USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 18
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WM. W. EVERTS was called to succeed the greatly lamented Thomas Smith, in the pastoral charge of Walnut Street church in Louisville, about 1853, and ministered in that capacity some seven years. A man of excellent gifts and fine scholarly attain- ments, he was very cordially received by the Baptists of Louis- ville, and, indeed, of the whole State. He was a man of great energy and enterprise. As soon as he was settled in the pas- toral office, he began to lay plans for church extension, in the city. His plans appear to have been wise, and it is believed he would have accomplished much in strengthening the Baptist cause in Louisville, if he could have retained the sympathy and co-operation of his brethren. But he came to Louisville just at a time when the excitement on the Slavery question was at fever heat. He was opposed to slavery, and perhaps was imprudent
in manifesting his opposition. Prejudice was soon excited against him, and strong opposition was created. The Baptists of the city were divided into excited parties. Dr. Everts was the recognized leader of the party which sustained him, while S. H. Ford (now Dr. Ford of Missouri) was recognized as the leader of the opposition. The excitement soon extended far beyond the limits of the city, and party spirit grew ex- tremely bitter. Members excluded from one church were immediately received into the fellowship of another. Councils
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were called and bitter prosecutions were instituted. In the city the "Everts party" appeared to be in the majority ; but in the country, the "Ford party" had the pre-eminence. The conten- tion was kept up, with increasing bitterness, for several years. As to what the quarrel was about, or who was to blame in the disgraceful affair, are questions of speculation that will probably remain unsolved. Nor does it appear at all desirable that they should again be agitated. A thousand trifles, light as air, were magnified under the pressure of strangely excited passion, and much harm was done the cause of Christ. In the midst of the trouble, Dr. Everts was called to the Ist church of Chicago, and accepted the call, about 1859. In that city, he accom- plished a most excelent work. He is still living, and although somewhat beyond the meridian of life, he is yet able to perform much labor.
SAMUEL HOWARD FORD was a prominent member of Long Run Association, from 1853 to 1861. If he was not a native of Missouri he was raised up in that State, and there commenced his ministry. About 1851, he located in Paducah as a teacher. He remained there about two years. In 1852, he preached a discourse before West Union Association, on the Past and Future of the Baptists. The sermon was published, and at- tracted some attention. The next year he moved to Louisville, and became joint editor, with John L. Waller, of the Christian Repository. He soon attracted the attention of the denomina- tion as a brilliant writer, and an eloquent preacher. After the death of Dr. Waller, Mr. Ford became the sole editor of the Christian Repository, except that his brilliant and accomplished wife conducted the family department. The magazine soon became very popular, and so continues to the present time. Mr. Ford also edited the Western Recorder a part of the time that he spent in Kentucky. He was pastor of East church in Louisville, some years, and afterwards, of Long Run and Floyds Fork (now Fisherville), in the east end of Jefferson county.
In the Fall of 1861, Mr. Ford left Louisville privately, and hastened to share his fortune with the Southern Confederacy. He was a member from Kentucky, of the first Confederate States Congress. At the close of his term he went to Memphis, and from there to Mobile, Alabama. At the close of the war, he returned to Memphis. Here he was instrumental in estab-
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lishing a new church, to which he ministered, in connection with his editorial labors, several years. Subsequently he moved to St. Louis, where he still resides, devoting his time principally to conducting the Christian Repository, or, as it is now called, Ford's Christian Repository. Dr. Ford is now (1885) about 65 years of age. He has been conducting his valuable and deservedly popular monthly, about 30 years. He is still robust in health, and apparently able to perform as much mental labor as when he commenced his editorial career.
Notice of the younger ministers and a number who have been within the bounds of the Association but a short time, must be omitted for want of space.
RUSSELLS CREEK ASSOCIATION.
As stated in the history of the old Green River Association, this body and that of Stocktons Valley were set off from the mother organization, at its annual meeting, in July, 1804. Eleven churches, aggregating 457 members, fell to the fraternity now to be treated. These churches met, by their messengers, at Pittmans Creek Meetinghouse, in what is now Taylor county, September, 8, 1804. Elijah Summars preached the introductory sermon, and was also chosen Moderator of the meeting, while John Chandler was elected Clerk. The meeting then proceeded to adopt a constitution, principles of union and rules of decorum. No reference was made to the Philadelphia Confession of Faith, nor to any other, except the instrument, consisting of eleven short articles, which they denominated " Principles of Union. " The forms of goverment being agreed upon, the new organiza- tion took the style of Russels Creck Association of Baptists. The The term United was not incorporated in the name till more than twenty years later.
The names of the churches, with their localities, as the counties now stand, were: Brush Creek, Mount Gilead, and Meadow Creek, in Green county ; Goodhope and Pittmans Creek, in Taylor; Trammells Creek, in Metcalf; Zion in Adair ; South Fork of Nolin and Otter Creek, in LaRue; Liberty, in Marion, and Lynn-Camp in Hart.
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The ordained ministers belonging to these churches were William Mathews, Elijah Summars, Thomas Skaggs, Thomas Whitman, Jonathan Paddox, and Baldwin Clifton; John Chand- ler and Stephen Skaggs were licentiates; but Chandler was or- dained within a few weeks, at most, after the Association was constituted.
A word of explanation about these ancient churches, may not be amiss. Meadow Creek was gathered during the great revival at the beginning of the present century. It united with Green River Association, as early as 1802. At that date, it embraced 41 members. It never enjoyed a high degree of pros- perity, but in 1816, it reached a membership of 61. Soon after this it began to decline , and was dissolved, about 1824. Brush Creek is one of the oldest churches in the Association; but whether the honor of the highest antiquity belongs to it, to Pitt- mans Creek or to Goodhope, is somewhat uncertain. There was, according to John Asplund, who printed his first Register of the American Baptists, as early as 1792, a church of 30 members constituted "at Green River, Nelson, in 1791." Benedict assumes this to have been Pittmans Creek. But Horatio Chandler wrote as follows, in . 1834: "Pitman-this church is in Green county, waters Pitmans Creek, from whence it receives its name ; was constituted May, 21, 1803." At the same date, he writes that Brush Creek is "the oldest church in the Associa- tion." The statement of Mr. Chandler appears entirely credi- ble. But in the minutes of Green River Association, of July 1802, the names of both Brush Creek and Pittman Creek are printed : the former represented by James Goldsby, Edward Lewis and Johnston Grayham, and numbering 100 members; the latter represented by Baldwin Clifton, Richard Ship and John Chandler, and numbering 57 members. In 1798, the "church on Pittman," with Edward Turner, messenger, was received into Tates Creek Association. The only way to har- monize these apparently conflicting authorities, is to suppose, as tradition has it, that Brush Creek church first took the name of Pittmans Creek, but shortly afterwards assumed its present title. Then, a few years later, the church now known as Goodhope was constituted under the style of the church on Pittman, which name distinguished it, as late as 1802 about which time it assumed its present title, under which, in 1804, it
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entered into the constitution of Russell's Creek Association. Meanwhile, on the 21st of May, 1803, a third church was con- stituted on this charming little water course, under the style of Pittmans Creek. This was more fortunate in retaining its name, than either of its predecessors. Under the pastoral care of that eminently useful man of God, John Harding, it was, for a long time, one of the leading churches in the Association. But it also was destined to lose its name, at last. When Taylor county was formed of a part of Green, in 1848, its county seat was located near old Pittmans Creek church. The church soon afterwards moved into the village, and then took the name of Campbellsville, which it still bears. Mt. Gilead was the largest of the original churches of Russells Creek Association. It appears to have been gathered by Elijah Summars, in 1801, in which year it united with Green River Association. In 1802, it reported 37 baptisms, and a membership of 86. In 1805, Isaac Hodgen was ordained to the ministry, and succeeded Mr. Sum- mars in the pastoral care of this church, which position he filled with extraordinary distinction and success, the remainder of his days. The old church still retains its original name and loca- tion, in the South-eastern part of Green county. Zion is still a flourishing church in Adair county. Liberty was located in Marion county, not far from the little village of Bradfordsville. It appears to have dissolved, in 1847. Trammells Creek appears to have been gathered in 1801, and to have united with Green River Association the same year. In 1802, it numbered 35 members. After this it gradually diminished, till 1814, when it reported only seven (7) members. In 1815, it changed its name to Little Barren, under which title it maintained a feeble and precarious existence, for many years. After the war it had considerable increase, and at one time, numbered 95 members. It was located in Metcalf county, and should not be confound- ed with the present Trammells Creek church, in Green county. South Fork of Nolin is located in LaRue county. It was origi- nally a separate Baptist church, and, according to tradition, was gathered by Benjamin Lynn and James Skaggs, in the summer of 1782. It is still a large, prosperous body. Lynn-Camp church was probably gathered by Thomas Whitman, in 1804, in which year it went into the constitution of Russells Creek Association. At that time it numbered only 14 members. In
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1818, it changed its name to Knox Creek, by which name it is still known. It is located in Hart county, and now belongs to Lynn Association. Otter Creek church is located on Rolling Fork of Salt river, in LaRue county. . In 1830, its name was changed to Rolling Fork, by which appellation it is still known.
After the organization of the Association was completed, quarterly meetings were appointed, according to the prevailing custom. A query from Pittmans Creek was answered to the effect that in ordaining a minister, both the church and the presbytery should be satisfied with the proceeding.
The Second session of the body convened at Brush Creek. A spiritual dearth prevailed. There had been an average loss of one member to the church. The business was unimportant. It was "agreed that it is expedient to have the Lord's Supper administered at our Associations."
The third session was held at Meadow Creek, in September, 1806. Two queries were discussed, and disposed of as follows :
"From Brush Creek: Is it agreeable to the gospel for a man to marry again, when his wife has left him, and is living in adul- tery with another man ? Answer: We think it is, if the man gave her no cause to leave him.
" From the committee : Is it not the duty of the Association to adopt some measures to extend the preaching of the gospel to places that are destitute, at least to the frontiers of our own State? Ans. We think it is; and for that benevolent purpose we recommend to the churches we represent to open subscription for either money or property, and forward to our next Asso- ciation. "
The answer to the first of these queries was withdrawn, the next year. The answer to the second, showed the spirit of the Association on the subject of missions ; but as the body was very small and poor, at that period, it is probable that the movement amounted to nothing more.
In 1807, Sand Lick church, which had been recently consti- tuted, was received into the Association. It was afterward called Friendship. It is located in Taylor county, and has been one of the leading churches of the Association.
The Association gradually decreased in numbers from the time of its constitution, till 1810. At the latter date, it num- bered 12 churches, with only 374 members. An attempt was 13
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made this year to form a union with South Kentucky Associa- tion of Separate Baptists, at least so far as to maintain a friendly correspondence between the two fraternities. While negotia- tions were pending, it was ascertained that South Kentucky was corresponding with Coopers Run and other churches, which had been dropped from Elkhorn on account of their denying the divinity of Christ, upon which Russels Creek promptly declined any further correspondence, on the subject. "Query from Bra- shears Creek: Is it agreeable to the gospel for a man to use the office of a deacon, whose wife, though moral, is not a christian? Ans. We think it is." South Fork of Nolin church was dropped from the Association for having joined the Emancipationists, but the next year (1811) ten members of that body were recognized by the Association as the legitimate church, and their messengers were invited to seats.
In 1811, a revival visited the churches, and, within two years, the aggregate membership of the Association was increased from 353 to 1, 119. Two new churches, Union and Judah, were received, in 1812, and the next year, Bethel, Salem and Trace Creek were admitted. In 1813, it was agreed to encourage the Burman mission, and Isaac Hodgen was appointed to receive contributions for that purpose. Several queries were discussed and answered as follows :
" I. Is it agreeable to the gospel to invite men who are not of our faith and order, to sit with us in council in an association, or choose them to preach, in preference to our own? Ans. No.
" 2. Is the soul and body of Jesus Christ, which suffered on the cross, properly and essentially God; and did his body eter- nally exist, and come down from Heaven, before his incarnation ? Ans. No.
" 3. What are the callings, gifts, and qualifications of a true gospel minister, and from whence doth he receive them?" This question was answered the next year as follows: "A true gospel minister is first called from a state of nature to a state of grace, which inspires the heart with a holy zeal and anxiety to win souls to Christ. 2nd. Called by the church, after discovering the scriptural gifts and qualifications, which are: Ist. A blame- less life ; 2nd. Aptitude to teach; 3d. Ability to teach ; 4th. Soundness in the faith of the gospel; 5th. Established in the faith ; for he must not be a novice, or a new convert, but sufficiently in-
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structed in the faith. See I Tim., 3 : 1-7, 2 Tim., 2 : 2, Titus, 1 : 5-9."
In 1814, the churches at Trace Creek and Trammels Creek having joined South Kentucky Association of Separate Baptists, the minorities of these bodies, which dissented from this action, were recognized by Russells Creek, as the legal churches, bearing these names.
In 1815, Luther Rice, agent of the Baptist Board of Foreign Missions, visited the Association, and was most cordially received. He was invited to preach a missionary sermon on Sunday ; and before he left, donations to the amount of $114.50, were placed in his hands, for the benefit of foreign missions. A notice was ordered to be printed in the minutes of the Asso- ciation to the effect, that the friends of missionary exertion had appointed to meet at Mt. Gilead, on Friday before the 4th Sat- urday in October, with the view of forming a missionary society. There was a manifest restlessness among the churches, in 1816. Liberty was dropped from the Association for having united with the Separate Baptists, Judah was reported dissolved, and Trace Creek was advised to dissolve, on account of its having become too weak to keep house. Several of the churches petitioned for more preaching, and Mt. Gilead, of which Isaac Hodgen was pastor, sent a request that the Association would "adopt the measure of appointing ministers to visit all our churches." "After deliberation, it was the opinion of the Association, that it would be more conducive to the glory of God and the benefit of the churches, to dispense with union meetings, as being too restricted, and adopt the following plan, viz: To engage all our preachers, ordained and licensed, to visit all the churches, in the course of the year." It was also, " Agreed to unite with the missionary societies in America, Europe, and Asia, to set apart the evening of the first Monday in every month in prayer to Almighty God, that he may crown, with success, · every honest attempt to send the gospel to the ends of the earth."
It may be observed here, that this Association displayed, even while it was yet small and poor, a zeal, intelligence and enthusiasm in regard to foreign missions, unsurpassed by, and in advance of, any similar organization in the Mississippi Valley. This was, doubtless, due in a great measure, to the influence of
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History of Kentucky Baptists.
those eminent men of God, Isaac Hodgen, John Chandller, H. G. Waggoner and Johnson Graham.
In 1817, Query from Bethel: "Would it be right to com- mune with the Separate Baptists, who hold the equality of the Son of God with the Father, and have no Fellowship with those who do not? Ans. Yes, provided they prove the sincerity of · their profession by coming out from those who deny the equality of the Son with the Father, and making satisfaction for any disorder they may have fallen into." It will be kept in remembrance, that this Association of Separate Baptists (South Kentucky) had never indorsed Unitarianism, as a body, but had tolerated its teaching by their brilliant and popular leader, John Bailey. "The system of circuit preaching" adopted in 1816, did not prove satisfactory, and it was now (1817) agreed to appoint a union meeting for each church in the Association to be held the ensuing year. Preachers were appointed to attend each of these union meetings.
In 1818, news was received from the Board of Foreign Mis- sions, of the prosperity of foreign and domestic missions, "which, being good news from a far country, was like cold water to the thirsty soul." The Association advised the churches to make collections for the Board. A memorial was ordered to be sent to Congress, petitioning that body to remove certain ob- structions to the christianizing and civilizing of the Indians.
From this period, till 1830, nothing of special interest occurred in the Association. Rock Spring and Mt. Vernon churches were received, in 1819. The former was dissolved the next year. In 1821, a small revival occurred, and 262 baptisms were reported. The same year, another fruitless attempt was made to unite the Regular (or United) and Separate Baptists of Russells Creek Association on the one part, and South Kentucky and Nolynn Associations, on the other. In 1822, it was decided to be not good order to invite any person not in the general union, to a seat in council, or to the Lord's Supper. The following year, Providence church was dropped from the Association for communing with the Separate Baptists. A query from Stewarts Creek, as to what part the Association, as a body, ought to act in the business of raising up ministers, and how it ought to treat and employ the few that now remain among us, was referred to the churches. It was agreed to appoint no more union meet-
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ings; but, instead, to appoint an annual meeting, in May, for the preaching of the gospel. In 1827, received the newly con- stituted church at Columbia. Resolved that the names of members who left the Association before it closed, should not appear in the minutes. In 1828, the churches were advised to form tract societies, and especially to encourage the general Baptist Tract Society ; and also to keep up prayer meetings.
It may, at first, appear a little strange that this Association so active in every good work, shared so lightly in the general revival of 1827-9. But when it is remembered that this great excitement, which prevailed to such a wonderful extent over a large portion of the State, was in a great measure an outburst of Campbellism, rather than a revival of a spiritual religion, and that it proved a blight rather than a blessing to a multitude of the churches, the pious christian will not marvel that God protected from its baleful influences, those churches which were most faithful to his cause. In 1828, the Association numbered 20 churches, aggregating 944 members. The following year 326 were added to the churches by baptism. That a portion of even this small number were baptized on Campbellite principles, may be gathered from the following resolution, adopted by the As- sociation, in 1829:
"Resolved, that it is inexpedient, generally, for a minister of the gospel to hear experiences and baptize, usless it be in conjunc- tion with, and by the concurrence of the church to which the candidate is to attach himself. " This is the first intimation the records give of the existence of Campbellism within the bounds of this Association, although this gives sufficient evidence that its influences had been at work.
In 1830, the Association met at Pittmans Creek. John Steel, who had been appointed the previous year to preach the intro- ductory sermon, was present; but as he had embraced the views of Alexander Campbell, he was not permitted to preach, and an introductory sermon was dispensed with. Resolutions were pass- ed, recommending the churches to exclude all members, who, after admonition, should persist in discarding the principles upon which they were united; that they should neither invite nor permit any person, who was known to be hostile to these princi- ples, to preach, either in their meeting-houses or private dwellings, and to mark such as caused division, contrary to the doctrine
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they had learned, and avoid them. These resolutions, which have been sufficiently noticed, in the general history, very promptly severed the Campbellites from the churches. The loss to this Association, by this schism, was comparatively trifling. The year after the division (1831) the body numbered 22 churches, with 1135 members.
In 1831, a division occurred in Green River Association, and, the minority succeeding in making the impression that the majority had adopted the views of Mr. Campbell; Russells Creek Association passed the following: "Resolved, that this Association recognize them [the minority] and all those who continue to stand firm to the principles of the general union, as the Green River Association. " The next year, Russells Creek Association discovered that she had made a mistake, and re- fused to recognize either party. But in 1833, the two parties having become reconciled, Green River Association was again admitted to correspondence.
In 1832, at its first meeting after the constitution of the Bap- tist State Convention, Russells Creek Association advised the churches to take into consideration the propriety of forming a society auxiliary to that organization, " for the purpose of pro- moting the preaching of the gospel." The next year, the Asso- ciation requested the brethren who understood the object of the Convention, and were favorable thereto, on going home, to lay the matter before their churches, giving the necessary informa- tion ; and the churches were most earnestly solicited to give their attention to this important subject, and to express their views, in their letters to the next Association. Most of the churches expressed their approval of the Convention, upon which the Association gave the following advice, in 1834: "The churches which are favorable to the Convention are advised to become auxiliary thereto, and raise funds for its objects; and those churches which lack information in regard to the designs of the Convention are advised to inform themselves, and give their views on the subject in their letters to the next Association." A revival visited the Association, in 1833, and prevailed two years, during which 485 were baptized, bringing the fraternity up to 23 churches with 1,515 members. In 1835, the Associa- tion abolished the practice of appointing meetings which had been known, at different periods, as quarterly meetings, union
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