USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 21
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preceded him to the romantic valley, among whom were Thomas Stockton, from whom the valley took its name, and George Smith and William Wood, who, together with some of Smith's family, were Baptists. Mr. Denton soon began to call the settlers together, and preach the gospel to them. The influence of the great revival reached the little settlement, in 1801. Sev- cral persons were converted, and, on the first day of April, 1802, a church was constituted, under the style of the Baptist church
at Stockton's Valley. It united with Green River Association, in July of the same year, at which time it numbered 25 mem- bers. Within two or three years, the church changed its name to Clear Fork, by which style it is still known. Mr. Denton was called to the pastoral care of this church, two months after it was constituted, and continued to serve it as long as he had strength to fill the pastoral office. With the aid of Henry Cooper and Matthew Floyd, he gathered Beaver Creek church, in Wayne county-perhaps the first gathered in that county- and served it a number of years. At a later day, he served, at different periods, Renox Creek (now Salem) and Sulphur, in Cum- berland county, and West Fork, in Tennessee. After laboring in the ministry more than fifty years, he died peacefully at his home, in Clinton county, Jan., 26, 1848.
Mr. Denton was a preacher of medium ability. His piety was constant and sincere; and he was zealous and industrious in his holy calling. He was constantly watchful of the interest of Christ's Kingdom, not only in his immediate charge, but also in his denomination at large. He read the religious transactions of his day, both at home and abroad.
JOSEPH C. DENTON, son of the above, is now one of the oldest living ministers of Stocktons Valley Association. He was born and raised in what is now Clinton county. He professed religion under the ministry of his father, and united with Clear Fork church, in December, 1838. In 1842, he was put into the deaconship. In this capacity, he served the church, till 1850, when he was licensed to preach. He was ordained, in 1853, and succeeded to the pastorate, so long honored by his father. For some years past, his health has been so feeble that he has labored but little.
JOHN B. LONGAN was probably the ablest of the early preach- ers in Stocktons Valley Association. In his boyhood, he came
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Stocktons Valley Association.
with his parents from Virginia to Bourbon county, Kentucky. Here he received a common English education. He united with the church in early life. He had learned the art of brick laying, but soon after he found hope in Christ, he began to warn sinners to repent, with much zeal. He was soon regularly ordained to the ministry. Shortly after his marriage, he moved to Barren county, and settled near Glasgow. Here he remained but a short time, when he moved to the Cumberland river in what is now Monroe county. This was about 1810. He gave his membership to Cumberland church, on the opposite side of the river from his residence, and in Cumberland county. He was called to succeed Levi Rhoden in the pastoral care of this church, and was also called to the care of Mt. Pleasant in Barren county. To these churches, and to the people in a large area of country around and between them, he preached with acceptance and success about ten years. Up to this time, no such a preacher had labored in that region of country. In 1812, John Mulky was excluded from the Baptists for having joined the Newlights, and, the same year, Mr. Longan succeeded him as Moderator of Stocktons Valley Association. He held this position six years, and preached the introductory sermon before that body, on at least three occasions.
In 1821, he moved to Clay county, Missouri. Here he took a leading position among the ministers of the new State. J. M. Peck wrote of a visit he made, in company with Mr. Longan, to the Fishing River Association, in 1824. Speaking of the preaching on Sunday, he says : "He [Wm. Thorp] was followed by J. B. Longan, and, for effective preaching on such occasions, his equal had not then appeared in Missouri." In this field, he labored faithfully until the Lord called him to his reward, about A. D. 1850.
In his early ministry, Mr. Longan was a hyper-calvinist in doctrine, but soon so modified his views as to call on all men to repent. He had a strong, melodious voice, which he used with great fluency. He often wept freely while he plead with men to turn to the Lord Jesus and be saved, and his preaching went to the hearts of sinners, with mighty power.
KEMP SCOTT was born in Washington county, Va., June 20, 1791. He was early left an orphan, and was raised by his grand- father, receiving a very limited education. In 1810, he emi-
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grated to Kentucky, and, marrying, in May of that year, settled in Barren county. In the following September, he was con- verted, and was baptized into the fellowship of Glovers Creek church, by Ralph Petty. He commenced exercising his gift, in 1815, and, having moved to Monroe county, was set apart for ordination by Cumberland church of which John B. Longan was pastor, and was ordained in December, 1820, by Hiram Cascy, James Fears, and Robert Norvell. He was very active and zea- lous, and proportionately popular. He was pastor of at least five churches in Stocktons Valley and Green River Associations, during the brief period he remained in Kentucky. In October, 1824, he moved to Missouri, and settled in Cooper county. Here he united with a small church, called Mt. Pleasant, to which he preached nineteen years, leaving it with over 200 members. He remained in Cooper county, till 1846. During his stay there, he served, for different periods, twelve churches, and rode five years as missionary. At the last named date, he moved to Carroll county, and accepted the appointment of Missionary for North Grand River Association. Of this body he was Modera- tor six years. While living in Carroll county, he was pastor, at different times, of eleven churches. He was a strong advocate of sunday-schools, temperance societies, and other benevolent enterprises. It was estimated that, during his ministry, he bap- tized over 1,200 converts and aided in the constitution of 20 churches. He raised twelve children, all of whom became church-members, and one of them, at least, R. P. Scott, a min- ister. He died at his home in Carroll county, Mo., April 13, 1864.
WILLIAM D. SEWELL has been one of the most highly esteemed and useful preachers ever raised up in this old fraternity. In his recent death, the body has sustained a great loss. He was not only a good preacher but was, also, a wise and prudent counselor.
Mr. Sewell was born in East Tennessee, July 14, 1797. Mov- ing westward in youth, he located, for a time, in what is now Clinton county, Kentucky. Here he professed conversion, and united with Clear Fork church, of which Isaac Denton was pastor, in 1820. Moving his membership to Sulphur church, in Cumberland county, he was licensed to preach, in 1830, and or- dained, in 1835. About this time he took membership in Mt.
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Union Association No. I.
Zion church in Overton county, Tennessee, of which he was chosen pastor. To this church he ministered 46 years. He was a messenger to Stocktons Valley Association, almost every year, from 1828, to 1879, and was Moderator of the body, with the exception of a few years, from 1838 to 1871, when he asked to be excused, on account of declining health. He died, June 30, 1881.
UNION ASSOCIATION, NO. I.
Of this ancient and long extinct Association, very little is now known. A brief statement in Benedict's old history, a few references to it in old church records, and a few allusions to it in the minutes of adjacent fraternities comprise all the infor- mation that can now be obtained concerning its origin, course of conduct and dissolution. According to Benedict, it "was formed in the South-west part of this State, in 1806." Its ter- ritory lay west and south of that of Green River Association. It probably comprised most or all of the following churches, with, perhaps, some others, the names of which have not been ascertained : Hazle Creek, and Nelsons Creek, in Muhlenburg county ; Beaver Dam, in Ohio county ; Providence, Bays Fork, and Union, in Warren; Midway and Sandy Creek, in Butler ; and Sulphur Spring, in Allen. Among the ministers who gathered these churches and served them as pastors, were Samuel Greathouse, John Hightower, Zech. Morris, Edward Turner, James Keel, and Benjamin Talbot: There were some things, either in its constitution, abstract of principles, or order of procedure, which caused the neighboring fraternities to with- hold correspondence. Whether it was arminian in doctrine, on the one hand, or refused to endorse the terms of general union, on the other, is unknown; but it is certain that it was not in harmony with the neighboring associations.
In 1809, application was made for correspondence with Red River Association. But that fraternity declined, for several reasons, one of which was a want of similarity of doctrine. Union Association soon began to suffer from discords among its own churches, arising, most probably, from this forced isola-
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tion from its neighboring fraternities. About 1812, it was deemed expedient to dissolve the Union, which had proved to be no Union. But as the churches purposed to unite with the neighboring associations, they deemed it prudent to give such expression of their orthodoxy as would make them acceptable to these fraternities. This they seem to have done, in their associate capacity, and then to have immediately dissolved. The following year, Red River placed on its minutes, the following item: " The brothers who formerly composed the Union Asso- ciation, heretofore advertised in our minutes as disorderly, have given satisfaction, and are now in our union."
Most of the churches which had composed Union Associa- tion had already united with the old Green River fraternity. In the division of that body, in 1812, they fell to the lot of Gasper River Association. In 1820, several of them went into the constitution of Drakes Creek Association. Of the principal ministers of Union Association something has been said else- where,
RED RIVER ASSOCIATION.
The origin of this fraternity has been explained in the general history. It is sufficient to repeat here, that the Cum- berland Association, lying principally in Tennessee, at its meeting, in 1806, passed an order dividing its territory into two parts. "The mountainous tract of land called the Red River Ridge, which lies between the Red and Cumberland rivers, was agreed upon for a general line of division. The churches south and south-east of this ridge retained the name and constitution of the Cumberland Association, while those on the other side of it formed themselves into a new one, by the name of Red River." The churches allotted for the new fraternity, met, by their messengers, at Forts Meetinghouse, afterwards called Red River, located in Tennessee, near the Kentucky line, on the 15th of April, 1807, and there constituted " Red River Association of Baptists." Twelve churches were in the constitution, three of which were in Tennessee, the location of one (Wills Creek) is unknown, and eight were in Kentucky. The names of the churches, and their locations, as far as known, were as follows :
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Red River Association.
Red River and Half Pone, in Robertson county, (Tenn.) ; Cubb Creek, in Stewart county (Tenn.) ; Dry Creek, Muddy Fork of Little River and Mt. Pleasant of Little River, in Trigg county ; Muddy River, in Logan; McFarlands Fork of Pond River, and West Fork of Red River, in Christian ; Grave Creek, in Hen- derson ; and Dry Fork of Eddy Creek, in Lyon. The number of members in these churches is not recorded; but the next year, nine other churches were received into the union, which gave the Association, in 1808, 21 churches, aggregating 550 members. The ordained preachers, who were in the constitution . of the Association, as far as can be ascertained, were Josiah Horn, Dudley Williams, Jesse Brooks, Louis Moore, Job Hobbs, Robert Smith, and Fielding Wolf. William Aingell was a licentiate, and was clerk of the body, from its constitution, till he was suceeded by Sugg Fort, in 1821. Several other minis- ters were added to the Association, within a few years, the most efficient of whom was Reuben Ross. The body was very well supplied with preachers, and its increase was very rapid. In 1813, only six years after its constitution, it numbered 40 churches with 1,791 members.
The territory of the Association had now become so large that it was determined to divide it. The dividing line was to begin at the church on Spring Creek of the West Fork, and run "northwardly so as to include West Fork of Red River, Barren Spring, Goshen, Long Creek, Ebenezer and Center, with all the churches lying east and south of said line, which still remain the Red River Baptist Association." Elders Sugg Fort, Ashur Shel- ton, Jesse Ford, John Bobbitt and brother Anthony New were appointed "to help the lower district form themselves into an association, to be called Little River Baptist Association." During this meeting, messengers were appointed to the Tennes- see Meeting of General Correspondence, and the sum of $10 was sent to the funds of that organization.
By the division of its territory, Red River Association was reduced, in 1814, to 19 churches with 1,001 members. But the churches were full of zeal, and were warmly animated by the spirit of missions ; and the growth of the body was correspond- ingly rapid. The following paragraph from the pen of that pains-taking observer, T. N. Lyne, will show the animus of the Association, on the subject of missions, at that period :
15
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"In the minutes of 1815, the following may be found :
'Art. 17. A circular address from the Baptist Board of Foreign Missions of Philadelphia was presented, and read to the Associa- tion ; whereupon, Resolved, that Elder Sugg Fort be appointed a committee to correspond with the aforesaid Board, forwarding annually a copy of our minutes, and requesting, in return, a copy of the proceedings of the said Board, for the further information of the ministers and people within the bounds of our Associa- tion.' In 1817, the Association gratefully acknowledged receipts from the corresponding Secretary of said Board ; but called upon the churches to express their approbation or disapprobation ; but, in 1821, upon the receipt of a circular, addressed to the Association, from some unassigned cause, it was' Resolved to drop our correspondence with the Board'."
The Association continued to prosper greatly, till 1822, when it numbered 30 churches, with 2,078 members. This is the largest aggregate membership the fraternity has ever attained. For the next three years, there was but small variation in its numbers. But there was an influence at work among its members, that was destined to greatly disturb its peace, weaken its powers, and diminish its numbers, if not ultimately to blot it out of existence.
As carly as 1816, some of the older brethren began to mani- fest some dissatisfaction towards the younger ministers, on account of their preaching, that "the invitations of the gospel are to all to whom it is preached," and for calling on sinners to "repent and believe the gospel." This low muttering by a few super- annuated brethren, amounted to little, till some ministers and others, chief of whom was Absalom Bainbridge, moved from the territory of Licking Association, and settled among the churches, about 1815. As soon as these men obtained standing in the churches of Red River Association, they began, with great zeal and captiousness, to advocate the leading principles of Antino- mianism. Not only did a marked difference in doctrinal views become manifest among the ministers and churches, but a bitter party spirit was also specdily engendered. The circular letter of 1823, written in very obscure and metaphysical style, by Absalom Bainbridge, contains the following language: "That there is a covenant existing, entered into by the eternal Three in One, before the foundation of the world, we think is deduci-
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Red River Association.
ble from what the second person in the Godhead engaged to do. Ist. He engaged to save all the Father gave him." Then representing those the Father gave him, as the bride of Christ, he continues : "The bride being considered a bankrupt, divine justice demands satisfaction at the hands of her husband ; and justice always requires that punishment should be in exact pro- portion to crime. . . As it is impossible that there should be any addition, or diminution of those who are given to Christ, and whose names were written in the Lamb's book of life: so, it is equally impossible that any of their crimes should not be charged on the Savior, or that he should suffer more or less than would exactly meet the claims of inexorable justice."
These vague speculations were preached constantly from the pulpit, and, too frequently, more in the spirit of defiance, than with the gentleness and meekness of the gospel. The Antino- mian party was charmed and fascinated by them, and from them imbibed a sort of consecrated egotism, that made them vain, imperious and intolerant. The opposing party, on the other hand, were disgusted, and, it may be, took too little pains to con- ceal their contempt for the system of doctrine so mysterious, and pulpit administrations so hopelessly ineffective. It became evident that something must be done to allay the strife, or the parties could not live together in peace. The circular letter of Bethel Association, for 1826, gives the following account of the manner in which these difficulties were adjusted :
" This state of things continued to grow worse, until the year, 1824, when the Association proposed to the churches to meet in convention, and, in a brotherly and christian spirit, to discuss those doctrinal points, at issue between us. According- ly, 24 churches sent their delegates, who met at Union M. H. in Logan county, Ky., on the 24th day of November, 1824. After being organized, the causes of grief were called for, and the only one exhibited was, ' The preaching of the 'atonement to be general or universal in its nature.' After discussing the sub- ject, the convention, by a unanimous vote, resolved as follows : 'We agree, after all that has been said on the subject of the atone- ment, although some little difference of sentiments exist, to live together in peace and harmony, bearing and forbearing with cach other.'
" When the convention thus determined to recommend to
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History of Kentucky Baptists.
the churches, to bury all their contentious weapons, and exercise brotherly love and christian forbearance, many rejoiced at the prospect of peace and harmony among our brethren, and in our churches. But alas ! it was of short duration; for when the Association met, in 1825, on reading the letter, . . . it was found that 16 churches declared their determination, not to re- . ceive the advice of the Convention: nay, some of the letters breathed an uncharitable temper, in a greater degree, than had been witnessed on any former occasion . . In this state
of things, it was proposed, (by the committee of arrangements, ) 'That the Association divide itself into two associations, the up- per to be called Red River, and the lower to be called
-, giving each and every church, in each district, choice which association she will join. And further, if this plan should be adopted, we recommend the Association to advise the church- es, that if any member or members should be dissatisfied, on conscientious sentiments of religion, to give them letters of dismission, to join any church in either Association.' These resolutions were adopted by the Association, and it was divided accordingly." In the completing of this arrangement, "the lower " or new Association was styled BETHEL, and has contin- ued to the present time, one of the most prosperous fraternities of the kind in the State.
Red River was now, in 1826, reduced to 18 churches, with 829 members, while Bethel reported, the same year, 12 churches, with 1,018 members. But small as were its numbers, at that period, the old fraternity was larger then than it ever has been since. Its history, from that period, is one of decay and wast- ing. It not only held a virtually Antinomian system of doctrine ; but it also declared against all the benevolent societies of the day. "In the minutes of 1827," says Mr. Lyne, "I read the following: '6th. The Association advises the churches compo- sing this body not to invite the preachers in Bethel Association to preach to them, or preachers or laity to sit with them in conference, or to commune with them'." A number of the churches dissented from this advice, and the next year it was rescinded. "Rescinded on paper," continues Mr. Lyne, " but that it was rescinded very extensively in practice, the writer does not believe." "In 1831, the church at Spring Creek " contin- ues the same contributor, "sent up a request that the Association
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Red River Association.
would be plain, relative to 'Sunday schools, tract, Bible, missionary, and Campbellism,' and the following was the answer : ' Resolved, that this Association are of opinion that the Kingdom of Christ, with its laws, ordinances and institutions, makes ample provisions for all things neccessary to be attended to in a religi- ous point of view; and that institutions of religion, aside from this, however plausible in appearance, or promising in effects, are not of divine appointment ; but are antichristian and not of the kingdom of saints'." A lengthy resolution, adopted the same year, acknowledges the prevalency of Parker's Two-Seeds doctrine, among the churches, and protests against the leading features of that heresy. But the reader will feel that the crown- ing point of absurdity was reached, by this body, in its circular letter of 1837, on the call and support of the ministry, from which the following is extracted : " Having shown, as we believe, that it is right and scriptural, both to give and receive, we would ask, on what principle, and for what purpose we are to give ? Because God makes it our duty to minister of our carnal things unto those who minister unto us spiritual things. But we are not to give for the purpose of spreading the gospel, or having it more extensively circulated; because that belongs exclusively to God."
At that period the Association numbered 13 churches with 425 members. Since that, but little that would be of general interest has marked its course. It has continued steadfast in the doctrines which distinguish the "Regular Baptists" of the per- iod, and has steadily declined in numbers. In 1880, it comprised 7 churches, aggregating only 118 members.
This body has been regarded, and treated by historians and statisticians, from the first, as a Tennessee Association, although at least two-thirds of its churches were located in Kentucky at the time of its constitution. For a period of nearly a score of years, it was a very prosperous and influential body, and from it have sprung, directly or indirectly, all that family of associations, which lie in Southern Kentucky, between the L. N. R. R. and the Tennessee river. But being led by a few erratic preachers, to adopt a heartless system of Antinomianism, and to reject the means God had afforded for building it up, it dwindled to insignificance, and is likely to utterly perish.
This fraternity was blessed in its early years with a good
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supply of ministers, a number of whom were preachers of good ability and efficiency. But it drove most of them to other Associations, in connection with which, sketches of their lives and labors will be more appropriately given. Something has been said of a number of the early preachers of this body.
WILLIAM LOWE, a very eccentric man, although a member of no church, after he came to the West, was one of the carliest and most active preachers within the bounds of old Red River Association. An aged citizen of Simpson county communicated the following sketch of this singular man, some fifteen years ago :
He was born in Virginia, Feb. 17, 1756. In early childhood he was taken by his parents to Orange county, North Carolina, where he was raised up. At the age of 20, he enlisted in the Colonial Army and served a term in the War of Independence. He then apprenticed himself to a wheel wright. On the 21st of May, 1778, he was married to Margaret Fair. He was a recklessly wicked youth; but was under conviction of sin, at the time of his marriage. His wife, also, very soon fell under deep conviction, and the bridal chamber became a house of mourning. Having no Bible of their own, they borrowed one, and gave themselves to reading God's Word, and to prayer. The wife was first to find peace. She immediately united with a Baptist church. After a time, Mr. Lowe united with the Methodists. Six years later, he moved to "the Indian-land" in South Car- olina. Here he joined the Baptists, and was set apart to the ministry. He preached only a few months when he was exclu- ded for heresy. After this he joined the Dunkers; but left them in less than a year, after which he never belonged to any church. In the Spring of 1796, he moved to Sumner county, Tennessee, and, in October of the same year, having previously opened a trace across the Ridge, he settled in what is now Simpson county, Ky., and became the first resident in that district. Here he spent the remainder of his life. Being a man of warm benevolence, of great energy and perseverence, and, withal, a very skilful mechanic, he was very useful to the future settlers of the county. He manufactured the first axe, the first plow, the first spinning wheel, and the first mill (for making hommony) that were made within the present limits of Simpson county. He also preached the first sermon and married the first couple (James Butler and Charity Lowe) in that county.
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