USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 64
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67 | Part 68 | Part 69 | Part 70
701
Baptist Operations 1850-1860.
The addresses of the above named speakers were published with the proceedings of the meeting, and in several of the re- ligious and secular periodicals of the country, and extensively circulated. The object and claims of the Association were widely discussed among the masses of the people of Kentucky, by Dr. Waller, Dr. McClay and others. The opposition to the revision movement, among the Baptists of Kentucky, rapidly gave way, and the Association became one of the most popular that ever claimed the benevolence of their churches. The total receipts of the Association for the year ending April I, 1852, was $1,752.46; for the next year, $3, 326.50, and, for 1853, $12,297.50. The figures show the rapidity with which the As- sociation gained popular favor. But during the last named date, Dr. McClay, who had been one of the warmest and most effi- cient supporters of the Bible Revision Association and the par- ent society, the American Bibie Union, published a pamphlet, severely criticising the management of the latter Society. It
appeared that the monies, so liberally contributed to its support, had been profligately squandered, while the work intrusted to it was executed with extreme tardiness. This, with other mis- management, which was afterwards made manifest, from time to time, ultimately proved the destruction of both societies. The Bible Revision Association, after a struggle of a few years longer, was dissolved. The American Bible Union, after pro- ducing a revised English version of the New Testament, which was supposed to possess some excellences, but also to be marred by the prejudices of the revisers on the subject of slavery, be- came bankrupt, and was finally dissolved.
It must not be supposed that this popular movement proved a failure. Besides the intrinsic value of some of the American Bible Union's publications, the Kentucky Baptists, as well as those of other sections, received tenfold the value of the money they expended in the enterprise, in the diffusion of scriptural knowledge, by the discussion among them of the topics con- nected with the object of the revision movement.
REV. JOHN LIGHTFOOT WALLER, LL.D., was one of the most distinguished Baptist ministers of his generation. As far as any man can be said to be a leader among the Baptists, he was preeminently the leader of God's hosts in Kentucky. He headed almost every benevolent enterprise among them, from
702
History of Kentucky Baptists.
the time he entered the ministry, until the Lord called him to his reward. His grandfather, Rev. William Edmund Waller, a sketch of whose life has been given, was a brother of the famous John Waller of Virginia, and, according to Dr. Semple, "was a descendant of the honorable Wallers of Fngland." The father of Dr. Waller was a native of Virginia, but emigrated with his father to Kentucky at an early age. After entering the min- istry and laboring some years, in Shelby county, he moved to Woodford county, where his illustrious son was born, Nov. 23, 1809.
John L. Waller received, in his youth, a moderate educa- tion, including some knowledge of the dead languages, mainly under the instruction of private teachers. But his aptitude for learning, and his great fondness for books, together with his tireless energy and industry in pursuit of knowledge, was such that he acquired a national reputation for critical learning and ex- tensive reading, before he reached middle life. At the age of nineteen years, he commenced teaching school, in Jessamine county, and continued this occupation about six years. During this period, and before he had made a public profession of re- ligion, he distinguished himself, as a pungent and logical writer, by the publication of a series of letters addressed to the famous Alexander Campbell.
In 1835, he became editor of the Baptist Banner, a bi- weekly religious newspaper, which had been established at Shel- byville, Kentucky, the preceding year, by James Wilson, M.D. Soon after Mr. Waller became editor of the Baptist Banner, the Baptist, published at Nashville, Tennessee, and the Western Pioneer, published at Alton, Illinois, were merged into it. The new paper took the title of Baptist Banner, and Western Pioneer. It was moved to Louisville, where Mr. Waller continued its chief editor till 1841, when he resigned in favor of William C. Buck.
Mr. Waller took an active part in the organization of the General Association of Kentucky Baptists. He was clerk of the convention that formed it, and was the first corresponding sec- retary of its Executive Board. He was also general agent of the Board, from 1841 to 1843. In 1840, he was ordained to the ministry, and, three years later, succeeded his father in the pas- toral care of Glens Creek church in Woodford county, in which
703
Baptist Operations 1850-1860.
capacity he served nine years. In 1845, he established the Westeru Baptist Review, a monthly magazine, published at Louisville, which he edited with marked ability, till his death. The name of the periodical, however, was exchanged for that of the Christian Repository, in 1849.
During the last named date, he became a candidate for dele- gate from Woodford county to the Convention that formed the present constitution of Kentucky, under rather peculiar circum- stances. The distinguished orator, Thomas F. Marshall, had, for some time, been a candidate for the position. Being present at one of Mr. Marshall's meetings, and hearing him speak, Mr. Waller asked permission to reply to that part of the speech which related to the Bible teaching on the subject of slavery. Mr. Marshall refused to grant the request, unless the petitioner wonld become a candidate. Mr. Waller immediately arose, announced himself a candidate, and answered Mr. Marshall's speech. The two rival candidates now entered upon a canvass which soon became one of the most exciting that the country ever witnessed. As a political orator, Mr. Marshall had no equal in Kentucky, except Henry Clay, and his opponent had no peer in the Kentucky pulpit. Mr. Waller only became a candi- date in order to have the privilege of answering certain points in his eloquent opponent's speeches, and intended to withdraw his candidacy before the election. But, after hearing his speech- es, his friends urged him so persistently to continue the race, that he finally consented, and was elected by a majority of 219 votes. He was soon acknowledged to be without a superior, in point of statesmanship, in the Convention, even by the widely famed Ben. Hardin. His speech in opposition to the adoption of an article in the Constitution, making a gospel min- ister ineligible to a seat in the Legislature, was pronounced the ablest of the session.
In 1850, in addition to his other labors, he resumed the editorship of the Baptist Banner and Western Pioneer, a position he occupied until he was removed by death. Meanwhile, the name of the paper was exchanged, in 1851, for that of the West- ein Recorder. In 1852, Madison University conferred on him the degree of LL. D. During this year, he commenced the last great work of his life. He was the leader of the movement to organize the Bible Revision Association. When it was consti-
704
History of Kentucky Baptists.
tuted, in April, 1852, he was elected its President and filled the position the remainder of his life. To the advocacy of the cause of Bible revision, he gave the full measure of his great strength and learning. To him the Society owed much of its popularity among the Baptists of Kentucky, as well as those of the whole South. In the midst of a career of great usefulness, and in the very prime of manhood, he was suddenly and unexpectedly called to his reward above, October 10, 1854. A great and good man had fallen, and the Baptists of the nation deplored his loss. But the Baptists of Kentucky mourned for him as the children of Israel did for Moses. He was to them almost an idol. They felt that his loss was irreparable. In their affec- tions, he was without a rival, and they felt, when he was gone, that they should never look upon his like again, upon earth.
Dr. Waller was truly a great man. To use his own ex- pression, concerning another, "his brain was cast in nature's most capacious mould." He was an enthusiastic student. " Many a time," said he, "I have sat in my study, from sunrise till sunrise again, leaving it only to go to my meals." To him, study was not a task, but a supreme pleasure. He retained, with remarkable tenacity and exactness, everything he read. Even at the early age of thirty-three, when he engaged in pub- lic debates with such champions of the Presbyterian church as Nathan L. Rice, John Brown, Robert C. Grundy, and John T. Hendrick, he seemed to be thoroughly acquainted with the whole range of Ecclesiastical history, religious controversy, and Biblical criticism. As a controversialist he had few superiors. Dr. N. L. Rice, the most famous debater in the Presbyterian church of the United States, virtually acknowledged his (Wal- ler's) superiority, by refusing to have his and Dr. Waller's de- bate published, after employing a stenographer to report it, for that purpose.
As a conversationalist, Dr. Waller greatly excelled. His colloquial powers, like those of Dr. Franklin, were seldom equaled. He talked on every subject that came under review with an ease and grace that pleased the most learned, and with a simplicity that charmed the most illiterate. As a writer, he was held in high esteem. But he left nothing on record in a more permanent form than a monthly review, except his de- bate on Universalism with E. M. Pingree. After his death, a
705
Baptist Operations 1850-1860.
small volume of his writings was published, under the title of "Open Communion," being a review of the learned Robert Hall's work, on that subject. He proposed to write a history of the Kentucky Baptists, and it was, at first, supposed that the book had been written. But subsequent investigation renders it probable that he had not commenced that work.
The TEMPERANCE REFORM became a subject of much inter- est, during the period under consideration. The evils of intem- perance in the use of strong drink, had been recognized and de- plored, by the pious and thoughtful; and earnest efforts had been made to abate them, by means of temperance pledges, tem- perance societies and other means of moral suasion, for more than a quarter of a century. Now, however, the question be- gan to assume a new phase, both in church and state. Prohibi- tion began to be advocated, and enforced total abstinence came to be regarded as the only remedy for the crying sin in the churches, and the moral plague spot in the State. The opposi- tion to the movement was too strong to be overcome imme- diately. The subject was very intemperately discussed, on both sides, and much ill feeling was engendered.
The chief opposition to enforced abstinence, arises from the inate love of strong drink, or, rather, of the immediate ex- hilerating effects it produces on the animal nature of man. But the opposition was much strengthened by the political teaching, the social habits, and the religious prejudices of the people. The use of ardent spirits, which the drinker averred concerned himself alone, was supposed to be one of his inalienable rights. The advocate of prohibition was often met with the angry retort: " You are trying to take away the liberties our fathers fought for."
The use of intoxicating liquors was interwoven with the social habits of the people, from the carliest settlement of the country, and was regarded a necessity to health and comfort. Within the memory of men now living, a supply of ardent spirits was regarded of equal importance to a family, with that of sugar and coffee, or even more needful. If a man paid a visit to his friend, and the bottle was not set out, the visitor felt himself slighted. To treat and be treated, at the public bar, when friends met at their county seat, or other place of public resort, was regarded essential to gentility. An incident is related of a man who,
706
History of Kentucky Baptists.
meeting with several men at a village tavern, invited each of them, in turn, to drink with him. They all declined. He then extended the same invitation to a slave who was present. The negro accepted the invitation, and the man complimented him, in the presence of those who had declined his invitation, by say- ing to him : "You are the only gentleman in the crowd."
The most pious christian had no hesitancy about the propriety of drinking in moderation. When the minister visited any member of his flock, he expected to have a bottle of whisky or brandy set before him, as an act of hospitality and respect, and he unhesitatingly extended the same hospitality to his visitors. Not a few of the pioneer preachers were distillers, and sold to their neighbors the product of their stills with as little thought of doing wrong as when they sold grain, or live stock from their farms. At log-rollings, house-raisings, and other social gather- ings, ardent spirits was regarded indispensible. For a man to become "gentlemanly groggy" was every way genteel, and to become drunk enough to stagger was only a slight indiscretion. With such general habits of society, it can hardly be a matter of surprise that church members were often "overtaken in the fault of drinking too much." Indeed, the wonder is, that more were not " overtaken."
The churches were very strict in the exercise of discipline for drunkenness, according to their definition of that term, which was rather liberal. It was rare for a church meeting to pass without one or more cases of discipline for intoxication; and it was not uncommon for a half dozen, or even a dozen, cases to be on the docket at the same time, as many of the old church records will show. It was long before any considerable number of ministers gathered courage to attack a vice, so popular with all classes of men as was whisky drinking. And when, at last, a few of the more courageous did attempt to expose it, it was at a heavy expense to their popularity. "I saw brother F. weep. ing freely under the sermon to-day," said a humorous church member, "but when the preacher spoke of the evils of whisky drinking, he took his tears all back into his eyes again." The distinguished Dr. William Vaughan apologized to certain church members who became offended at his preaching against dram- drinking, by saying publicly : " Brethren, I did not know there was a drunkard in this church." But despite the opposition of
1
707
Baptist Operations 1850-1860.
the masses, a few earnest preachers continued to discuss the sub- ject, till the more intelligent churches began to be aroused to a sense of the great evil of intemperance.
The subject of temperance had been under discussion no great while before temperance societies began to be formed. Al- lusion is made to such a society's having been formed somewhere in New England or New York, at a place called Hector, about 1818. But the first reliable account we are in possession of, on that subject, relates to the American Temperance Society, or - ganized in New York, in 1828. The records of its third annual meeting reported 1,015 societies in the United States, with an aggregate membership of not less than 100,000. The first so- ciety of the kind, in Kentucky, was formed at Lexington, Jan. 29, 1830. It was called the Fayette County Temperance So- ciety. Rev. Alva Wood D. D., an eminent Baptist minister, and President of Transylvania University, was chosen President of the Society. The object of the organization was expressed in the third article of its constitution, which reads as follows :
"ART. 3. The members of this Society, believing that the use of intoxicating liquors is, for persons in health, not only un- necessary, but hurtful; and that the practice is the cause of. forming intemperate appetites and habits; and that, while it continues, the evils of intemperance can never be prevented ; do therefore agree that we will abstain from the use of distilled spirits, except as a medicine in case of bodily infirmity ; that we will not allow the use of them in our families, nor provide them for the entertainment of our friends, or for persons in our employment ; and that, in all suitable ways, we will discounte- nance the use of them in the community."
The Georgetown Anti-Intemperance Society was organized soon afterwards. Joel S. Bacon, President of Georgetown Col- lege, was prominent in this movement. Other societies were formed in various localities, and the subject of temperance be- came one of general and heated discussion. The churches were called on, through the periodical press, to prohibit the making and selling of intoxicating liquors, by their members. But it does not appear that any of them took such action, at so early a period.
During the same year, the Danville Baptist Association, in Vermont, passed the following resolution :
708
History of Kentucky Baptists.
" Resolved, That we cordially approve the efforts in opera- tion for the suppression of intemperance, and hereby recommend to all the members of the churches composing this Association, to combine their efforts and their influence to effect the entire disuse of ardent spirits."
This appears to have been the first official action, among the Baptists, on the subject of temperance. But the example was soon followed by a still larger body. In 1831, the Baptist State Convention of New Hampshire, Resolved " That it is in- consistent with the christian profession, to be concerned in any shape in the manufacture, sale, or use of ardent spirits, except it be in the strictest sense for medical purposes."
The Temperance Herald, of the Mississippi Valley, a semi- monthly sheet, and doubtless the first temperance paper pub- lished in Kentucky, was issued at Lexington, by Thomas T. Skillman, in March, 1832. It was a small sheet, published at fifty cents a year, but it added its mite to the great work of Tem- perance Reform. The temperance societies, at this period, were not very strict in their organization or requirements. Some of them, it is believed, did not require even total abstinence as a condition of membership. They were in no sense secret societies. Their meetings were open to the public, and they had no private signs, pass-words, or grips, by which the members recognized each other. Most of them were ephemeral, and multitudes of them organized and dissolved, in a single decade. Yet they subserved important ends. Many drunkards were temporarily, and a few permanently reformed; and the rising generation was educated to see and abhor the evils of drunkenness.
.
In 1841, the cause of temperance received a new and pow- erful impulse. Two reformed drunkards from Baltimore, of the names of Vickars and Brown, entered Kentucky at Maysville, on the 3rd of December of that year, in the interest of the Washingtonian Temperance movement. They held meetings in various localities in the State. A flame of enthusiasm was kindled, and ran like fire in a dry prairie. Immense crowds of people flocked to the temperance meetings, and the fire was kindled in almost every nook and corner of the Commonwealth. Within four months, from the time Vickars and Brown entered the State, more than 30,000 persons signed the pledge of total
1
709
Baptist Operations 1850-1860.
abstinence. It was not the object of the lecturers to form so- cieties, but simply to take the pledges of the people. Some of those who had taken the pledge, however, formed societies for mutual encouragement to keep the vow, and to forward the good work of temperance reform.
This remarkable temperance movement occurred just at the period when the anti-missionary faction was being severed from the main body of the Baptist denomination in Kentucky. This faction took strong grounds against all temperance socie- ties, and even the taking of temperance pledges ; and discipline was promptly exercised over offenders. Many good men were excluded from the anti-missionary churches, for joining temper- ance societies or signing temperance pledges. A certain church in Barren county, excluded a brother James Gillock from its membership for intoxication. His son, R. R. H. Gillock, [now, and for many years past, a valuable minister of the gospel,] seeing the evil of drinking, took the Washingtonian pledge. For this he was promptly excluded from the same church that had excluded his father. It is related that a wag in the neigh- borhood approached a member of the church and said to him in a very grave manner : "I have been thinking of joining your church, and if I do so, I desire to be a faithful member. I learn that you have excluded a father for drinking too much, and his son for drinking too little. I wish to know just how much whisky a man must drink in order to be an acceptable member of your church." It is needless to say the brother was puzzled to give an answer.
Their opposition to temperance societies and temperance pledges, procured for the anti-missionary Baptists the title of "Whisky Baptists," and many ridiculous stories were told, and much cheap wit exhibited at the expense of their preachers, by the irreverent and skeptical. It is hardly necessary to say that the imputations were unjust. The Anti-missionary Bap- tists of Kentucky have stood much in the way of practical benevolence, by opposing all benevolent societies. But in this, they have acted from their conscientious convictions, and should, therefore, receive no harsh judgment of fallible men. In point of honesty, temperance and personal piety, it is believed they will compare favorably with any denomination in the State. And, while most of their ministers deem it their privilege to use
710
History of Kentucky Baptists.
strong drink, in moderation, there is probably as small a percent- age of drunkards among them as among those of any of their rival sects.
THE SONS OF TEMPERANCE succeeded the Washingtonians as temperance reformers. They formed lodges somewhat after the manner of Freemasons, and established, signs, grips, pass- words and badges, or, at least, such of these as they deemed necessary for purposes of recognition. Their organization was much more complete, and their operations more systematic than those of any temperance society that had preceded them. They collected regular "dues" from their members, and employed traveling lecturers. Their fraternity was essentially a secret society. This made them wholly unendurable to the Anti-mis- sionary Baptists ; and not a few churches, connected with mis- sionary associations, made the joining of a secret society a bar to fellowship. This created considerable confusion in the denom- ination for several years, and many zealous advocates of temper- ance lost their seats in their churches because they would not relinquish those in their lodges. The great majority of the churches, however, favored the Sons of Temperance, and extended no sympathy to the spirit of proscription manifested by the small minority. A more liberal spirit soon prevailed among the latter, and harmony was restored to the denomi- nation.
THE INDEPENDENT ORDER OF GOOD TEMPLARS began their operations in Kentucky about the year 1856. This order of temperance reformers soon supplanted the Sons of Temperance in a large measure. The principal points of difference between the two orders were that the Sons of Temperance required its members to take a pledge of total abstinence only while they remained connected with the order, and admitted only males to membership; while the Good Templars required a pledge of abstinence for life, and admitted both sexes. The latter has continued the prevailing order of temperance reformers to the present time, and has exerted a great influence on ali classes of society. At first, they proposed to use only "moral suasion." But as the friends of total abstinence increased in numbers and influence, they began to advocate legal prohibition. Legal measures, for suppressing the use of intoxicating drinks, began
711
ยท Baptist Operations 1850-1860.
to be advocated in the northern and eastern States several years earlier than in the southern and south-western States. A "local option " law prevailed in New York as early as 1846.
The Maine Liquor Law was passed by the legislature of that State in June, 1851, and has continued in force till the present time. Similar laws were passed, in 1852, in Minnesota, Rhode Island, Massachusetts and Vermont; in 1853, in Michigan and Ohio ; in 1854, in New York and Connecticut, but were all made void, that of New York by the governor's veto, and the others by adverse decisions of the courts.
The first legal measure taken in Kentucky in the interest of temperance was the enactment of a law to regulate the sale of intoxicating liquors, passed by the legislature, December 13, 1851. This law granted tavern license without the privilege of selling spirituous liquors, for the retailing of which, an additional license, at a cost of $25, was required. This was a very small concession to the temperance reformers, and rather disgusted, than satisfied them. Meanwhile, the ministers of the gospel were discussing temperance in their pulpits, and the churches were taking such action as they deemed best calculated to pro- mote the good cause. The General Association of Baptists in Kentucky deemed themselves appropriately representing the sentiment of the churches, when, in October, 1853, they passed the following preamble and resolutions, every member of the body voting in the affirmative, except Elder T. L. Garrett, who obtained leave to withhold his vote :
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.