USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 48
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OTTER CREEK ASSOCIATION.
This fraternity extended over a territory embracing more than a dozen counties, lying around Louisville. It originated in the general confusion that pervaded the denomination, on the subject of missions and benevolent societies, after the organization of the Kentucky Baptist State Convention. The churches of which it was composed were, in a few cases, majorities, but more generally minorities of churches that had split on the exciting subject. Seven of these fragments of churches met, by their messengers, at Otter Creek meeting house in Mead county, on the 25th of October, 1839, and formed "Otter Creek Regular Baptist Association." The fol- lowing churches, which aggregated 376 members, were in the constitution : Elk Creek, Otter Creek, Union, Sinking Creek, Hill Grove, Ephesus and Bethlehem.
The Association grew quite rapidly, for a time. Within a year after its constitution, it numbered 13 churches, with 502 members. In 1842, it numbered 21 churches, with 760 mem- bers. This was the largest membership it ever attained. It had not only declared itself opposed to all benevolent enter- prises, but had adopted, as its faith, a species of Antinomian philosophy, which obviated the necessity of any christian effort, and gave ample scope for the vague speculations of its illiterate preachers.
ENOCH S. TABOR, perhaps the most gifted minister of the body, but by no means of the best religious reputation, came to the conclusion that the resurrection of the body was unphilo- sophical, and began to declaim against that item of christian doctrine. He had been appointed to preach the introductory sermon before the Association, at its meeting at Mt. Pleasant in Franklin county, in 1847. But having been busy during the year preaching against the doctrine of the resurrection, and
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(what was almost as bad, in the eyes of the fraternity,) having joined the Free Masons, he was prohibited from preaching the sermon; and Ephesus and Brush Creek churches, and a major- ity of Mt. Tabor church, were excluded from the Association, for receiving his doctrine. In 1851, four churches of the body were reported dissolved. In 1855, it was reduced to eighteen churches with 339 members. After a few more annual meet- ings, it ceased to convene altogether, and it is probable that no ' one of its churches has now even a nominal existence. We have statistics of the Association for twelve years, during which there were baptized into the fellowship of its churches, seventy- three persons.
Among the most respectable ministers of this body, were Benjamin Keith and his nephew, Waller Keith.
LIBERTY ASSOCIATION.
This large and prosperous body originated in a split in the old Green River fraternity, on the subject of missions, in 1840. But the origin of the split dated much further back. Green River Association, like all others in the State, at an early period was warmly in favor of missions. As late as 1820, it recom- mended, in its circular letter, " Bible societies," "missionary societies," home and foreign missions, the support of ministers and the means of qualifying them for their labors. Two years later, it said, in its circular letter : " While praying the Lord of the harvest for more laborers, our alms for their support should ascend before God for a memorial." But about this time, the notorious Daniel Parker and some other preachers came into the Association, and preached, with great vehemence, against mis- sionary societies. The churches were generally illiterate, and they all held in remembrance the traditions of their fathers, con- cerning the oppression of " Episcopal taxes," in Virginia and the Carolinas, and they began to be suspicious, that missionary societies, conducted by learned and talented men, were in some way designed to take away their liberties, and oppress them with taxes. This caused many to set themselves against all benevo- lent societies, while the more enlightened still warmly favored missions. A division of sentiment in the body was a necessary
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consequence. In 1824, "on motion to introduce a system of itinerant preaching throughout the churches of Green River As- sociation, a large majority voted in the negative." The next year, the Association expressed its disapproval of a Baptist tract society, located in Washington City.
The Missionary party, finding itself powerless to effect any- thing in the Association, remained quiescent, several years, con- tenting itself with contributing privately to missionary enter- prises. Even this caused some murmuring. But, in 1834, it secured a recommendation, by the Association, "that the churches should not make the subject of the Kentucky Baptist Convention a test of fellowship." In 1836, the Association de- clared, "That as a body, this Association has never had any con- nection with the Kentucky Baptist State Convention ;" but at the same time, it advises, "that churches and individuals should be left free to act as they think the Scriptures require." This was not satisfactory to either party. The Missionaries desired the privilege of combining their efforts in the cause of missions. Accordingly, in 1837, a move was made to adopt some plan to secure a more general preaching of the gospel, within the bounds of the Association, and for the supply of the destitute ; but " the motion was over-ruled."
The next year, an extensive revival prevailed, and the hearts of the brethren were softened ; so that nothing was said, in the body, on the exciting subject of missions. But, in 1839, the Anti-missionary party was largely in the majority, in the Asso- ciation, and were correspondingly arrogant and domineering. A charge was preferred against Glasgow, Mt. Olive and Bow- ling Green churches, "for having joined, or represented them- selves, as churches, in the General Association." The case was referred to the churches, with a request that they send up their decision to the next Association. Correspondence with Gasper River Association was dropped, because she "held mis- sionary churches in her body." The Missionary party now saw that it could expect no quarters from the Association. A prop- osition was made, therefore, "that this Association come to a friendly division, and that all members, friendly to missionary efforts, be lettered off from this body." This proposition was referred to the next Association, and the Missionary party was defeated in its last effort to obtain relief. It had now only the
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alternative of submission to an intolerant majority, or revolution. It speedily chose the latter ..
The Messengers of the Missionary churches appointed a meeting for consultation. This meeting convened at Glasgow, on the 12th of June, 1840. Messengers were present from the following churches: Mt. Tabor, Bowling Green, New Hope, Three Springs, Salem, Mt. Olive, Glasgow and Liberty Hill. Jacob Lock was chosen Moderator, and Richard Garnett, Clerk. The following preamble and resolutions were adopted :
"Whereas, We have for several years past witnessed in the Green River Association a departure from the former usages of that body, and a culpable opposition to the missionary enter- prise-an enterprise not only authorized, but made obligatory by the Savior's last command : 'Go ye into all the world and preach the gospel.'
" And, whereas, said Association, by arraigning, at its last session, Bowling Green, Glasgow and Mt. Olive churches, for representing themselves in a missionary body, (the General As- sociation of Baptists in Kentucky, ) invaded the sacred precincts of church sovereignty, and interfered with liberty of conscience in religious matters ; therefore,
" Resolved, That we decidedly disapprobate, and sincerely regret the course pursued by the Green River Association.
" Resolved also, That we, in the name of the churches we represent, withdraw from said Association, that we may worship God, and labor for the extension of the kingdom of Christ, ac- cording to the dictates of our consciences.
" Resolved, further, That it is expedient now to organize a new association, on principles securing the invaluable privilege of serving God agreeably to the requisitions of his word."
The meeting then adopted a constitution, abstract of prin- ciples, and rules of decorum, assuming the title of "Liberty Association of United Baptists." The 8th article of the con- stitution reads thus: "Every church and individual member shall be at liberty to give to, or withold from the benevolent in- stitutions of the day ; and giving, or witholding, or joining any of those institutions, shall be no bar to fellowship." The new Association appointed its next meeting to be held at Mt. Tabor meeting house, and invited sister churches agreeing with them in faith and practice, to meet with them, by letter and messen-
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gers. According to this arrangement, the Association met at Mt. Tabor, on the 3Ist of July, 1840. J. M. Pendleton preached from Matt. 5:16. The officers of the preceding meeting were re-elected. The church at Union Chapel was admitted into the union. It was agreed to solicit correspondence with Barren River, Bethel, Russells Creek, Gasper River and Goshen Asso- ciations. The claims of the American and Foreign Bible Soci- ety were presented, and a collection of $31.30 taken up to pro- mote its objects. It was recommended that each church in the Association hold a protracted meeting during the ensuing year.
The next meeting of the body was held at Salem, in Barren county, commencing August 14, 1841. The year had been a prosperous one. At its constitution, the body numbered eight churches ; at its meeting the same year, at Mt. Tabor, it re- ported eight churches with 645 members ; and, at its meeting, in 1841, eleven churches, 225 baptisms, and 908 members. Moses Aikin was appointed to labor as missionary within the bounds of the Association, and a board, or, as it was then called, a committee, was appointed to conduct the affairs of the mission. This committee, which was the first missionary board of Liberty Association, consisted of the following brethren : Peyton Cook, James Lock, John Burnam, John Jones, A. M. Barret, A. Ford, John White, Isaac Newland, T. B. Drake, Isham Hardy, A. A. Gossam, Henry Eubank, J. M. Anderson, Rob. C. Blakey, and David T. Busby. The board reported to the next Associ- ation that Moses Aikin had labored six months, John Jones and James Lock, six weeks each, and that, after paying the missionaries, there was a balance of $23 in the treasury. Moses Aikin was again appointed, for the following year. In 1843, the report of the board was not printed. But Mr. Aikin was again, and for the third year, appointed missionary-this time, by private ballot-and his salary was fixed at $300, together with whatever sums might be contributed to him, where he should labor. Of this year's proceedings, no report was made, except that the missionary's salary was fully paid.
A spiritual dearth prevailed, during the year 1844, and the Association became dissatisfied with its plan of missionary ope- rations. The new plan adopted, was to divide the Association into four districts ; and the churches in each district were to ap- point a board, consisting of one member from each church, which
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board was to employ a missionary and provide for his support. This plan was tried two years, and proved inefficient. In 1846, the churches were advised to sustain their pastors, that they might give themselves wholly to the work ; and all the ministers of the body were requested to preach among the destitute, as much as possible. Each preacher present was called upon to " state how many days of missionary labor he would perform dur- ing the succeeding year. The subscription amounted to 257 days, thirty days of which was pledged by Isaac Newland, who promised to enable his pastor to redeem the pledge. This plan was operated ten years, and succeeded well. At first, the bur- den of the work rested principally on the preachers ; but grad- ually the lay brethren adopted the example of Isaac Newland, and shared the burden with their pastors.
In 1856, a missionary was again employed. The plan adopted was that the General Association was to send an agent into the field, collect the necessary means, and pay the mission- ary. John G. Durham was appointed, and made an excellent report. The subsequent reports are obscure, but the plan seems to have been operated till the War put a temporary stop to the work. During the War, and for five years afterwards, the missionary labor was performed by the preachers, accord- . ing to the plan adopted in 1846. In 1869, the work was again intrusted to the General Association. R. R. H. Gillock was appointed missionary, and succeeded well. This plan was fol- lowed two years, when the General Association declined further resposibility. The board of Liberty Association then assumed the full responsibility of the work, which has been prosecuted to the present time, substantially on the plan of 1841.
This Association prospered greatly, during the first three years of its existence, during which time it grew from eight churches with 654 members, to twenty churches with 1,639 members. It appears to have piously appreciated the good- ness of God, in blessing it so abundantly. In 1843, it recom- mended the churches "to observe the first Saturday in January and July, as days of fasting and prayer to God, that he would continue his blessings, and pour out his spirit more copiously on the churches." The churches were especially urged to pray the Lord to send forth loborers into his harvest. In 1846, it was recommended, "that the first day of October and July be
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observed as days of fasting and prayer, that God would revive his work." In 1855 it was recommended to the churches, "that they observe Saturday before the first Sabbath in October as a day of fasting, humiliation and prayer to God, that he would humble our hearts, make us grateful for his innumerable bless- ings, and revive religion in our midst." The 25th of December, 1859, was recommended to the members of the churches as a day of fasting and prayer, without any specified object. This appears to have been the last fast recommended by this Asso- ciation, and this pious custom of the fathers was allowed to fall into disuse.
The subject of Sunday-schools was brought before this As- sociation for the first time, in 1844, when the following resolu- tion was adopted :
" Resolved, That the best interests of our churches and our country may be greatly promoted by the organization and fos- tering of Sunday-schools." The resolution appears to have remained a dead letter. Even the Association took no further notice of the subject, during the next eight years. In 1852, the ministers were "requested to present the subject of Sunday- schools and the monthly concert of prayer," to the churches. The manner of presenting the subject shows a want of interest in, and appreciation of it. In 1856, the Association showed the first real interest that it exhibited on that subject. A committee was appointed to report on Sabbath-schools. S. P. Forgy, pas- tor of Glasgow church, submitted a brief, but spirited report, to the following purport : "There are but few schools in opera- tion, in our Association. We are neglecting an important means of moralizing and christianizing our land. It is to the youth that we must look for the future church. Shall we neg- lect them, and let them grow up in ignorance and vice, or shall we have a Sabbath-school established in every church and neighborhood ?" A resolution was appended to the report, requesting the pastors to labor to establish a Sabbath-school in every church. From that period, this important branch of christian benevolence has received constantly increasing atten- tion. In a report, submitted by A. W. Richardson, in 1870, it is said: "Your committee on Sabbath-schools hail with pro- found satisfaction, the evidence of a wide spread and deeper interest in this noble work. A few years ago, a Sunday-school
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in one of our country churches, was the exception, now, in most localities, the absence of such a school is the exception."
The various leading objects of christian benevolence early engaged the attention of this body. Bible societies, Indian missions, foreign missions, the Colonization Society, and home missions all shared its sympathy and contributions. But, in 1848, it adopted a policy, which was peculiar, though, perhaps, not unwise. Feeling it impracticable to keep the churches sufficiently posted concerning all these enterprises, to en- list their intelligent cooperation, the Association resolved to concentrate its efforts in supporting one benevolent enterprise, aside from its domestic work, without, however, discouraging contributions to others. It made choice of the Indian mission, as the object of its especial encouragement. R. W. Thomas, was, at once employed to visit all the churches in the Associa- ciation, and explain to them the whole subject of Indian mis- sions. During the ensuing year, the sum of $154.85 was col- lected, and appropriated to this enterprise. The mission was fostered in this manner, by the Association, a number of years.
In 1846, the treasurer of the printing fund was directed to expend the surplus money left in his hands, in purchasing books for the young preachers in the Association. Five years later, it was resolved to establish a book concern; and a small contri- bution was at once taken up for the purpose. R. W. Thomas was appointed agent for the new institution. R. T. Gardner succeeded him, in 1853, and was appointed to act as colporteur. No reports regarding the book concern, were published, and what it accomplished cannot be ascertained.
In 1851, it was, "Resolved, That a ministers' and deacons' meeting be held in the bounds of this Association, in the month of Novenber, of each year, the object of which is to consult on the great interests of the Redeemer's kingdom." The first meeting of this organization, so far as can be ascertained, was held at Little Bethel, in Barren county, in November, 1852. It appears to have been soon dissolved; for, in 1857, the Associa- tion again recommended the organization of such a meeting. But this, if, indeed, it was organized at all, soon shared the fate of its predecessor. It was not till 1867, that the subject was re- ferred to again. At this date, it was resolved to "revive the
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ministers' and deacons' meeting," as it was believed to be "the best plan to arrive at the gifts" in the body.
The subject of education was introduced into the Associa- tions, for the first time, in 1853. A committee reported in favor of establishing a high school within the bounds of the Associa- tion, "one of the grand objects" of which should be the educat- ing of young preachers, free of charge. A charter was secured for such an institution. But this instrument proved unsatisfac- tory, and the enterprise failed. In 1870, a report made to the body by W. W. Durham, closes in these words: "We rec- ommend that steps be taken to organize, locate, and put in operation a high school for Liberty Association." A similar suggestion was made in the report on education, in 1871, with the additional suggestion that it be a female high school. A committee, consisting of P. H. Leslie, T. W. Dickey and C. T. Cheek was appointed to digest a plan, secure a charter and re- port to next Association. The enterprise was carried to a suc- cessful issue. The school was located in Glasgow, and, in 1875, the committee on education reported as follows: "We are happy to inform you that our female college building is now complete, and its halls will be opened the first Monday in Sep- tember, for the reception of our daughters. The building is situated on an eminence commanding a splendid view of the town and surrounding country." The school has been in suc- cessful operation, about nine years, and has established an ex- cellent reputation as an institution of learning.
The subject of temperance reform first received the atten- tion of this body, in 1853. A committee, of which R. W. Thomas was chairman, made a report, which contains the fol- lowing facts and sentiments: "We know of no subject which demands more earnest consideration. It is estimated that 30, 000 drunkards die, every year, in the United States. Let every one abstain from intoxicating liquors as a beverage. The ques- tion of a prohibitory liquor law is likely to be agitated through- out the States. Will not every voter in the churches composing this body, vote in favor of such a law?" The next year, a reso- lution was adopted, advising " the churches and the members : composing them, to abstain from the use of intoxicating liquors as a beverage, and to use their influence, in all proper ways, to promote entire abstinence." These sentiments, it is believed,
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have been uniformly, though perhaps not unanimously, held by the Association, to the present time.
Some incidental transactions of the body are worthy of note. In 1855, it opposed the project of organizing a Green River General Association. The next year, in answer to a query from Blue Spring church, it expressed the following opinion : " It is the opinion of this Association that baptism belongs to the church; if the church thinks best, she may set apart any of her members to baptize ; but we do not think that a deacon is authorized to baptize by virtue of his ordination to the dea- conship." In 1858, the Association contributed $100 to aid J. G. Hardy, a young preacher, in procuring an education at Georgetown College. The following resolution, adopted in 1867, shows the feeling of the Association towards the colored people who had recently been their slaves : " Resolved, That we have only the kindest feeling of friendship for the colored man, and we will do every thing we ought to do, to ameliorate his condition." The following preamble and resolution defined the position of the Association, on the subject of alien baptism : " Whereas, Some Baptist churches have recognized the validity of Pedobaptist and Campbellite immersions, by receiving mem- bers from those congregations, without reimmersing them · Therefore, Resolved, That we advise and counsel our brethren of Liberty Association, that they abstain from this er- ror, and that they fail not to enter their protest against the recognition of such immersions.
The progress of this body has been unusually regular, ex- cept, that, on two occasions, it dismissed a number of churches to join other associations. In 1850, it numbered 29 churches with 1,772 members ; in 1860, 25 churches with 1,797 mem- bers; in 1870, 31 churches with 2,785 members ; in 1880, 50 · churches with 3,872 members, and, in 1882, 41 churches with 3,602 members. From its constitution, in 1840, to its meeting, in 1882, there were baptized into the fellowship of its churches, 7,401 converts.
OLD CHURCHES. This fraternity embraces some of the old- est churches in the Green River country. Of Mt. Tabor, Blue Spring (originally, Mud Camp) and Sinking Creek, something has been said elsewhere. Salem, in Barren county, was consti- tuted in 1804, and united with Green River Association. In
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1812, it entered into the organization of Gasper River Associa- tion, and, in 1820, entered into the constitution of Drakes Creek Association. Two or three years later, it returned to Green River, and, in 1840, entered into the constitution of Liberty Association. Lonoke was constituted, near the present site of Woodsonville, in Hart county, under the name of " Green River," in 1803. It was afterwards moved two or three miles south, and took the name of Pleasant Hill. It assumed its pres- ent name, and occupied its present location, two miles from its ancient site, in 1878. Dover was constituted, about five miles south-west from Glasgow, in 1810, and was a member of Green River Association, till 1830, when it entered into the constitu- tion of Barren River Association. It joined Liberty, in 1868. Cave City, formerly called New Hope, and Glasgow churches were constituted, in 1818. The remaining churches of this body are younger.
Among the early preachers of this Association were Jacob Lock, James Lock, J. M. Pendleton, Thomas Edwards, John Jones, A. Ford, R. W. Thomas, Moses Akin, Azariah Hatcher, J. B. Evans, James Brooks, Isaac N. Brown, R. C. Doyle and Wm. Hawkins. Of Jacob Lock, Thomas Edwards and James Brooks, some account has been given.
JAMES MADISON PENDLETON, a son of John Pendleton, was born in Spottsylvania county, Va., November 20, 1811. His parents moved to Christian county, Kentucky, in 1812. Here he was raised upon a farm, attending the neighborhood schools, at such times as he could be spared from labor. By this means, he acquired some knowledge of reading, writing, arithmetic, geography and grammar. His parents were pious Baptists, and he was the subject of early religious impressions. At the age of 15 years, he commenced seeking religion with much earnest- ness. For about two years, he groped in darkness ; but he was finally enabled by divine grace to trust in the Savior. He united with Bethel church, in Christian county, and, on the 14th of April, 1829, was baptized by John S. Wilson. In February, 1830, he was licensed to preach. For some time he labored under many doubts as to his call to the ministry ; and some of the old ministers feared he would never make a preacher. Early in the year, 1833, he went to Hopkinsville and entered school, for the purpose of studying Greek and Latin. Meanwhile, he
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