USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. II > Part 5
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The following churches were received into the association at the dates indicated, between the year 1803 and the second divi- sion of the body, in 1817: In 1803, Severns Valley, (which had left the association, on account of its tolerating slavery, and joined Green River Association), and Nolin in Hardin county ; in 1804, Bacon Creek, in Hart county, and Beaver Dam Creek, in Edmonson ; in 1806, Bethel and Mill Creek, in Hardin; in 1807, Short Creek, believed to be in Grayson; in 1808, Union, in Hardin ; in 1809, Goshen, in Breckenridge ; in 1811, Salem,
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History of Kentucky Baptists.
in Harrison, Ind., and Little Union, in Spencer ; in 1821, Pleasant Run and Caney Creek, in Grayson, and Buck and In- dian Creek, Ind. ; in 1813, Rough Creek and Otter Creek, in Hardin; Rough Creek, in Ohio; Concord, in Grayson, and New Hope and Pisgah, in Breckenridge; in 1814, Mt. Pleasant, in Ohio, and Salem, at Bardstown, in Nelson; in 1816, Wal- nut Grove, in Breckenrigde, and Panther Creek, in Daviess, and, in 1817, Mt. Zion, in Hardin.
In 1803, several queries came before the association, one of which was on the subject of communing with other than Bap- tist societies, which was decided to be out of gospel order. It was also decided that the recent union with the Separate Bap- tists did not change any of the rules of order of either party. South District Association having been violently rent asunder during this year, it was agreed to continue correspondence with that party which adhered to the principles of the general union.
In 1804, correspondence was opened with Russells Creek Association. The churches were advised not to encourage strange preachers, unless they came well recommended, and maintained a good character. In answer to a query concerning feet washing, the association advises each church to act in accord- ance with its own conviction.
In 1805, the churches are cautioned not to allow William Downs to preach among them, he having been excluded from Rolling Fork church.
In 1808, it was averred not to be disorderly for a woman to marry the husband of her deceased sister.
In 1810, in consequence of the existence of a disorderly sect, calling themselves Baptists, the churches were advised " to give an expression of their faith and order, in letters of dismission, and require the same from persons desiring admis- sion." The sect here referred to, was a faction which had broken off from South District Association in 1803, and assumed the name of Separate Baptists. They held in fellowship, at least one prominent preacher (John Baily), who taught the doc- trine of Hell Redemption.
In 1811, the association advised that in ordaining a minister, the church should be unanimous, and have the concurrence of at least two ordained preachers.
In 1812, a correspondence was agreed to with Silver Creek
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Association, in Indiana. The following query from Cedar Creek was discussed and answered: "Is it agreeable to the gospel mission, for the ministers thereof to publish and preach funeral sermons ? If it is, we wish to know the scripture that authorizes it. Answer : We believe it is not, and we know of no script- ure which authorizes it." Also the following query from Little Union : "Doubts have arisen in our Baptist society, whether persons baptized (immersed) by a Baptist preacher, not ordained, should be rebaptized before they are received into our churches ? Answer : We believe each church is the most proper tribunal to determine the qualifications of her members, and that bap- tism is not rightly administered by any one except a regularly ordained minister." It was decided that to partake of the love feast with the Methodists, was a transgression of Baptist rules, and should require of the transgressor a public acknowledgement.
In 1814, it was advised that churches holding members who deny the personality and deity of the Holy Ghost, should be dealt with.
In 1815, a circular letter from the Baptist Board of Foreign Missions was received, at the hand of their agent, Luther Rice, who was invited to a seat in the association. It was decided that a person who relates his experience to a church, [and is ap- proved for baptism] is not under its watch care, until he is bap- tized. The association recommend to the churches to take such measures as they may think proper, for the education of candid- ates for the ministry. Judge Davage's pamphlet referred to in the history of Elkhorn Association, was condemned as heretical.
In 1817, James E. Welsh, a missionary to the West, was in- vited to a seat in the association.
At this date, the association numbered 31 churches, aggreg- ating 1,809 members. These churches were scattered over a territory, now embraced in at least fifteen counties. This rend- ered attendance on the meetings of the association, very incon- venient. It was thought advisable, therefore, to form a new as- sociation. Accordingly, the following churches were dismissed for that purpose : Rough Creek, Goshen, Pisgah, Bethel, New Hope, Caney Creek, Concord, Pleasant Run and Gilead, Ind. Mt. Pleasant and Panther Creek, which were not represented in the body, were accorded liberty to join the new association. Elders Walter Stallard, Warren Cash, Martin Utterback and
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History of Kentucky Baptists.
Shadrach Brown, with Joseph Lewis and George Helm, were appointed to aid in constituting the new fraternity, at Goshen church, in Breckenridge county. The time appointed for this transaction, is not specified, but most likely occurred the same fall.
This division left the association in 1818, 20 churches, ag- gregating 1,654 members. Between this period and 1840, the following churches were received, at the dates indicated : In 1819, Rudes Creek, in Hardin county and New Hope, in Wash- ington ; in 1821, Ohio (now Wolf Creek), in Mead and Chap- lin's Fork, in Nelson ; in 1823, Rough Creek, in Hardin county ; in 1824, Gilead, in Hardin, and Doe Run (soon afterwards dis- solved) ; in 1822, Forks of Otter Creek, in Hardin ; in 1829, Mt. Pleasant (now Brandenburg), in Mead ; in 1830, Younger's Creek, in Hardin, and Rolling Fork, in Nelson ; in 1834, Sink- ing Creek, in Breckenridge; in 1836, Rock Bridge (an old church), in Washington ; in 1838, Middle Creek and Hodgen- ville, in LaRue, Little Flock, (location unknown), and Mt. Zion, in Hardin ; and, in 1839, Westpoint, in Hardin.
In 1818, the association "earnestly recommended the churches to contribute to missionary purposes, " and expressed the " opinion that education societies greatly conduce to the promo- tion of the Redeemer's Kingdom." Correspondence was opened with Goshen Association.
The strictness with which the Baptists adhered to order, in these early days, is illustrated by several items of business, transacted by this association, in 1823. A certain preacher from another sect, had been received into one of the churches, on his former baptism. The question was introduced into the association, as to whether it would be orderly to invite him to preach and administer ordinances, under his alien ordination. The answer was : "It is not disorderly to invite him to preach, if the church of which he is a member has licensed him to preach ; but we think it not good order to invite him to ad- minister the ordinances under that ordination." Mt. Zion church, of which Elder James Haycraft was a member, for some reason, now unknown, had withdrawn from the association ; whereupon that body adopted the following resolution, in 1824: " That this association consider Mr. James Haycraft a disorderly preacher, who has withdrawn from us in a disorderly way, and
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refuses to give up his credentials." Union church expressed a doubt, in 1827, "as to the lawfulness of taking profiles and like- nesses, and hanging them up in our houses ;" but the associa- tion thought this was not " forbidden in the Scriptures."
In 1832, two letters came up, each purporting to be from Green River Association, that body having divided, in conse- quence of disturbances, gendered by the introduction of Camp- bellism. Both letters were rejected, and the parties were ad- vised to adjust their difficulties. The advice was acted upon, and the correspondence was resumed the following year.
Salem Association was not disturbed by Campbellism, at so early a date as was Elkhorn. Nor did that heresy prevail to so great an extent in the former, as in the latter. It was, however, introduced in some of the churches, on its northern border by Jacob Creath, jr., and produced a schism at Bloomfield, by which that church lost 57 members, who were excluded, in 1834. Among these was Jarvis P. McKay, an ordained minister. Salem church at Bardstown, and Mill Creek church, five miles east of that village, both under the pastoral care of Samuel Carpenter, were carried away by the dissimulation, insomuch that they were both excluded from the association, in 1834. A small remnant of each, however, adhered to the old faith, and both were acknowledged by the association, as the original churches at those places.
In 1833, the association, in answer to queries from two churches, expressed the opinion that it was not according to good order to receive the baptism, either of " the Reformers" or of "the Christian body." It was also, on motion of that most staunch and valuable church member, Abner King, of Cox's Creek, "Resolved, That the churches composing this as- sociation, be advised not to open their meeting houses, for preaching, by any person holding the doctrines of A. Campbell, or who call themselves Reformers, or of the 'Christian order,' commonly called 'New Lights.'" This resolution led to an im- mediate separation of the Campbellites, from the churches com- posing the association. The loss to the body was comparatively small in numbers. But Samuel Carpenter, one of the two preachers cut off with the Campbellites, was a man of consider- able influence and ability. In 1833, the year before the division, the association numbered 26 churches, aggregating 2,343 mem-
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bers ; in 1835, the year after the division, it numbered 27 churches, aggregating 2, 184 members, Sinking Creek church, numbering 29 members, having been added to the association in 1834.
About the time of the Campbellite schism, the leaven of Antimissionism began to work in some of the churches. This was aroused and excited by the association's advising the churches, in 1837, to send messengers to a contemplated meet- ing, which would convene in Louisville, the 20th of October, of that year, for the purpose of constituting a general association, to succeed the Kentucky Baptist Convention, which had recent- ly been dissolved. The next year an extensive revival prevailed. When the association met in October, 652 baptisms were re- ported, and six new churches were received. The revival was still in progress. In 1839, the churches reported 438 baptisms, and one new church was received. This precious refreshing from the presence of the Lord, stirred up the hearts of the Christians, and soon called forth the query : What can be done to carry out more effectually the Savior's command-Go ye in- to all the world and preach the gospel to every creature ? This question was not agitated in vain, as we shall see anon. But the revival brought no relenting to the Antimissionaries.
When the association met in 1839, Sinking Creek, Union and Rough Creek churches were not represented. A committee was sent to inquire the cause of their absence. The Antimission- ary parties in these churches, having already determined to se- cede from a Missionary Association which they could no longer fellowship, met, by their messengers, with other similar factions at Otter Creek meeting house, on the 25th of October, of the same year, and organized what they termed " Otter Creek Asso- ciation of Regular Baptists." This new fraternity met again the following May, when it numbered 13 churches, aggregating 502 members. This was a greater loss to Salem Association than it sustained by the Campbellite schism, at least, so far as numbers were concerned.
When Salem Association met, in 1840, Sinking Creek was dropped from the union, and it was ascertained that Union was reduced to 22 members, while Rough Creek reported only 16. Several others had been reduced by the rending off of small fac- tions. But the revival had far more than compensated for the
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loss. The association numbered, this year, 35 churches, aggreg- ating 3, 199 members.
At the meeting, in 1840, this association made for the first and only time in its entire history, a slight concession to the Anti- missionaries. The question as to whether this body should re- present itself in the General Association appears to have been referred to the churches, the preceding year. The association now took up the subject, and disposed of it as follows: "The . reference respecting the General Association-the churches com- posing our body, think it not expedient for the association to re- present herself at this time." It is manifest that this decision did not accord with the real sentiments of the body; for the very next item of business was the passage of the following resolutions :
"Ist. That this association appoint one minister, who will be acceptable to the churches, whose duty it shall be to preach to the destitute churches and neighborhoods, so far as shall be in his power, and report to the next association."
"2d. That he be remunerated for his services; and, on all suitable occasions, he shall take up collections for the same. And all the churches which feel disposed to aid in this cause, are re- quested to send up their contributions to the next association ; and that a committee of five be appointed to settle with the minister for his services."
In accordance with these resolutions, Colmore Lovelace was appointed Missionary for the ensuing year, and a committee, consisting of Samuel Haycraft, W. Quinn, T. Miller, R. Richards and C. Pearpoint, was appointed to settle with him for his services. This committee was, in fact, the first Missionary board in Salem Association. This was the same year that Elkhorn Association appointed J. D. Black her first Home Missionary, and appointed a committee of five to settle with him. This arrangement was continued three years in Salem association, and then dropped. The Missionary Board was revived, in 1851, and has continued to do efficient work, to the present time.
In 1849, another division of the association occurred, by mutual agreement. The body had become inconveniently large, and it was thought expedient to form a new association, of its more northern churches. The following churches were dismissed for that purpose : Cox's Creek, Bloomfield, Rolling Fork, Bards-
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History of Kentucky Baptists.
town, Mill Creek, Little Union, New Salem, Mt. Washington and Shepherdsville. Before this division, the association num- bered 33 churches and 3,352 members. The churches were urged to be more punctual in observing the Lord's day ; and to make an effort to sustain a Baptist Sabbath School in each church. The body was much weakened by the loss of its largest and most influential churches, which had been dismissed, as stated above, to form Nelson association : So that, in 1850, it was reduced to 22 churches, numbering 1,784 members.
This Association took its first action on the subject of Tem- perance, in 1849, when it adopted a series of resolutions, offered by W. L. Morris, of which the following is the substance: That this Association take a stand on the subject of temperance ; that the friends of that cause have our sympathies, our prayers and our aid, till the monster, intemperance, be driven from our land ; that we discountenance and disfellowship all professed christians who keep distilleries or tippling houses ; that we discountenance the practice of dram-drinking, by Baptists, whether at the pub- lic bar or in private, and recommend to the churches to do the same, and, that we invite the attention of our brethren through- out the State, to this momentous subject.
Two high schools were erected within the bounds, and under the auspices of this Association, about 1866. They were both quite prosperous, for several years. But finally the beautiful and valuable grounds and buildings of Lynland Institute passed into the hands of a private individual, and are now used for a family residence. The present condition of Salem College is not known to the author.
The first principal of Lynland Institute was an imprudent, ambitious young man, with a stubborn conviction of self-suffi- ciency, of the name of G. A. Coulson. He soon began to preach some chimerical notions, which caused disturbance in several of the churches. A number of grave, judicious brethren labored to induce him to cease preaching these disturbing senti- ments. But these attentions seemed only to inflame his self- conceit. The two most offensive propositions that Mr. Coul- son promulgated and labored to sustain, were that " there is no promise, in the New Testament, to the unbaptized, as such," and that, "there is no disciple-ship without baptism." In 1868, ยท Mr. Coulson, being a member of Gilead Church, and frequently
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preaching to it, the Association adopted the following resolutions, by an almost unanimous vote :
" That we admonish said church [Gilead], and all the churches of Salem Association, and advise Baptists everywhere, to give neither countenance nor encouragement to the unscriptural doc- trine of those who may attempt to sow the seeds of discord among us.
"That we agree with the editors of the Western Recorder and the Baptist, that these propositions are not debatable among Baptists, and that pardon, regeneration, justification and salva- tion are promised to believers. whether baptized or not; and that there are christians who have never been baptized."
Notwithstanding this plain admonition Mr. Coulson contin- ued to preach, and several of the churches continued to en- courage him. Wherefore, the Association, in 1869, adopted the following resolutions :
"That we reiterate the advice to the churches composing the Association, not to encourage the man, promulgating said doctrine; and that we will not receive messengers from any church, which calls or retains such a minister, as its pastor.
"That if any church should disregard this advice, a re- spectable minority of such church ought at their regular meet- ing, to declare their determination to present themselves to Salem Association, as the church, declaring non-fellowship for the doctrine above described ; and such a minority, in our judg- ment, ought to be received as the church, instead of the others who have departed from the faith of the Baptists."
At least three churches in the Association were divided. Most of the Coulsen party at White Mills Church, finally joined the Campbellites. The parties at Hodgenville were re-united, after much confusion, as were also those at Gilead. This Asso- ciation firmly maintained its ancient doctrine and usages, and Mr. Coulson moved out of its bounds, since which the body has enjoyed peace. Perhaps it should have been observed that this fraternity, in 1867, in common with most other similar bodies in the State, vigorously protested against the action of the Leg- islature by which the Campbellites were given exclusive control of the State Agricultural College.
Want of space will not allow of further details of the pro- ceedings of this old fraternity. It is sufficient to say that it has
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History of Kentucky Baptists.
continued to enjoy a good degree of prosperity, and has kept pace with its sister associations, in the benevolent enterprises of the day. It has had fewer vicissitudes than most similar bodies of its age. In its early history, it suffered the inconvenience of a great scarcity of preachers. Indeed, it has never been well sup- plied with ministers, even to the present time. But since the revival of 1800-3, it has had an unusually even course of prosper- ity. There have been baptized into the fellowship of its chur- ches, not far from 18,000 persons. In 1880, it numbered 42 churches, aggregating 4,230 members, and was the largest asso- ciation of white Baptists in the State, except Little River.
Sketches of the lives of most of the early ministers of this old fraternity, have been given in other connections. But sev- eral others have been added here.
DANIEL WALKER, one of the early preachers in Salem Asso- ciation, was of Welsh extraction, his father having emigrated from Wales, and was born in Virginia, about the year 1767. He came with his parents to Woodford county, Ky., about the year 1780. He was merely taught to read and write. His parents were pious Baptists, and he was led to the Savior in early life. He began to exercise his gift, in prayer and exhortation, when he was about 22 years of age. But his gifts were small, and he improved slowly. In 1804, he married Elizabeth Able, and set- tled in Nelson county, where he gave his membership to Wilsons Creek church. The following year, this church asked the advice of Salem Association, as to the propriety of ordaining him. The Association replied as follows : "Agreeably to a request from Wilsons Creek church, we advise them to call a presbytery for the ordination of Brother Daniel Walker." Accordingly, he was ordained, by William Taylor, Warren Cash and Joshua Morris, in January, 1806. He was immediately called to the care of Wilsons Creek church, to which he ministered 25 years. He also served Mill Creek church, in Hardin county, about ten years. He was called to his rest, June 3, 1831.
Mr. Walker's talents were below mediocrity ; but they were well used, aud thereby made valuable to the cause of Christ. He was cheerful and companionable, and was a welcome guest wherever he went. His piety was without reproach, and his zeal for the salvation of sinners, never flagged. In the social circle, as well as in public discourse, he consecrated himself to
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the service of his Master. It is not strange, that he was much beloved by the people for whom he labored gratuitously, so long.
MARTIN UTTERBACK was raised up to the ministry, in Salem Association. He was a native of Virginia, and was born about the year 1770. In early youth, he came, perhaps with his parents, to Woodford county, Kentucky, and settled on Clear Creek. He received a fair English education, for that time. During an extensive revival, which prevailed in his neighborhood, under the ministry of John Taylor, in 1789, he, with 163 others, professed conversion, and was baptized, by that famous old pioneer, into the fellowship of Clear Creek church. After some years, he moved to Hardin county, and united with Bethel church. Here he was ordained to the ministry, about 1807. For several years, he traveled and preached much with Warren Cash. He was by no means a brilliant preacher. But he pos- sessed good, strong common sense, was sound in the faith, and was a good expositor of the Scriptures. His plain, pious dis- courses were enjoyed by believers, and he did much good, in strengthening the young churches, in the frontier settlements. In 1811, he preached the introductory sermon before Salem As- sociation. He also wrote one of the earliest and best circular letters, published by that body.
In 1818, he moved to Grayson county, and took the pastoral care of Rock Creek church. . He also succeeded Enos Keith in the pastoral office at Concord. After laboring a number of years in this region, he moved to Richland county, Illinois, where he died at a good old age, and doubtless received the reward of the righteous.
CHARLES H. STUTEVILLE was a member of Rock Creek Church as early as 1817, and was ordained to the ministry, the following year. In 1818, Rock Creek church took a letter of dismission, and joined Goshen Association. In this body, Mr. Stuteville was pastor of Rock Creek, Bacon Creek and, perhaps, Concord churches, till 1839. At this date, Rock Creek broke off from Goshen Association, and united with a new fraternity, styling itself Otter Creek Association of Regular Baptists. By this means, Mr. Stuteville became identified with the new organ- ization, and attended its meetings, till 1842. He lost his eye sight about this time, but continued to preach several years longer, when the Lord was pleased to call him from a land of
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History of Kentucky Baptists.
darkness to the Home of Light. He was reckoned a fair preacher, sound in the faith of the gospel, and of an unblemished reputation.
ALEXANDER BUCHANAN was probably a native of Pennsylva- nia. He served as an officer in the American Army, during the Revolutionary War. At the close of the war, he emigrated to Woodford county, Kentucky. He labored with the pioneer preachers of that region, a few years, after which he moved to Ohio, and settled on Vermilion river. Here he died, much re- spected, about 1827.
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