USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 58
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Amen.
This letter of Franklin Association was published in time to circulate among the churches in Central Kentucky and pro- duce its effects before the fall meetings of the other associations. The great struggle was to be in Elkhorn.
The Campbellites expressed themselves as being confident of success in having a majority in the Association. They at- ributed their failure in Franklin Association, to the fact that hey were not permitted to speak during its discussions. Both he Creaths and John Smith were present, and each, in turn, ndeavored to speak on the motion to adopt the circular letter, ut were refused the privilege, * probably on account of their isorderly conduct at South Benson and other churches. At lkhorn, the Creaths and Hewitt would be members of the ody, and could not be refused the privilege of speaking.
It was one of the fond delusions of Mr. Campbell's early sciples, that they had so much and such clear light that they ly needed an opportunity of exhibiting it to convince all the telligent and candid, of the truth and righteousness of their use. In a discourse at Silas Meetinghouse, where Elkhorn ssociation was to meet within a few weeks, Jacob Creath, Sr.,
#Life of Elder John Smith, p. 349.
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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 Ihave 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 influentia Campbellite preacher in Kentucky.
The vote, which tested the comparative strength of th parties in the Association, was on a motion, made by Jeremial Vardeman, to drop Versailles church from the body. The cil cumstances which led to the making of this motion, were these In the fall of 1829, the Creaths constituted a church in Clea Creek meeting-house in Woodford county, of about forty pe sons who had split off from Clear Creek church. The aggrie ed church brought complaint against the Creath's before Ve sailles church, for their disorderly conduct. Failing to obta
t Bap. Chron. vol. i. p. 166.
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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- ngs, together with such preachers as propagate the disorganiz- ng sentiments of Alexander Campbell." Tates Creek Asso- ciation was reduced to five churches, aggregating only 159 nembers. These occupied original grounds, and strongly pro-
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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 the 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 in 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:
Ist. We believe the churches should not invite them to preach in their meeting-houses.
2d. That we should not invite them into our homes to preach, nor in any way bid them God speed, nor their heretical doctrine.
We advise you, brethren, to be particularly on your guard. When they are talking about the Spirit, we believe they only 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 tha all persons aiming to prostrate our constitutions and the union by declaring against creeds, or by sapping and mining the pil
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Associations.
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- ciation 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
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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 Gilead and Columbia, relative to Campbellism .- This Association, as well as all others with which we correspond, knowing that heretical and contradictory tenets are maintained by many who profess to believe the Scriptures to be the word of God, and the only rule of faith and practice, have deemed it necessary to adopt certain principles of union, expressing their views of the fundamental doctrines of the Scriptures, Therefore, should any member of the Association discard said principles of union, and maintain the propriety and expediency of uniting upon a
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Decisive Measures.
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 your house, neither bid him God speed, for he that biddeth him God speed is partaker of his evil deeds." 2 John, IO, 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 1812. 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
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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 satistics of 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 of 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 the 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
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the Methodist church, for 1830, showed 6 districts, 51 circuits and stations, 93 preachers, and 28, 189 members.
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.
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CHAPTER XXXIV.
DISCOURAGING CONDITION OF THE BAPTISTS IN KENTUCKY IN 1830 -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.
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Condition of the Baptists.
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 the Campbellite 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 known 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 Campbellites, 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 cut off from the denom- ination at the time the Campbellites were excluded, it would have further diminished the number of Baptists in the State by
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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-
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