USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 10
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A list of these churches is not now accessible; but those known to have been in existence, at that time, within the terri- tory, occupied by the new fraternity, were Concord, Mud Camp (now Blue Spring), Mt. Tabor, and Sinking Creek, in Barren
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county ; Brush Creek (and probably Pitmans Creek), in Green county ; Sinks of Beaver Creek (now Dripping Spring, in Metcalf county); Mill Creek, in what is now Monroe county, and Severns Valley, in Hardin county. The last named had broken off from Salem Association, some years before, on account of that body's tolerating slavery; hence its connection with Green River Association. It returned to Salem Associa- tion in 1803. The nine churches of which Green River Asso- ciation was constituted, aggregated about 350 members. The preachers in the organization, as far as known, were Alex- ander Davidson, Carter Tarrant, Robert Stockton, Robert Smith, John Mulky, and probably, Alexander McDougal and Baldwin Clifton.
The Association was constituted just at the commencement of " the Great Revival." The growth of the young fraternity was exceedingly rapid. Its third annual meeting was held at Mill Creek, in what is now Monroe county, July 31, 1802. Robert Stockton was chosen Moderator, and John Chandler, Clerk. Messengers were present from 30 churches, which ag- gregated 1,763 members. The numerical strength of the body multiplied more than five-fold, within two years. The famous Benjamin Lynn, the Daniel Boone of the Kentucky Baptists, was present at this meeting, and was invited to a seat in the body. Elder Jonathan Mulky was present from Holston Asso- ciation, in East Tennessee, Lewis Moore, from Mero District, Owen Owens, from Salem, and letters, from Elkhorn, Bracken and News (N. C.). It was " agreed to open correspondence with all the Baptist associations in Kentucky." These were Elk- horn, Salem, Tates Creek, Bracken, North District, South Dis- trict and Mero District, the latter being partly in Kentucky, and partly in Tennessec. This shows that there was a time when all the Baptists in Kentucky were united. The circular letter of this year is an able defense of restricted communion. The following queries were disposed of as indicated : Query from Beaver Creek .- Is it agreeable to scripture, for a man, having had a wife, who left him and married another man ; and he, in her life-time, married another woman, to be received into church membership, under that circumstance? Answer-No. Query from Severns Valley-What is duty to do with a church or member, that holds redemption from hell? Answer-We
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think, a church, holding that doctrine, ought to be excluded from the Association ; and a member, who holds it, ought to be excluded from the church of which he is a member.
In 1804, the Association having attained a membership of 38 churches, aggregating 1, 876 members, and its territory having become very large, it was deemed expedient to divide it into three parts. Accordingly, II churches, containing 457 mem- bers, and located in Green, and the surrounding counties, were dismissed to form Russells Creek Association, while something like the same numbers were apportioned to Stocktons Valley Association, which is located in Cumberland, and the surround- ing counties. This reduced the parent body to small dimensions, and numbers. From this time, its growth was quite slow, for a number of years. About 1807, the subject of slavery agitated the churches, and several preachers, among whom were Corne- lius Dewese and John Murphy, became so zealous for the aboli- tion of slavery, that they withdrew from the churches. About 1809, a revival spread among the churches, and prevailed two or three years, during which large numbers were baptized. Meanwhile an Association called Union, located west of the Green River fraternity, dissolved, and most of its churches united with the latter organization. By these means the body was greatly enlarged. When it met at Dripping Spring, in July, 1812, it numbered 33 churches, with 2,499 members. Its territory had again become so large that it was deemed expedient to have another division. Accordingly, the churches, 16 in number, west of a line running north and south, near the center of what is now Allen county, were dismissed to form a new association, which took the name of Gasper River. This left the mother association 17 churches, which was soon afterwards increased to 18, aggregating, in 1815, only 1, 199 members. But, in 1820, another revival prevailed within its bounds, and 552 baptisms were reported, that fall. This brought it up to 24 churches, with 1, 648 members.
At this time, the association appears to have been full of zeal for the cause of Christ. The churches were warned against an excluded preacher, of the name of Love. The circular letter warmly recommends Bible societies, missionary societies, home and foreign missions, the support of ministers, and the means of qualifying them for their work. The circular letter of 1822,
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contains the sentence .- " While praying the Lord of the harvest for more laborers, our alms for their support, should ascend before God, for a memorial." Up to this period, Green River Associa- tion had been decidedly a missionary body, at least in theory, and had prospered accordingly. But the Antimissionary spirit began to be manifest, in some of its churches, as early as 1824, when, "on motion to introduce a system of itinerant preaching, through- out the churches of Green River Association, a large majority voted in the negative."
In 1823, several of the churches virtually remonstrated against the habit of allowing peddlers to sell intoxicating drinks, at the meetings of the Association; whereupon the body ad- vised that, "if ardent spirits be introduced at the Association, it be used with great moderation and discretion." The vending of spirituous liquors at large religious meetings, was a common evil of that period. But the popular sentiment was so strongly in favor of it, especially when the Antimissionary spirit prevailed, that nothing could be done to remedy it till many years later. This year the body endorsed, in its circular letter, the position previously assumed by Salem Association. That "each church united to an association, stands in the same relation to the asso- ciation that an individual does to the church, of which he is a member."
The Association was inharmonious on the subject of mis- sions, from 1824, until its final division on that subject, sixteen years later. The Missionary party was either in the minority, or was willing to be silent on the subject for the sake of peace ; while the Antimissionary party embraced every opportunity to exhibit their opposition to missions. In 1825, the Association expressed its opposition to the Baptist Tract Society, whose Board was located at Washington City. There was little change in the statistics of the body, for several years. Mean- while Campbellism was being diffused among the churches, and several of their preachers were carried away with that heresy. A great spiritual dearth prevailed, several years ; and the churches composing the Association were unhappy and contentious.
In the fall of 1828, a very remarkable religious awakening commenced, and continued to increase in power, for more than a year, and great numbers were added to the churches. When the Association met at Mt. Tabor, in 1829, the churches reported
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1,35I baptisms. The next year, Green River Association num- bered 38 churches, with 2,95 1 members. This is the largest num- ber, both of churches and members, ever reported by that body. The contentions were silenced by the wonderful revival, during its continuance ; but the three parties (Missionaries, Anti-mis- sionaries, and Campbellites), still remained in the churches. It was now concluded to have another division of the Association. This time, the dividing line was drawn east and west, near the center of Barren county. The churches south of this line, 15 in number, composed Barren River Association. The old Associ- ation was reduced, in 1831, to 18 churches, with 1, 173 mem- bers; but its internal contentions were not diminished. The churches at Glasgow, Smith's Grove, Green River, and Mt. Pisgah, each sent two letters to the Association, this year. These letters were all laid on the table, for future consideration. These divisions were produced by Campbellism. The Association, un- fortunately, hesitated to take any measures for separating the Campbellites from the aggrieved churches. The Anti-mission- aries took advantage of this delay, to associate, in the popular mind, the Missionaries with the Campbellites, and thereby pre- judiced the neighboring associations against them. The confu- sion became so great that the Association divided, in 1832. The divisions were known as the Lock and Petty parties, each, of course, claiming to be Green River Association. The party led by Mr. Petty, met at Sinking Creek, in Barren county, in 1833. Seven churches, aggregating 402 members, were repre- sented. Ralph Petty was chosen Moderator, and Peyton Cook,
Clerk. The following transaction sufficiently illustrates the status of this faction, with reference to missions: "Whereas it is inserted in the minutes of the Kentucky Baptist Convention, that the Green River Association has, by her delegates, paid to said institution the sum of $26, and is represented by said dele- gates, in said convention, We, the Green River Association, deny that we ever authorized the payment of any money, what- ever ; nor have we, at any time, sent a delegation to said con- vention."
Efforts had been made to unite the two parties. But the Petty faction, although comprising less than one-third of the original association, had been arrogant and presumptuous, and had demanded that the Lock party should disband, and that the
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churches of which it was composed, should make application for admission into "Green River Association " (the Petty party), in their individual capacity. This unreasonable proposition was re- jected by the Lock party, which comprised more than two-thirds of the original Association.
The Lock party met at Salem church, in the same county, and on the same day (2d Sat. in Aug. 1833), that the other party met at Sinking Creek. Sixteen churches, aggregating 860 members, were represented. Jacob Lock was chosen Moderator, and Richard Garnett, Clerk. The principal business of the body consisted in making endeavors for a re-union of the divided As- sociation and churches. Meanwhile the neighboring associations had become suspicious of their orthodoxy, and all of them, ex- cept Gasper River, had dropped correspondence with the Lock party, and showed a disposition to acknowledge the minority, as Green River Association. Of this uncomfortable circumstance, the Lock party say, in their minutes: "We cannot help ascrib- ing our cold reception at Stocktons Valley Association and other places, to the great officiousness of Andrew Nuckols, who seems determined, wherever he has any influence, to infuse in the pub- lic mind an indiscriminate and unqualified opposition to us, and to every benevolent operation of the day."
Brethren of Russel's Creek and other neighboring associa- tions interested themselves in bringing about a reconciliation between the contending factions of Green River Association. A meeting, composed of five brethren from each of the parties of Green River Association, and several brethren from other asso- ciations, met at the house of William Savage, in Barren county, May 17, 1833. H. G. Waggoner, was chosen Moderator, and W. M. Brown, Clerk. The following terms of reconciliation were agreed upon, and sent to the churches of Green River Associa- tion, for their consideration :
" I. We agree to unite with all churches, or members, who stand firm in the principles of the United Baptists' usages and customs, of the Green River Association.
"2. We agree that all minorities of churches, as well as majorities, who did oppose Campbellism, were right in doing so.
"3. We agree that the called association, in 1831, was without authority, and, therefore, wrong; inasmuch as the churches did not concur in it, and its acts should not be regarded.
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"4. We agree that the August Association, in 1831, was wrong in receiving Mt. Zion church.
" 5. We do further agree that the Association has been im- posed on, and was wrong in receiving other members who were accused of Campbellism, without first making diligent inquiry into the facts, by a proper committee.
"6. We agree that the Association did wrong in appointing a member to office, who was suspected of heresy."
The two parties of Green River Association held a joint meeting, the following September, "and agreed to submit their difficulties to a committee, composed of the following brethren, to wit: Johnson Graham, W. M. Brown, Isaac Denton and G. W. Towles, who reported as follows: 'The next Association to meet at Blue Spring, Barren county, Ky., at the usual time of the Green River Association. Brother Ralph Petty, Moderator, and brother Richard Garnett, Clerk, and then proceed in the usual manner; and the two contending parties agree to use their exertions to get their respective churches to unite and agree to the foregoing resolutions.'"
The churches accepted these terms, and the Association was again united. But the union was not a happy one. The Camp- bellites had been excluded; but the other two elements grew more and more discordant. At almost every meeting, the sub- ject of missions was presented, in some form. But the Anti- missionary party maintained the ascendency, and nothing could be accomplished, in that direction. In 1837, "in the case of the memorials from Bowling Green and Mt. Tabor churches, a motion was made to advise the churches of this Association, to take into consideration the subject of adopting some plan to pro- cure a more general preaching of the gospel, in the bounds of this Association, and for the supply of the destitute parts of it." The motion was lost. The circular letter shows that there was much dissension in the body. The subjects in dispute were the extent of the atonement, missionary enterprises, and temperance reform. A division of the Association seemed inevitable. But, in the fall of this year, a revival pervaded most of the churches, and continued to prevail, about a year. This quieted the dis- turbance in the Association, in 1838, and great joy was expressed, on account of the divine visitation.
In 1839, the Association numbered 22 churches, with 1,716
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members. But the revival had now subsided, and the conten- tion broke out afresh. "A charge was preferred against Glas- gow, Mt. Olive, and Bowling Green churches, for having joined, or represented themselves, as churches, in the general Associa- tion." This grave charge was referred to the churches of the body, with a request that they send up their decision to the next Association. Correspondence with Gasper River Associa- tion was dropped, because she "held missionary churches in her body." "A proposition for the Association to come to a friendly division, was made." But the matter was deferred till the next annual meeting.
When the Association met, in 1840, Mt. Olive, Mt. Tabor, Bowling Green, Glasgow, Three Springs, and Salem churches were excluded from the body, for having entered into the con- stitution of a new association, called Liberty. Correspondence was withdrawn from Russells Creek, Salem, and Goshen Asso- ciations, on account of their holding connection with the Gen- cral Association. From that time to the present, this Associa- tion has been numbered among the Antimissionary organiza- tions, in the State. They still retain the name of United Baptists, and claim to adhere to the principles of general union, adopted by the Baptists of Kentucky, in 1801. They deny prohibiting their members "from contributing to the support of the gospel, but aver that the Bible knows no society but the church, in a religious point of view." They condemn all be- nevolent societies, and advise their churches to have nothing to do with them.
This Association has not prospered since the severance of the Missionary party from its fellowship, in 1840. It now numbers less than half as many members as it reported in 1839. In 1871, it agreed on terms of correspondence with Liberty Association. By this means, some of its churches have enjoyed the ministrations of several of the Missionary preachers, and, although this measure caused the secession of some three or four of its churches, of which a small association was formed, under the style of the " Original Green River Association," it has made some progress, since that period. In 1880, it numbered 16 churches, aggregating 88 1 members. The number of baptisms, reported by its churches, during 57 of the first 80 years of its existence, aggregates 4,935. Of these, 3,692 were reported during 27 years, before the split on
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the subject of missions, and 1, 243, during 30 years, since that period.
Of the pioneer preachers of this old fraternity, a number of sketches have been given. To these, a few names of preachers, and other prominent persons are added here.
WILLIAM RATLIFF was one of the early preachers in Green River Association. He was ordained to the ministry, at Blue Spring church, in Barren county, in 1806. He was immediately called to the pastoral care of this church, and served it some ten or a dozen years, when he was called to his reward. He had the reputation of being a good, faithful man. It is regretted that so little is now known of him. Some of his posterity still live around old Blue Spring church.
DANIEL SHIRLEY was another good old preacher, in his day. He was probably raised up to the ministry, at an advanced age, in Blue Spring church, where he succeeded William Ratliff, as pastor, about 1815. He served this church, and perhaps others, till he was called to his reward, about 1823. He has a large relationship in Barren county.
ELIJAH DAVIDSON, probably a son of the old pioneer preacher, Alexander Davidson, united with Mt. Tabor church, in Barren county, in 1801. He was probably baptized by Carter Tarrant, who was then pastor of that church. He warmly espoused the cause of the Emancipationists, and, with Elder John Mur- phy, in 1808, declared non-fellowship for the church, because it tolerated slavery. Two years later, he returned to the church, and was restored to fellowship. He was elected deacon, in 1812, licensed to preach in 1820, and ordained, in 1824. It is probable that he lived to preach only a few years. An exten- sive family connection, of his name, still resides in Barren, and the surrounding counties. Of this family, John Davidson was a Baptist preacher, at Holly Springs and New Hope churches, from 1823 to 1827.
JOHN CONLEE was a preacher in Green River Association, a few years. He is supposed to have been a native of New Jer- sey, but was raised up in South Carolina. He migrated to Tennessee while he was a young man, and there became a mem- ber of a Baptist church. From thence he moved to Barren county, Kentucky, and united with old Mt. Tabor church. Here he was ordained to the ministry, by Zechariah Emerson
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and Robert Stockton, in April, 1811. He was, for a short time, pastor of a church on Alexanders creek, in Warren county. After a few years he moved to Missouri. His gifts were small, and he acquired the habit of exaggerating in his conversation, that impaired his usefulness.
SAMUEL GREATHOUSE was, for a number of years, one of the most active and useful preachers in Green River Association. He was of German extraction, and a native of Maryland. He emigrated to northern Kentucky, while a young man, and, after marrying his cousin, Susan Greathouse, became one of the early settlers of Warren county. Here he became alarmed about the safety of his soul, by the following circumstance: At a house-raising, he was carrying up one of the corners of the building, when a fork, with which the men on the ground pushed up the logs, split open and allowed the log to roll back, by which two men were instantly killed. " What would have become of my soul, if I had been one of those men ?" solilo- quized Mr. Greathouse. This was not long after the beginning of the present century. Mr. Greathouse was soon afterwards baptized, probably by John Hightower, and entered into the constitution of Bays Fork church, located about eight miles cast of Bowling Green. He was soon afterwards set apart to the ministry, and called to the care of the new organization. The church was prosperous under his ministry, and he became very popular, as a preacher. About 1820, he was invited to preach, one Sunday in the month, to Bethel church, in Allen county, while Zechariah Emerson occupied its pulpit another Sabbath. Mr. Greathouse was of a jealous and stubborn tem- per, and soon began to manifest a dislike for his co-laborer, and to circulate reports about him that could not be substantiated. This led to an investigation, and Mr. Greathouse was convicted of slandering his brother. A majority of Bays Fork church ad- hered to him, which led to a division of that organization. The minority was constituted, under the name of Rocky Spring church, and was sustained by the Association. This church was very prosperous for many years, under the pastoral care of Younger Witherspoon, a son-in-law of Mr. Greathouse. Bays Fork church was dropped from the Association. Mr. Great- house continued to preach occasionally, for several years, and to make strenuous efforts to obtain his former standing in the As-
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sociation, without acknowledging his fault. But his efforts all failed. His church withered, and finally dissolved. He became discouraged, and resorted to the free use of intoxicating liquors. For a number of years before his death, he did not attempt to preach. He died under a dark cloud, about 1850.
Mr. Greathouse left a respectable family, of whom his youngest son, Thomas Greathouse, became a Baptist preacher, of small gifts, and a teacher and composer of vocal music.
PETER BAINBRIDGE was a preacher in Green River Associa- tion as early as 1813. He was a man of superior gifts and attainments, and, but for his fickleness and thoughtless manner of living, might have been eminently useful. He was born in Frederick county, Md., June, 1761. He finished his education at Charleston, S. C., where he was baptized by Joseph Reese, Dec. 11, 1784. He was ordained at Charleston, by Edmond Botsford, Joshua Palmer, Charles Cook, Joshua Lewis, and Henry Easterling, April 4, 1790, and was settled over the church on Muddy creek, in Orange district, the same year. He soon afterwards moved to Petersburg, Va., and established himself in the practice of medicine, to which profession he had been bred. From Petersburg, he moved to Maryland, and thence, in 1793, to western New York. He remained here, preaching and practicing medicine, till 1797. He then moved to Kentucky, settling first at Stanford, but moving, the next year, to Lancaster, in Garrard county. Touching his ministerial character, Elkhorn Association saw fit to enter on her minutes of 1798, the following item :
"Agreed to caution the churches of a certain John Duncan, who has sustained the character of a Baptist preacher, but is not in union with us or any of our churches; and that he is a man not of a fair religious character. Also, there is a certain Peter Bainbridge in the same situation." In 1800, Tates Creek Association rebuked Forks of Dix River church, for having re- ceived into fellowship Peter Bainbridge, who had been excluded from another church. Mr. Bainbridge appears not to have at- tained a good standing, as a preacher, while he remained in the northern part of the State. In 1813, he moved to the Green river country, and settled in Glasgow. Here he was well re- ceived, and was popular, both as a preacher and a physician. He remained here about twelve years. In 1825, he moved to 8
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Franklin county, Mississippi, where he preached and practiced medicine one year. He died, after a brief illness, Sept. 1, 1826.
Dr. Bainbridge appears to have been a man of large gener- osity, true benevolence, and purity of morals. His faults were, a want of firmness, negligence in business, and a fondness for worldly amusements.
ZECHARIAH EMERSON was born in Albemarl Co., Va., Jan. 16, 1771. He was converted in his nineteenth year, and united with "Mt. Ed " ( Whitesides ) church, of which his parents were members, being baptized by Benjamin Burgher. He commenced exercising in public, soon after he was baptized, and was ordain- ed to the ministry, in his twenty-first year. At first, he labored under serious embarrassments. He stammered badly, and his education was poor. Some of his friends despaired of his suc- cecding in the ministry. But he was irresistibly impressed with the duty and desire to talk to sinners about the salvation of their souls, and continued to try to preach as often as opportunity was afforded. Meanwhile he applied himself closely to the study of the Bible. He improved slowly, but constantly, and in a few years, he had the care of three small congregations, which he continued to serve, until he moved away.
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