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 ·anks, have been kept from among us, and that we have been permitted to enjoy uninterrupted harmony."
Bracken Association appears to have taken no action on the ubject of "the Reformation," in 1829. Concord, North Bend nd some others of the small associations in the northern part f the State, appear to have been silent on the subject. Sul- hur Fork copied into her minutes the action of Beaver Associ- tion, and warned the churches against the errors for which Iahoning was excinded.
The confusion was introduced into Long Run this year in a ttle different way. Two new churches, Pond Creek and Goose reek, petitioned for membership in the body without present-
g en ar the the on- that of ate; sem- com- tion, n: eving Word y the ) meet day in asions,
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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 Baptist's 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, who 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 incredible shor time. They did not dream of a separation from the Baptists They expected to bring the Baptists out of the darkness an smoke of Babylon, and were 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 n bounds. They fancied that they could already see the dawnin of the Millennium. To confirm them in this happy anticipa tion, Mr. Campbell started a new periodical (or changed the nam of the old one), to which he gave the name of the MILLENNIA HARBINGER. As John the Baptist came to proclaim the speed
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coming of the Messiah, this Harbinger was established 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 in the contest, and both prepared for the struggle. The leaders of the contest on the part of the Campbellites, werc John Smith, Jacob Creath, Sr., and Jacob Creath, Jr., on the part of the Baptists, Silas M. Nocl, George Waller and Wm. Vaughan; Jeremiah Vardeman and Walter Warder seemed un- lecided.
Never was there a time when religious controversy caused greater or more unremitting excitement on this continent, than vas 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- aded every department of society. The mad spirit of the hour ntered the council chamber, pervaded the worshiping assem- ly and invaded the sacred precincts of the hearthstone and fam- y altar. Every form of public worship became a subject of rangling and debate. Songs of praise, prayers for divine 40
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History 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 were 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 worship, 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 a with a show and flourish of trumpets, proclaiming everywher their successes and triumphs. Their boastful confidence is fitl illustrated by the assertion of John Smith, that, within a few months, he had "baptized seven hundred sinners, and capsize fifteen hundred Baptists,"f and the intensity of their enthus asm may be gathered from the circumstance of the same Joh Smith and "two pious Christian women who loved the wor that he preached publicly shaking the dust from their feet a a testimony against Stony Point Baptist church, on account their refusing Mr. Smith permission to preach in their house.
It is probable that the proceedings of Franklin, Sulphur For Long Run, Baptist and Boones Creek Associations, tame a conservative as they were, checked in some degree, the progre of Campbellism which threatened to carry everything before in the Bluegrass region of Kentucky. But they do not app to have moderated the zeal, enthusiasm and persistence of advocates.
*Bap. Chron. V. I p. 140. 1Life of Elder John Smith, p. 250. #Ib. p.
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William Vaughan.
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 1827-9, the aggregate membership of the churches had increased, from 1, 103 to 2, 303. Walter Warder was the chief laborer during the revival, but Vardeman, Creath, Jr. and John Smith had visited, and preached among, 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 sophistrics of Campbellism. His first sermon was at Lees Creek, where Blackstone Abernathy had succeeded him as pastor, on his emoval 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 he dangerous heresy of Mr. Campbell, in two masterly sermons. Whatever of the delusion of Campbellism had found a place in Valter Warder's creed, was swept away by these two sermons,
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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 time to visiting the churches in Bracken and the ad- joining associations, and combatting the prevailing heresy. In * January, 1830, 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, thi: whole conntry will go into it." No inducement, however could move this good and great man from what he deemed hi duty to his Master. He and Warder continued to labor dili gently, during the spring and summer, to bring the churche to order, and reclaim the dissenters.
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Bracken Association met in Washington, on the first Satui day in September, 1830. There was an intense interest felt b both the parties of which it was composed. The election of Moderator would determine who held the balance of powe: The vote was taken, and Mr. Vaughan was declared elected This showed a Baptist majority. The Church at Mayslic having divided, and each party presenting letters to the Ass ciation, claiming to be the original Church, it was,
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*Taken down from Mr. Vaughan's lips, in 1868. See also Bap. Chro v. ii. p. 37.
das co ement
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Divisions.
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 of ten 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; ifin a minority, constitute it a church "on the Bible alone."
At South Elkhorn, the oldest church north of Kentucky iver, a division had been produced twenty years before, by the upture 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 y Elkhorn Association as South Elkhorn church, recorded the ollowing proceedings of its July meeting, in 1828 :
"WHEREAS, this church, in its original constitution, agreed receive and adopt the Philadelphia Confession of Faith, the hurch having taken the subject into consideration, after delib- ation thereupon, has resolved to dispense with the Philadel- hia Confession, and, from this time forth, takes the Word of od as contained in the Old and New Testaments, in their own atements and connections, as the constitution, and to be guided
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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 1831, and has since remained a Campbellite church.
The next opportunity afforded the Creaths and Hewett to ineddle 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 his father-in-law. His plan did not succeed. When Franklin Asso- ciation, of which South Benson church was a member, took action against Campbellism, in 1829, it became apparent tha 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. A . the November meeting, in 1829, owing to the inclemency o the day, but few of the members were present. Creath, Sr. and Hewett were on hand. A motion was made " That n creed is necessary for the church but the scriptures as they stand. The motion was carried by a small majority. At the Decembe
*Christian Repository, April, 1858, p. 283.
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High Handed Proceedings.
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 would 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- on and James Seymore. The introductory sermon was preached y George C. Sedwick. William W. Ford was elected moder- tor and Henry Wingate clerk.
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