USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 37
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regard to benevolent operations, and the cause of its rapid de- cline. In the midst of the greatest prosperity it ever enjoyed, it began to agitate the subject of benevolent societies. Evil coun- sel prevailed ; and, in 1875, it recorded on its minutes, the fol- lowing item: "The item to notice secret organizations, was taken up and debated. Resolved, therefore, That we, as the Reg- ular Baptist Association, known as the New Salem Associa- tion, do declare a non-fellowship with all modern institutions, called benevolent : such as missionary, Bible and tract societies, Sunday-school Union and Masonry, and all societies set on foot by men, whether secret or open, religious or political, outside of the. word of God."
Some of the members of Union Association, one of its cor- respondents, as well as its daughter "filed an objection " against the above item. But instead of trying to give satisfaction to these brethren, it rejected the correspondence of the wounded sister, in 1876, and recorded on its minutes the following : "That we do declare a non-fellowship with all modern institu- tions : such as missionary Baptists, Bible and tract societies, Sunday-school Unions and Masonry, and all societies set on foot by men or devils, outside of the word of God." This year, nine of the churches demanded letters of dismission, to form a new organization, which, when constituted, took the name of Sand Lick Association. From this time, New Salem Association gradually declined. But, as if crazed on the subject of benev- olent institutions, it passed the following item, in 1877 : " We, as an advising council, say to all our churches, Cleanse yourselves of secret organizations." In 1880, the body numbered 12 churches, aggregating 377 members.
Of the ministers who first carried the gospel into this moun- tainous region, very little is known. The famous pioneer, Dan- iel Williams, was the first to preach the word, on the upper waters of the Licking River. He gathered Burning Spring church, where Samuel Hannah and Ezekiel Stone were pres- ently raised up to the ministry, and preached among the set- tlers. Caleb May was also raised up to the ministry here, and preached for a short time, with much acceptance. But he soon died of a cancer on his breast.
SIMEON JUSTICE was among the first preachers who settled on the upper waters of Big Sandy river. He gathered a church
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called Stone Coal, on Beaver creek, to which he ministered a short time. He was a large, corpulent man, and was very near- sighted. Notwithstanding these barriers, he walked over an ex- tensive area of that mountainous region, to fill his appointments He lived but a few years after locating in this region. A story is told of him to the following effect: As he was returning from one of his appointments, while walking a narrow and some- what dangerous path, he was confronted by a rattle snake. He detected the presence of the venimous beast, by its rattle, being so near-sighted that he could not see it, although it was within two or three yards of his feet. The path was so narrow, and the mountain side along which it lay was so steep and rocky, that there was no way to get around the defiant reptile. Guided by the noise of its rattle, he threw stones at it until it became silent. He then walked cautiously over its mangled body, and proceeded homewards.
JOHN MORRIS was born on Smiths river, in Virginia, about 1780. In early life, he emigrated to Floyd county, Kentucky, and settled on Beaver creek, where he spent the remainder of a very long and useful life. Here he united with Stone Coal church, then under the pastoral care of good old Simeon Jus- tice. Here he was ordained to the ministry, in 1819, and soon afterwards succeeded to the pastoral care of Stone Coal church. To this congregation he ministered, 50 years. To what other churches he preached, the author is not informed. He was much loved and revered by the people among whom he lived and la- bored ; and his influence over them was very great. "He was a good man, and full of the Holy Ghost and of faith, and much people was added to the Lord." The Master took him to him- self, when he was 90 years old, in 1870.
JOHN A. CAUDILL was of a very numerous family of his name, which has produced many preachers, in the eastern counties of Kentucky. He was born in Ash county, N.C., January 1, 1798. In his childhood, he was brought by his par- ents to what is now Letcher county, Kentucky, where he grew up, with only snch an education as enabled him to read and write. He was converted to Christ, about 1825, and was bap- tized into the fellowship of Sand Lick church, by John Dixon, itis believed. In 1837, he was licensed to exercise his gift, and, in 1838, was ordained to the ministry, by John Dixon and
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others. He was afterwards called to the care of Carrs Fork, Thornton and Indian Bottom churches, to which he is said to have ministered acceptably, and with profit. He also served Cowan church, for a time. He died, May 10, 1873.
WILLIAM V. MULLINS was born in what is now Hawkins county, Tenn., November, 24, 1803. Hc came to Kentucky at the age of 15 years. At a period not specified by his biog- rapher, he united with a church under the care of William Tack- ett, by whom he was baptized. In 1832, he was licensed to preach, and was ordained to the ministry, soon afterwards, by John A. Morris and Nathan B. Kelley. He raised up Joppa church, and a church on Licking river, the name of which is un- known, both of which he served as pastor. He was also pastor of several other churches in New Salem Association, at different periods.
Among the living ministers of this Association, WILLIAM Cook appears to be one of the most prominent and influential. He is a man of fine cheerful spirit, is active and zealous in his holy calling, and has usually been moderator of his Association, for a number of years past. Two of his stepsons, of the name of Hopkins, were pious young preachers in New Salem Asso- ciation.
SULPHUR FORK ASSOCIATION.
This body was constituted of churches dismissed from Long Run Association, for that purpose. At the meeting of the latter fraternity, in 1825, the following item of business was transacted:
"To the request from churches on East Fork desiring to form a new association, we say: although we wish them to continue with us, we accede to their request."
In accordance with this permission, messengers from nine churches met at Sulphur Fork meeting house, in Henry county, on the 3d Saturday in July, 1826. An introductory sermon was preached by Isaac Foster, from John iii: 36. Alan Mc- Guire was chosen moderator of the meeting, and John A. McGuire clerk. An association was then constituted in the usual form,
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under the style of "Sulphur Fork Association of Baptists." The names of the churches which entered into the constitution were Sulphur Fork, North Six-mile, Pigeon Fork, Rock Lick, and East Fork, in Henry county; Patton's Creek, Union Spring and Friendship, in Trimble, and Lick Branch in Oldham. These nine churches aggregated 464 members. The preachers be- longing to them were J. W. Thomas, John A. McGuire, Isaac Foster, William Dawkins, John Dupuy, Isaiah Cornelius, Abra- ham Bohannon and Allan McGuire. The last named moved to Missouri, the same year, and the venerable Dupuy was too old and feeble to labor. The next year Corn Creek and Providence churches were received into the Association, and with them two preachers-John Gillespy and George Kendall.
The first anniversary of the Association was held at Union Spring, commencing the 3d Friday in September, 1827. Isa- iah Cornelius was chosen moderator and John A. McGuire, clerk. Correspondence was received from Long Run, Concord and Franklin Associations. This correspondence was afterwards extended so as to include Licking, Elkhorn, Salem, Baptist and some other associations.
The first business of a general character that engaged the attention of the young association, was disposed of as follows:
"The first query from Union Spring was taken up, viz .: Is it right for a church belonging to this association to invite and encourage a preacher to preach in their meeting house, who has imbibed Campbellism, without a public recantation ?
Answer :- Inasmuch as we are not apprised of what Camp- bellism is, we are not prepared to answer that query.
The 2d query from Union Spring was taken up, viz .: Has a church a right to a seat in this Association, if she throws away her constitution that she joined this Association with? After considerable discussion agreed to drop the query."
This proceeding indicates, what was afterwards made manifest, that the leading spirits of the Association were al- ready infected by the heresy complained of by Union Spring church. This was the earliest use of the term Campbellism that the author remembers to have observed, but the denial of the body that it comprehended what was meant by the term, smacks more of the artful evasion practiced by the founder and early advocates of the system, than of the simple candor usually
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manifest in Baptist associations, at that period; and the refusal to answer the second query, indicates a strong sympathy in the Association, for the tenets of the would-be restorer of "the ancient order of things." The second query was taken up by the Association, at its next session. But, "after considerable discussion," it was again dropped. The party spirit, exhibited in the Association, was, of course, more aggravated in the churches; since it was kept constantly before them, by the zealous and turbulent advocates of the "reformation." Mean- while, an extensive religious awakening broke out among the churches, and, during the year, 1829, there were baptized, within the bounds of the Association, 416 persons. Of these, 167 were baptized at Sulphur Fork; 65, at Rock Lick ; 52, at Union Spring; 48, at Providence, and smaller numbers, at all the other churches of the body. Hillsboro church was also constituted, during that year. As was usual, where the follow- ers of Mr. Campbell were found, many of these converts were doubtless baptized in order to the remission of their sins; the fruits of which performance were soon made manifest.
The subject had now been sufficiently discussed, not only for the Association to become "apprised of what Campbellism was," but also, to enable it to make up its mind, how to dispose of that heresy, as the following proceedings, had in 1829, will show :
" On motion of J. A. McGuire, Resolved, That the report of Beaver Baptist Association, made in August, 1829, in re- lation to the Mahoning Association, be published in our min- utes, and our churches are advised to discountenance the seve. ral errors and corruptions for which Mahoning has suffered ex- cission from the fellowship of the neighboring associations, as contained in said report."
The errors and corruptions for which Mahoning suffered excission, comprised the peculiar doctrines of Mr. Campbell, an abstract of which was published in the minutes of Beaver Association, in August, 1829, and, in accordance with the above resolution, was copied in the minutes of Sulphur Fork Association, in September of the same year. The extract has been given in the general history. The passage of this resolu- tion led to a gradual separation of the Campbellites from the Baptist churches. By this schism, the Association lost nearly
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300 members, within three years. In 1829, it numbered 12 churches with 1, 134 members, and, in 1832, the same number of churches, with only 841 members.
In 1827, the Association, at the request of Sulphur Fork church, appointed three "union meetings," to be held at dif- ferent times and places, during the ensuing year ; and ministers were appointed to attend them. These meetings were kept up, as a means of disseminating the gospel, with more or less regu- larity about 20 years. The last one, it is believed, was held at Fox Run, in October, 1847.
About 1828, there was some excitement among the Methodists, within the bounds of this Association, as well as elsewhere, on the subject of what they termed "perfect sancti- fication." By this term, they meant entire freedom from sin. They taught, that, by earnest and constant seeking in the use of prayer, fasting and other holy exercises, a Christian might ex- perience a second conversion, after which he might live so as to "commit no sin in word, deed or thought." The Association thought it expedient to warn the churches against this error. It therefore appended to its minutes of the last named date, a cir- cular letter, in which it says : "It is a state of unspeakable and inconceivable enjoyment, [which] you never can enter into while in the body. To say you are perfect, would prove you perverse. To hope for its enjoyment, in time, is without any divine warrant. You must leave your bodies behind, before you can have any experience in it." This fond speculation seems to have given the churches little trouble ; and it soon be- gan to loose credit among the Methodists, with whom it origi- nated. The modern "holiness doctrine," "the higher life" and "the rest of faith," advocated by a few enthusiasts, especially among the Methodists, are only slightly modified forms of the doctrine of "perfect sanctification."
In 1829, the Association passed a resolution in favor of organizing Bible societies ; and, in subsequent years, the sub- ject has been discussed in the body, but it has never done much in the Bible causc.
In 1830, Friendship church, under the leadership of Isaac Foster, split on the subject of Campbellism. A majority, in- cluding the pastor, adhered to that heresy. At this date, the Association first recommended the churches to observe a sea-
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son of fasting and prayer. In 1832, the first year that the cholera visited the United States, the Association recommended the churches to observe the 2d Saturday in October, the 25th of December, and the 4th of July of the following year, as days of humiliation and prayer to God that he would revive his work among his people, and save them from the threatened destruc- tion that appeared to be hanging over them. This pious cus. tom was kept up till 1836, since which it has fallen into disuse.
From an early period in the history of the Association, there had been a difference of opinion in regard to the lawfulness of benevolent societies, as means of promoting the spread of the gospel. During the prevalence of Campbellism in the churches, this difference had been overshadowed by the greater excite- ment. But as soon as they were relieved from the latter em- barrassment, the old division of sentiment began to revive. The party which opposed benevolent societies were also inclined to what was called, in the language of the period, Antinomianism. In 1836, the Association added the following item to its articles of faith : "We believe that repentance towards God and faith towards our Lord Jesus Christ were enjoined upon all classes of men, by our Lord and his apostles, and that the ministry now should pursue the same course." This article was offensive to the Antinomians. But they were so decidedly in the minority, that they could not prevent its adoption. They were very act- ive, however, in their efforts to secure a majority in the Asso- ciation.
In 1837, R. W. Ricketts, a popular preacher. and a bold and able leader among the Antinomians, came into the Associa- tion with Mt. Pleasant church. The next year he was elected moderator of the body. Encouraged by this hopeful appear- ance, Mt. Pleasant church sent up the following request, in 1839:
" We request the Association to take into consideration the missionary system, and the manner in which it is conducted, and say whether she sanctions the institution or not."
The question was decided in the negative, and apparently without debate. This was a triumph for the Antimissionaries. But they were inferior in numbers, in the churches, and could maintain their superiority in the Association. only by a prudent management.
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In 1840, the Association met at East Fork church, in Henry county. This was a memorable session. According to appoint- ment, R. W. Ricketts preached the introductory sermon. It also devolved on him to fill the moderator's chair, and on John A. McGuire, to act as clerk, until the Association should be organized, by the election of officers. The party spirit was so intense that the occasion drew togetlier a great multitude which crowded the house almost to suffocation. The absorbing ques- tion of the hour was as to which party should elect a moderator. It was known, that a majority of the messengers were of the Missionary party, But it was also known that an Antimission- ary minority had split off from Sulpur Fork church, set up a claim to be the legal church of that name, and had sent a letter and messengers to the Association. It was not expected that its claim would be at once acknowledged. But if its existence should be admitted as evidence that Sulphur Fork church was in disorder, and thereby prevent the messengers of that church from voting, till after the election of officers, the Antimissionary party could elect the moderator.
The letters from the churches were now called for, and the clerk began to read that from Sulphur Fork church, wien the moderator interposed, saying there were two letters purporting to be from that church, and intimating his intention to lay them bothi on the table, until the Association should be organized. A lengthy debate ensued. The moderator contended that the Association did not exist until an organization was effected, by the election of officers ; and of course, a body having no exist- ence, could not act ; that being himself appointed moderator by the Association of last year, all the power now exercisable, was in his hands. The clerk argued that the moderator was only an officer of the body present, and could not transcend the consti- tution and rules of the association ; that the body present was vested with ample power to effect its own organization. He admitted that the minority of Sulphur Fork church had a right to be heard, in its complaints against the majority ; but it had no right to disannul the proceedings of the majority, In these opinions of the clerk, a large majority of the members and corresponding messengers, agreed. But the moderator persis- ted in his determination to lay both of the letters on the table. The clerk appealed from his decision, to the Association. But
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he decided that the appeal was out of order, inasmuch as no association existed, as yet. It was then moved that the letter from the majority of Sulphur Fork church be read. This motion was also decided to be out of order, upon the same grounds. Several other motions were made, and met with the same treat- ment. Even a motion to adjourn was ruled out of order. The clerk assumed the responsibility of putting a motion to adjourn till the following day, which was adopted. When the association met, on the following morning, the moderator declared the clerk to be removed from office, and appointed Samuel Rash to fill his place. Remonstrance was made against this exercise of arbitrary power, but proved of no avail. At this period, F. H. Goodrich read the following impeachment :
" However painful the task, I feel it a duty to appeal from the moderator, to the association : I impeach the moderator with incompetency to preside, as he has, in the first place, denied the presence and existence of the body over which he is called to pre- side ; and, in the second place, in violation of the rule of the asso- ciation, positively refused to grant an appeal to the Association, and also to put a motion for decision, when duly made and secon- ded ; and, in justification of his course, alleges that he cannot in conscience do otherwise : therefore, all hope of redress, through his agency, is impossible."
" About this time the crowd in the galleries became so great, that it was feared they might give way ; and all parties agreed to adjourn to the stand. The Association having seated themselves at the stand, the clerk, being the only officer of the Association, proceeded to submit the question on the impeach- ment, which was sustained without a dissenting vote. The moderator refused to submit. The clerk, however, proceeded to nominate E. G. Berry, as moderator, protem, which was confirmed by a vote of the Association. Both parties then pro- ceeded to read letters; but after a few minutes," Mr. Ricketts and his party withdrew, and took a position some hundred yards off. The Antimissionary party having thus separated itself from the majority, it was left to complete its organization, which it did, by the election of E. G. Berry, moderator, and J. A. McGuire, clerk. It then proceeded with the business of the Association, in the usual form. The minority organized under the style of the old fraternity ; but soon afterwards assumed the 26
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title of "Mt. Pleasant Regular Baptist Association," by which it is still known.
By this schism, Sulphur Fork Association lost about 300 members. But the churches now had peace, and might prose- cute any benevolent enterprise they deemed proper, without embarrassment. It was several years, however, before the Association availed itself of this privilege.
In 1845, it resolved to take up a collection for Indian mis- sions. Tne amount collected is not stated. This mission re- ceived the attention of the body frequently, afterwards. In 1847, $II was collected for its support.
In 1845, the churches were advised to keep up weekly prayer meetings. About this time the subject of Freemasonry was revived in some of the churches, and, in 1846, Eighteen Mile church sent up the following query .
" Will the Sulphur Fork Association tolerate her members in joining the Masonic Institution, or not ?"
The Association answered by adopting the following resolution .
" Resolved, That we advise the churches of this Association not to make the being in favor of, or opposed to, Freemasonry a test of fellowship.
" Resolved, That we will not allow the subject of Masonry to be discussed in this Association, believing that she has no jurisdiction over such questions."
This is the last time this subject, which had agitated some of the older churches of the body, nearly forty years, was brought before the Association.
The subject of the General Association was not brought before this body till 1848. At this period S. S. Sumner was appointed to receive all monies contributed for the use of that society, and to pay them over to J. D. Black, its agent. The amount contributed at that time was $202.35. From that time to the present, Sulphur Fork Association has generally kept up correspondence with the General Association, and contributed to its objects.
This Association was slow in adopting means for supplying the destitution within its own bounds. The first effort of the kind was made, in 1849. A committee of sixteen was appoint- ed to correspond with the churches, ascertain what amounts
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they would contribute, and engage the service of a minister to supply the destitution, so far as the means should be furnished. The committee reported, the following year, that they had collected from the churches, $145. 30; that they had appointed J. H. Shouse, T. S. Drane and John Corban a committee to carry out the purpose of the Asociation; and, that this committee had secur- ed the services of W. W. Foree, who had commenced his labors, in January. On receiving his appointment, the missionary established eight stations, at which he preached at regular intervals, besides preaching casually at various other points. His was a pioneer work, and he had a season of sowing, rather than of reaping. He rode 860 miles, preached eighty sermons, delivered twenty exhortations, visited numerous families, and baptized six converts. His preaching points were wisely selected, and his sowing ultimately yielded a good harvest. He was reappointed for the following year, but his report was not printed. A. M. Ragsdale was appointed, in 1852, at a salary of $350, with the privilege of retaining the pastoral charge of Middle Creek church, to which he preached once a month. W. C. Price and W. W. Foree were also employed for a part of the year. No reports of their labors were printed. Next year, Archer Smith was the missionary, and reported that he had preached 251 sermons and baptized fifty-seven converts, during the year. Between this period and 1861, Archer Smith, A. M. Ragsdale, E. B. Stratton and J. B. Porter served as missionaries, at different periods. At the latter date, the civil strife of the country put a stop to missionary operations, within the bounds of the Association. After the close of the War, the associational mission was revived, and something has been done in that work; but it has generally languished, and there has been a decided want of interest in the churches, in that important enterprise.
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