USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 33
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To this congregation, he ministered to the close of his earthly life.
In the same year that he was ordained, he was called to the care of Providence church, in Clark county, which he served at different periods, about 13 years. Besides these, he served the churches at Bryants Station, in Fayette county, Lulbegrud, in Montgomery, and perhaps others. He was a sound, practi- cal preacher, rather than a brilliant one, and was a judicious and successful pastor. About a score of years was allotted to him, in the Masters harvest, during which he labored faithfully and effectually. He was summoned to give an account of his stew- ardship, Dec. 9, 1861.
THORNTON ISAIAH WILLS, was a native of Clark county, Kentucky, and was born in 1809. He acquired a moderate common school education. In his youth, he united with the Methodists, among whom he preached about four years. But becoming dissatisfied with some of the doctrines and usages of that denomination, he sought and obtained membership among the Baptists about 1848. He first joined Dry Fork church, and was baptized by Nathan Edmonson.
Here he was set apart to the ministry according to Baptist usage. In 1850, he gathered Ephesus church, near his home in Clark county. To this congregation, he ministered about 15 years, building it up to a membership of over 140. From Ephesus, he was called to the care of Mt. Olivet church, in the same county. Here he labored a number of years with similar success. He was then called to Kidville and recalled to Ephe- sus, which churches he was serving when attacked by his last illness. In addition to the discharge of his pastoral duties, he labored much among the destitute along the mountain borders. For this work few men were better fitted. He possessed a re- markably cheerful temperament, strong powers of endurance
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and a warm zeal for the salvation of souls. He was not regarded a brilliant speaker, yet he was an acceptable preacher and a good exhorter, and his labors were much blessed. His abundant labors kept him almost constantly from home, leaving to the care of his excellent wife, a family of several children. This burden the good woman bore cheerfully for a long time. But finally she began to feel that it was too heavy. Accordingly, on the return of her husband from one of his long preaching tours, she said to him:
"Mr. Wills, you have now been away from home these many years, until our family has grown large, and the burthren of caring for it has become too heavy for me. I think you ought to stay at home and help me raise the chil- dren." "I will do just as you wish," replied the husband.
His consent to remain at home, merely on the ground that his wife wished it, gave her uneasiness. It seemed to make her responsible for his neglecting the call of God to preach the gos- pel. That night she could not sleep. The next night she lay awake till after midnight. She could bear the responsibility no longer. Waking her husband, she said:
"Mr. Wills, take those old saddle-bags, and go out to your preaching, or the Lord will kill me." "I will do just as you wish," he replied. She then quietly fell asleep. When the time of his appointment approached, he took the "old saddle- bags" and went into his field of labor. His pious wife never again opposed his preaching, and he filled up the measure of his days in the active service of his Master. In August, 1872, the Lord bade li'm come up higher.
JAMES R. GRAVES, long the distinguished editor of the Tennessce Baptist, author of several popular books, and one of the first pulpit orators and polemics of the country, was raised up to the ministry in one of the churches of Boone Creek As- sociation. He is of French extraction, is descended from a Huguenot family, and was born in Chester, Vermont, April 10, 1820. At the age of 15 years, he was baptized into the fel- lowship of North Springfield Baptist church, in his native State. At the age of 19, he was elected Principal of Kingsville Acad- emy, in Ohio, where he remained two years. In 1841, he took charge of Clear Creek academy, near Nicholasville, Ky. He united with Mt. Freedom church, the same year, and was soon
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afterwards licensed to preach. In 1844, he was ordained to the ministry, by Ryland T. Dillard and others. During the four years he spent in Kentucky, he applied himself to teaching six hours, and studying 14 hours, each day, and consequently preached but little. Early in 1845, he was married to a Miss Spencer, and, in July of the same year, located as a teacher, in Nashville, Tenn. In the fall of the same year, he took charge of what is now Central church, in that city. In 1846, he be- came editor of the Tennessee Baptist, which he published in Nashville, till the Civil War caused its suspension. Since the War, he has continued its publication, in Memphis, Tenn., where he now resides. His industry, energy, and activity are almost matchless, and his capabilities for labor are scarcely equaled. Although living in another State, he has labored much in southern Kentucky, and no other man has exercised so great an influence over the churches of that region.
For sketches of other ministers in this association, no data is at hand.
BETHEL ASSOCIATION.
The history of the origin of this large, wealthy and pros- perous fraternity has been sufficiently detailed in the general history, and in the history of Red River Association. It will suffice to repeat here a very brief account of its origin. A dif- ference of sentiment existed in Red River Association, as early as 1816. This difference related chiefly to the nature and ex- tent of the atonement; and the duty and privilege of ministers to call on sinners to repent and believe the gospel. For a time, these differences of opinion caused no strife. But afterwards, several brethren, prominent among whom was Elder Absalom Bainbridge, moved from within the bounds of Licking Associa- tion, and settled within those of Red River. As soon as they obtained a footing in the churches, they began to stir up strife ; and the meetings of Red River Association soon exhibited scenes of contention and bitterness. The strife continued to grow more fierce and bitter, till the year 1824, when the Asso- ciation called on the churches to meet in a convention, and at- tempt to adjust their doctrinal differences. The convention,
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composed of messengers from 24 churches, met at Union meet- ing-house, in Logan county, Nov. 24, 1824. The only cause of complaint presented to the meeting, was, " The preaching of the atonement to be gencial oruniversal, in its nature." After discuss- ing the subject, the convention unanimously resolved as follows: " We agree, after all that has been said on the subject of the atone- ment, although some little difference of sentiment exists, to live to- gether in peace and harmony, bearing and forbearing with each other." This proposition was submitted to the churches, with the cherished hope that it would meet their approval, and thus end the strife. But the hope was vain. At the meeting of the Association, in 1825, it was found that 16 out of the 30 churches composing the body, had declared their determination not to abide by the agreement of the convention.
The practicability of a reconciliation was now despaired of, and the body resolved to divide, peaceably. The eastern di- vision was to retain the name of Red River; the western, to adopt a new appellation. Every church, in both divisions, was to have the privilege of uniting with either association ; and any church member, dissatisfied with his associational connec- tion, was to have the privilege of joining any church of the other association. In accordance with this arrangement, messengers from 10 churches, met at Mt. Gilead, in Todd county, Oct. 28, 1825. An introductory sermon was delivered by Isaac Hodgen of Russells Creek Association, from Ps. 133:1. William Warder was chosen Moderator of the meeting, and Sugg Fort, Clerk. The names of the messengers present were enrolled, and the convention entered upon its deliberations, as to the expediency of organizing an association. The enterprise was deemed expe- dient, and, on the following morning, a permanent organization was effected, by electing Reuben Ross, Moderator, and Sugg
Fort, Clerk. The messengers from Russellville and Union churches, in Logan county, dissenting from the conclusion of the convention, withdrew. The remaining messengers then re- solved themselves into a body, under the style of BETHEL BAP- TIST ASSOCIATION. The following churches entered into the constitution : Red River and Drakes Pond, in Robertson county (Tenn.) ; Spring Creek of West Fork and Little West Fork, in Montgomery county (Tenn.); Mt. Gilead, in Todd county ; New Providence, in Christian; and Pleasant Grove, in Logan.
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The ordained ministers belonging to these churches, were Reu- ben Ross, Sugg Fort and Wm. C. Warfield. Immediately after the organization was effected, the following churches were re- ceived, on their petition : Elkton, Lebanon, and Mt. Zion, all in Todd county. The ordained preachers belonging to these churches, were John S. Wilson, Isaiah H. Boone, and Robert Rutherford. The new fraternity adopted the constitution, ab- stract of principles, and rules of decorum, of Red River Asso- ciation, without modification.
The mother fraternity, and the daughter, whose churches were intermingled on the same territory, began their rival ca- reer, in 1825, the former with 20 churches, aggregating 1, 268 members, and the latter, with II churches, aggregating 949. The difference in the doctrine and polity of the two fraternities, was, that Red River believed in a limited sacrifice, in the death of Christ ; that God would save the elect without human means, and, that it was not permitted to ministers to preach the gospel to unregenerate sinners, or warn them to repent and believe on Christ; while Bethel believed in a sacrifice, adequate to the redemption of all men ; that God used means in bringing men to salvation, and, that it was the duty of ministers to preach the gospel to all men, warning all to repent and believe the gospel. The reader now has access to the history of both fraternities, during a period of 55 years.
The second session (first anniversary) of Bethel Association convened at Bethel meeting house, in Christian county, Sep- tember 2, 1826. Reuben Ross preached the introductory ser- mon. The former officers were re-elected, and John Pendleton was chosen assistant clerk. Hopewell church in Robertson county, Tenn. was received into the fraternity, which then numbered 12 churches, with 1,018 members, the circular letter, prepared by Reuben Ross, William Tandy, and Sugg Fort, set forth the reasons for withdrawing from Red River Association, and closed with the following words:
"Is it not abundantly evident from Scripture, that Christ satisfied the holy law of God, and by virtue of that satisfaction all the mercies that a lost world receives from God must flow? And is it not equally evident, that on the ground of that sat- isfaction, the gospel is to be preached to every creature? And is it not also abundantly evident from the scriptures, that in the
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exhibition of the gospel, sinners are called upon to repent of their sins, and believe in the Lord Jesus Christ, as exhibited by our Lord and his apostles? These are the things for which we are complained of. These doctrines we believe and feel ourselves bound to preach."
While connected with Red River Association, the churches now comprising the new fraternity, had been restrained from making any systematic effort to secure more preaching. But being freed from this restraint, they set about the accomplish- ment of their cherished desire. During its session, the Asso- ciation transacted the following items of business.
"2. Agreeably to the request of several churches,
Resolved, That we establish circuit preaching within the bounds of our Association. Elder S. Fort to commence in Oc- tober, Elder Wilson in November, Elder Tandy in December, Elder Rutherford in March, Elder Ross in April. The circuit to embrace all the churches in our Association. Also that a general meeting of the preachers belonging to the churches of this Association, is requested to be held at Spring Creek of the West Fork meeting house, on Thursday before the first Lord's day in May next. This is to be considered an annual meeting for the purpose of carrying into effect the circuit preaching above named.
In this arrangement there was no provision for compen- sating the ministers on whom this additional burden was laid. The general meeting was to be composed of the preachers only; and the object seems to have been merely to divide among themselves the labor of supplying the destitution within the bounds of the Association. The churches appear to have taken no part in the council, or in carrying out its conclusions. This was not so much on account of their unwillingness to share the burden with their ministers as because of their igno- rance of the fact that it was their duty to do so. They had been raised up under the care of Red River Association where Antinomianism largely prevailed, and there was an espec- ial repugnance to what was sarcastically termed "a hireling clergy." Every preacher who demanded the smallest fraction of a support as a condition of his serving a church was reckoned among the "hirelings," and condemned accordingly. As to sup- porting a minister to go to the destitute, such a thing had not
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been dreamed of. The churches which composed the new As- sociation, had so far understood the language of the great com- mission, as to conceive that the gospel ought to be preached to all men, but they had not yet learned that it was their duty to support those who preached it. Hence they now called upon their ministers to make an additional tale of brick, without furnish- ing them with straw. However, a new impulse was given to preaching the gospel among the destitute, and better methods of accomplishing it were ultimately developed.
The annual meeting of the ministers, and their gratuitous labors were the only means used for the spread of the gospel, for a number of years. In 1831, the Association resolved to have what they termed "a yearly meeting," the first convening of which was to be at Hopewell church, in Robertson county, Tenn., in May of the following year. All the ministers belong- ing to the Association were requested to attend. The purpose of this meeting is not stated, and no report of its proceedings was made. It is inferred, however, that it was intended to pro- mote the preaching of the gospel within the bounds of the As- sociation.
The teachings of Alexander Campbell began to agitate the churches of this Association, about 1828. During this date, James A. Lindsey gathered a congregation at a place called Noah Springs, which he organized on Mr. Campbell's plan, and which grew quite rapidly, for a time. Absalom Adams, a young preacher raised up in Mt. Gilead church, William T. Major, a licensed preacher in Salem church, another licensed preacher, whose name has not been ascertained, and Isaiah H. Boone, a minister of some ability in Mt, Zion church, also es- poused the teachings of Mr. Campbell, and advocated them in the Spirit of that system. In its deliberations, the Association took no notice of these innovations, except, indirectly, in its circular letters. In that of 1829, written by William Tandy, the exercise of brotherly love is urged upon the brotherhood, in the spirit of the gentle and amiable writer; that of 1830, prepared by John S. Wilson, contains the following passages, which sufficiently indicate its purport : "In addressing you again, we would affectionately invite your attention to this, the source and fountain, the root and life of all christian excellence, christian duty and christian comfort. - We mean daily, personal
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communion and fellowship with God, by the influence and in- dwelling of his Holy Spirit, through Jesus Christ our Lord." During the succeeding year, the churches infected by the heresy, took action upon the subject, and expelled such of the would- be "reformers," as could not be reclaimed. The circular letter of 1831, written by William Warder, contains the following sentence: "The common pestilence, which has afflicted the Baptist society generally, and particularly some of the Associ- ations in Kentucky, has afflicted us. It is true, there are but three of our churches, where the votaries of reform (so-called) are sufficiently numerous to form a body capable of self-gov- ernment; yet many of the churches have had the subject be- fore them, on account of one or more of their members having adopted the doctrine and thereby become troublesome in the house of God. Indeed where no member has been carried astray by it, such has been the deleterious effects, which it has on society, by diverting the mind from better things, that it has operated as a mildew on the prosperity of Zion. There always comes up a point, in the progress of government, where action becomes inevitable. That time is past, as regards our churches, and resulted in separation from those who embrace, and con- tinued to adhere to the offensive doctrines and practices of this reformation. Five preachers, three ordained and two licensed, with about 70 members, are separated from us. It is not an- ticipated that there are many, if any, remaining fragments of this irritating reformation among us." The loss to the Asso- ciation, in numbers, was small, and I. H. Boone was the only preacher of any prominence that was cut off by the schism.
In 1832, a resolution was passed, heartily endorsing the Ken- tucky Baptist Convention, which had been constituted in March, of that year, and messengers were appointed to attend its ap- proaching meeting, or meetings. John S. Wilson attended the convention, as a messenger, and reported favorably, in writing, to the next meeting of the Association. On receiving this re- port, the Association, "with great unanimity." adopted the fol- lowing: "Resolved. That this Association look upon the 'Kentucky Baptist Convention,' in its effort to preach the glorious gospel, to the needy, as doing a good and great work; and we commend it to the churches for their consideration and cooperation." It may have been observed that Bethel Associ-
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ation was the largest contributor to the funds of the Conven- tion, having paid into its treasury, at its first annual meeting, $61, while Lexington Missionary Association, the next largest contributor, paid only $50. Bethel Association appears not to have been represented in the Convention but the one time. But William Tandy, one of her ministers, being present at the meeting of that body, in 1835, made a donation of $20, which was double the amount of the next largest contribution.
The subject of Sunday schools was first brought before the Association, in 1833, when the following preamble and resolu- . tion were adopted :
" Whereas, The church at Salem has called the attention of this body to the subject of Sunday schools ; and whereas we view it as a subject involving deep interest to the rising generation ; therefore,
"Resolved, That we recommend to the churches, the encour- agement of Sunday schools in the bounds of their respective congregations."
This important branch of christain labor, thus early, intro- duced, has been regarded with continuous favor, by the Associ- ation, to the present time; and, although the churches were slow in taking hold of it, the interest has gradually increased, until it has become one of the leading objects of benevolence, fostered by this fraternity. To give a detailed history of the progress of this, or any other branch of christian benevolence, supported by this body, would far transcend our allotted limits.
There was a spirit of deep piety and trustful dependence on God manifested by the fathers of this fraternity. The following resolutions, the first, adopted in 1832, and the second in 1834, need no explanation :
" Resolved unanimously, That the Friday before the fourth Lords day in October, be observed by all the churches, as a day of fasting, humiliation, and prayer to Almighty God, that he would be graciously pleased to revive religion in all our churches, and that he would avert the direful ravages of the Asiatic Cho- lera which seems to be making slow, but steady progress to- wards the West."
" In consequence of the unprecedented sickness and death which have visited our country during the present year, and in
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view of the alarming apathy, as it respects religious matters, which prevails generally throughout the bounds of our Associ- ation ; therefore,
" Resolved unanimously, That we set apart the first Satur- day in November, as a day of humiliation, fasting, and prayer to Almighty God, that he may be graciously pleased to remove the chastening rod from us : that he may once more revive reli- gion, and cause his face to shine upon us ; and that he may supply all of our churches with faithful pastors 'for the harvest is great, but the laborers are few.'"
The next enterprise inaugurated by the Association, was an attempt to provide for the education of young men called to the ministry. The following preamble and resolutions were adopt- ed, in 1834 :
" Whereas, One of our churches has requested this Asso- ciation, to consider the propriety of raising a fund for the purpose of educating young men who may be called by the churches to preach the gospel, and the Association being deeply impressed with the importance of such a measure ; therefore,
" Resolved unanimously, That this matter be referred to the churches, with the request that they will send up the result of their deliberations, to the next Association.
" Resolved, That in the event of the approval of this mea- ure, by the churches, they are hereby requested to send up, at each annual meeting of the Association, such contributions as they can raise; and it shall be the duty of the Association to appoint a committee of their own body, to superintend the distribution of said funds, and report their proceedings annually to the Association."
The following year, some of the churches, at least, having approved the measure, the Association appointed trustees for an education society, which had been previously organized by William Warder. The names of the trustees were, R. Ross, W. Warder, R. Rutherford, R. T. Anderson, D. I. Burks, W. Tandy, J. Pendleton, J. Mallory, N. Pegram, W. I. Morton, T. Grubbs, G. Brown, J. M. Pendleton, A. Webber, J. Hale, W. C. Warfield, H. Boone, D. W. Poor, O. H. Morrow, J. P. Graves, and R. W. Nixon. David I. Burks was appointed treasurer of the funds, sent up by the churches, and the trustees,
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seven of whom constituted a quorum, were required to apply them to their proper use, and report their proceedings annually, to the Association.
The first benificiaries of the education fund, were the now venerable James Lamb and L. H. Milikin. The trustees appro- priated to the use of each, in November, 1835, $33. In 1839, it was ordered that the sum of $55, then in the treasury, “ be appropriated to the benefit of brethren James and Gardner," then at Georgetown college. The Association then enacted the following: "Since the endowment of Georgetown college has susperceded the necessity of education societies here : Resolved, That the Bethel education society be now dissolved." In 1845, a collection of $60 was taken up "to send Bro. Gunn to Georgetown college." A collection of $40 was taken up for the same purpose, the following year. In 1849, the com- mittee on education, of which Samuel Baker was chairman, re- ported in favor of establishing a high school within the bounds of the Association. This resulted in the locating of Bethel high school at Russellville, and, subsequently, the establishment of a female high school at Hopkinsville. Both of these institu- tions were afterwards chartered as colleges, an account of which has been given in the general history.
In 1836, revised articles of faith were adopted. The fol- lowing three articles differ from those of Red River Association, which had been at first adopted:
"IV. That the election taught in the scriptures, is through sanctification of the spirit, unto obedience and sprinkling of the blood of Jesus Christ; and that none are authorized to consider themselves elected to salvation, until they repent and believe the gospel.
"V. That the Redeemer, by the grace of God, tasted death for every man; that he is the Savior of all men, especially of those that believe, and that, based on the provision made in the atonement, all men everywhere are commanded to repent of their sins, and believe on the Lord Jesus.
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