By J. H. Spencer
Volume II, 1885
Chapter 1.
[Section 15]
Friendship, Twin Creek, Lynn, Union Regular,
Irvine, Clear Fork, Mountain,
Crittenden, Cumberland River No. 2, Jackson, Henderson County, Mt. Zion, Lynn Camp,
Blood River, West Union No. 2, Booneville, Warren County, Kentucky,
Powels Valley, Pleasant Run, Rockcastle, Shelby County, East Kentucky, Enterprise,
Sand Lick, Second North Concord, Blackford, Green River No. 2., Red River No. 2.,
Union County, Greenville, Long Creek, Owen, Ohio River Associations,
Colored Baptists and Freewill Baptists
pages 603-671
Friendship Association
"We, being a minority of that body (Greenup Association), could not induce her by any entreaties that we could bring to bear, nor any action we could enforce, to expel drunkards, or those that dealt out intoxicating drink, so much so, that the sin lay not in the lay members only, but that the ministry was engaged in the sin of habitual drinking, and the moderator has frequently taken too much of that bowl."
[p. 604]
and most influential minister of the body, as well as its moderator, was excluded from Friendship church. This gendered a confusion from which the Association could not recover, and, in 1854, it was formally dissolved.
Twin Creek Association
[p. 605]
are, in fact, of the same age. According to this teaching, the child born to-day is, in reality, as old as Adam: The recent birth is only a developement of an "eternal creation." So of the spiritual family, "created in, and simultaneously with Jesus Christ." Abel, the first Christian, is no older than the last one that shall be "born from above." The descendant of Adam is the natural man, a simple being wholy corrupt, and unchangeable in the present life. A descendant from Jesus Christ, whether born (developed) in the days of Abel, or in the present age, is wholy pure and incorruptable.
[p. 606]
He was a native of Virginia, and was born Feb. 13, 1783. In his youth he was brought by his parents to Kentucky, where he was bred to the trade of a hatter. During the great revival of 1801, he professed religion, and was baptized by Ambrose Dudley into the fellowship of Davids Fork church in Fayette county. In 1812, he moved his membership to Friendship church in Clark county, where it remained the rest of his life. In August of the same year, he entered the army, was afterwards promoted to a captaincy, was in the disastrous battle of River Rasin, and was taken prisoner by the British On being paroled, he returned home, and resumed the occupation of a hatter.
Lynn Associaiton
[p. 607]
and most of them were dismissed from Russells Creek Association. The constitution was effected at South Fork meeting house, LaRue county, Nov. 8, 1856. The following churches entered into the organization: South Fork of Nolin, New Market, Rolling Fork, Three Forks of Bacon Creek, Good Hope, Dover. Union Band, Mount Tabor, Ætna Union and Bethabara After the constitution, Mt. Moriah and Mt. Pisgah joined the Association by letter. The body then numbered twelve churches, aggregating 1,037 members. The following ministers were in the constitution: Wm. M. Brown, J. P. Bryant, John Ingraham, E. L. Jaggers, D. J. Logston, John Duncan. D. Miller, John Miller, S. P. Skaggs and J. T.Miller. Immediately after its organization, the Association appointed a missionary board, consisting of R. C. Ray, J. A. Miller, G. Dye, W. Walters and John Y. Brown, directed them to hold quarterly meetings, and requested each church in the Association to send a messenger, with its contribution, to each meeting of the board. This plan worked so satisfactorily, that it has been continued in operation to the present time. The body also advised the organization of a Ministers’ and Deacons’ Meeting.
[p. 608]
'77, it failed to publish its statistics. During the remaining twenty-four years of its existence, down to 1883, there were baptized for the fellowship of its churches 3,441 professed believers.
[p. 609]
to its present location, and assumed its present name. In 1856, it entered into the constitution of Lynn Association, with a membership of sixty-nine, since which it has had no permanent increase.
Union Association of Regular Baptists
[p. 610]
in Letcher, and three in the State of Virginia. It was constituted, in 1859, of nine churches, which had been dismissed from New Salem Association for the purpose. These nine churches aggregated 284 members. The progress of the body has been very slow. In 1870, it numbered 11 churches with 227 members, and, in 1880, 12 churches with 305 members. No information has been received concerning its old churches and ministers.
Irvine Association
[p. 611]
the desert soon began to blossom as the rose. Within 11 years, the Association increased from 7 churches with 270 members, in 1859, to 33 churches with 1,251 members, in 1870.
[p. 612]
to exhort and pray in public; but it was some years before he gave any especial promise of usefulness.
[p. 613]
He has been quite feeble for the last few months, and unable to do his accustomed work."
[]p. 614]
about eleven years of this time show that he traveled over his mountainous field, 19,096 miles; 2,603 sermons; delivered 1,139 exhortations; made 1,323 religious visits; witnessed 1,109 additions to the churches; baptized (in eight years) 861; constituted (with proper helps) ten churches; organized 112 Sunday-schools, and distributed large quantities of religious literature. He occupied the same field in which the famous J. J. Edwards was laboring, and his labors were the more valuable on account of his being an excellent organizer and disciplinarian.
Clear Fork Association
[p. 615]
earnestly advocated the use of the means of growth but there was a marked want of liberality in its churches, especially during the first decade of its history. This deficiency was made up, however, by the zeal of its self-sacrificing preachers, who supplied the destitution within its bounds; almost gratuitously. It has done comparatively little in the Sunday-school enterprise. The report of the committee on Sunday-schools, in 1881, contains this language: "We are sorry to say that, as a body, we are doing nothing in this great work. But two or three churches report Sunday-schools." The body appears to have taken no interest in missions beyond its own bounds.
[p. 616]
Pleasant Hill church, which he had gathered, about the same length of time. In all these congregations, he labored with good success and great harmony, and, although he was forty-three years old when he entered the ministry, he is supposed to have baptized more than 1,000 people, and to have married about the same number. At the ripe old age of eighty-six years, this faithful man of God was called to his reward above, August 14, 1883.
Mountain Association
[p. 617]
principally in Wolf and Breathitt counties. The exact time of its constitution has not been ascertained. In 1860, it reported seven churches with 197 members. It had considerable increase from that time till 1874, when it numbered eighteen churches with 655 members. Since that date, its aggregate membership has remained about the same, although it has received several new churches’ In 1879, it reported twenty-two churches, twelve of which aggregated 369 members, the other ten making no report.
Crittenden Association
[p. 618]
[p. 619]
was licensed to preach, in September, 1842, and ordained, in March, 1848. Since his ordination, he has acceptably served many churches in Crittenden and the adjoining associations. He was moderator of his Association at its first session, and has presided over it at least ten years.
Cumberland River Association No. 2
[p. 620]
of which are located in Pulaski county, aggregated 683 members. The body is avowedly Antimissionary, in the common acceptation of the term; but claims that the churches have a right to send out ministers to preach the gospel, but not to promise them salaries. It does not differ in its doctrinal views from the Missionary Baptists; but opposes all secret societies, and all religious organizations, except gospel churches. It belongs to that class of Baptists, commonly known, 40 years ago, as "Go-betweens." It has had a slight increase in numbers. When last heard from, in 1879, it numbered 13 churches with 886 members. During the past 18 years of its existence, from 1861 to 1879, there were baptized into the fellowship of its churches 728 professed believers.
Jackson Association
[p. 621]
was originally composed, appear to have previously belonged to South Fork Association, which was dissolved about 1861. Jackson Association was constituted about 1862. At first it corresponded with the neighboring associations; but, in 1868, it adopted a new constitution, and, passed the following resolution:
Henderson County Association
[p. 622]
of the denomination, but has also exhibited an enlightened zeal in the promotion of sound education and moral reform.
[p. 623]
fraternity. It was constituted by Wm. Bourlin and Van Teague, near a small stream from which it derives its name, in what is now Webster county, in 1803. It was subsequently moved ten miles north to its present location in Henderson county. Soon after its constitution, it applied for admission into Cumberland Association: but its petition was rejected on account of some charges which were alleged against Van Teague. The Association advised the church to be reconstituted, which was accomplished, in 1804, by Lewis Moore, and Jesse Brooks. The church then numbering about fifteen members, was received into Cumberland Association, and, on the division of that fraternity, in 1806, fell into Red River Association. Since 1811, it has belonged in turn, to Wabash, Highland, Little Bethel and Henderson County Associations. On the early records of the church are the names of Willingham, King, Spencer, Allison,Walden, Voris and Street. Its early pastors were Wm. Bourlin, John Weldon, Job Hobbs, John Dorris and Wm. Hatchett.
[p. 624]
Board and Wm. H. Whayne, in October, 1845. He has since, at different periods, served the churches at Grave Creek, Zion, Cherry Hill, Bethel and Cash Creek, all in Henderson county. For a number of years, he rode as missionary within the bounds of Little Bethel Association, and during his ministry, he has preached much in private houses and school houses. At one time, he visited, and preached to every church in Little Bethel Association without compensation. He has been a member of Bethel church, about 45 years, and has married about 600 couples. Two years ago, he remarked, that he had missed attending but three of his church meetings, except when providentially hindered, in 43 years. He has been prominent in the business transactions of both Little Bethel and Henderson County Associations, having been clerk of the former, eleven years, and of the latter, thirteen years.
[p. 625]
[p. 626]
Kentucky, and published in the American Baptist Flag. But the great work of his life was the leading of sinners to the Cross, in which he was more than ordinarily successful.
Mt. Zion Association
Lynn Camp Association
[p. 627]
in our union, churches that receive members from other denominations without baptism.
[p. 628]
his works; and that we advise our ministers to lay hands on no man for the ministry, who does not possess the qualifications required by the Bible."
[p. 629]
Blood River Association
[p. 630]
this body. It has advocated missions, education, Sunday-schools, temperance reform and other benevolent enterprises generally supported by the denomination. From the beginning, it has been unusually prosperous. At its constitution, in 1870, it numbered eleven churches with 873 members; in 1880, it reported twenty-four churches with 1,565 members, and, in 1883, thirty churches with 2,027 members. During the first thirteen years of its existence, it reported 1,412 baptisms.
[p. 631]
sad intelligence that he ceased from his labors, at the age of about sixty years, in the fall of 1884.
[p. 632]
been generally blessed in his ministeriallabors. He has probably well nigh reached his three score years and ten; but is still very active in his holy calling.
Red Bird Association No. 2
[p. 633]
same name. It was constituted about 1870, by two ministers of the names of Zechariah Sutton and John E. Revis, who had recently moved from Tennessee to this region. The Association, unlike its predecessors, favored missions, and other benevolent enterprises, and, for a time, seemed likely to prosper. In 1873, it numbered eight churches with 158 members. But the ministers who had been instrumental in its organization, and who, it is believed, were the only preachers that belonged toit, moved to the West, and it soon dissolved. The churches of which it was composed were unassociated when last heard from.
West Union Association No. 2
[p. 634]
the time of its constitution, the five which have remained in it, viz: Pleasant Hill, New Salem, Bethel, Indian Creek and March Creek, aggregating 334 members. In 1880, it reported, in Kentucky, five churches with 286 members, and, in 1883, six churches with 356 members.
Booneville Association
[p. 635]
the style of "Booneville Association of United Regular Baptists." These churches were generally small, and were located in a rough, mountainous country.
Warren County Association
Kentucky Association
Powels Valley Association
[p. 636]
in the Confederate service during the Civil War. The seceding churches organized under the above title, on Friday before the third Saturday in September, 1870. In 1879, the body reported twelve churches with 421 members. Five of these churches, aggregating 88 members, were in Kentucky.
Pleasant Run Association
Rockcastle Association
[p. 637]
hands hold tighter to a dime than our religion does to our souls." Within the last few years, there appears to have been considerable improvement in the liberality of the body, especially in the home mission and Sunday-school work.
[p. 638]
in preaching, by Zion church in his native county, and was ordained to the ministry, Sept. 4, 1847, by John Gilbert, John Day, Wm. Tyre and Jesse B. Berry. He was in a wide field of destitution, and was soon called to the care of three old churches and a new one which he had raised up. In this field he spent five years, after his ordination, devoting two-thirds of his time to preaching, and the other third to working at his trade and on a farm, for the support of his family. In 1852, he moved to Rockcastle county, Kentucky, and gave hismembership to Mt. Pleasant church. There, as in his native State, he devoted himself actively to the ministry, giving especial attention to the prudent advocacy of the cause of missions, which was quite unpopular in his field of labor, at that period. He was soon called to the care of several churches. Since his removal to Kentucky, he has been the principal instrument in gathering Mt. Zion, Pine Hill, Flat Rock, Broadhead and Pleasant Hill churches, all of which he served as pastor, during longer or shorter periods. He has also been pastor of Hopewell, Freedom, Flat Lick, Liberty, Double Springs and Poplar Grove churches, for different periods of time, has raised up three churches that were scattered and demoralized, and was a leading instrument in forming Rockcastle Association. It is but just to say, that he has been a very laborious and self-sacrificing minister, and has contributed greatly to the prosperity of the Baptists in his region of the State.
Shelby County Association
[p. 639]
the new fraternity numbered eleven churches, aggregating 1,797 members.
[p. 640]
only missionary it has ever appointed was what it termed “a musical missionary” as related above. Its progress in numbers has been rather slow, as compared with that of other bodies of its superior advantages. In 1872, it began with nearly 1,800 members; in 1880 it numbered fourteen churches with 2,096 members, and, in 1883, fifteen churches with 2,039 members. During the first twelve years of its history, it reported 1,165 baptisms.
[p. 641]
He was faithful to his duties as a church member, and, though never formally licensed to preach, did not hesitate to fill the pulpit, in the absence of a minister.
East Kentucky Association
Enterprise Association
[p. 642]
literature from Baptist depositories. That the churches report annually what they spend in the cause of benevolence. That each minister make annual reports of his labors, to this body. That the churches exercise strict discipline. That we will not receive, or hold in fellowship any church that receives alien immersions."
[p. 643]
some mining interest in Eastern Kentucky, he was induced to go to the Baptist University at Chicago, which institution he entered, in January, 1867. While here, he learned of the existence of Georgetown College in his native State. He entered this institution, in 1868,and remained till June, 1871. He had some tempting inducements to locate in the blue grass region of the State. But, after much deliberation and prayer, he decided that it was his duty to return to the mountainous region of his nativity, and spend his life in laboring for the good of the people among whom he had been reared.
Sand Lick Association
[p. 644]
Second North Concord Association
[p. 645]
him to preach on Sunday. The Association numbered, in 1885, nine churches, eight preachers and 592 members. Most of its churches are in Russell county.
Blackford Association
[p. 646]
church entered into the constitution of Blackford Association; but he was much beloved by the brethren for his past labors; and his simple, unaffected piety. The Lord called him home, at a great old age, in 1882.
Green River Associaiton No. 2
[p. 647]
Red River Association No. 2
Union County Association
Greenville Association
Long Creek Association
Owen Association
Ohio River Association
General Baptists
Free Will Baptists
[J. H. Spencer, A History of Kentucky Baptists, Volume 2, 1886; reprint 1984, pp. 603-671. -- jrd]
[p. 648]
Bourland, Job Hobbs, John Welden and John Grantham. The following eight persons were in the constitution: Henry Morris, Jane Morris, Sarah Wade, James Davis, John Buck, Aquilla Davis, Francis Berry and Mary Berry. The church united with Little River Association, with John Grantham as its pastor, in 1814. In 1820, it called the subsequentlydistinguished William C. Buck to its pastoral care, and, the same year, entered into the constitution of Highland Association. Mr. Buck served the church till 1835, when Wm. Morrison, who had been ordained by the church, the previous year, became his successor. About this time, the church divided on the subject of missions, and formed two churches, which continued to occupy the same house, till the Antimissionary organization perished. Mr. Morrison continued to serve the church, except during a brief interval, occupied by Joel E. Grace, till he was called to his reward, in 1858. Since his death, the church has been served, in turn, by M. H. Utley, William G. Inman, James L. Tichenor, Nicholas Lacy, J. S. Taylor, J. C. Hopewell, J. M. Ezell, F. J. Jessop, J. B. Haynes and others.
[p. 649]
that State. Soon after the Civil War, he moved to Kentucky, and settled in the lower Green River country, where he has continued to preach, and practice dentistry. He is a man of extensive reading, and is well versed in theology.
[p. 650]
Maries county, Mo., by John A. Frost and Wm. M. Biggs, and was chosen missionary of Dubois Association, in the same State. In this position he soon gained an excellent reputation as an earnest, devoted and successful young preacher. On the 10th of January, 1877, he was married to Mary M. Joice of Missouri, and returned to the place of his birth. At the beginning of the year 1878, he entered the work of the pastoral office in four churches in Webster and Union counties. In this position, he labored nearly three years with unusual success, both in strengthening the churches and in leading sinners to the Savior. In the fall of 1880, he went to Missouri, with the hope of improving his health. But he grew worse, and, in the following Spring, was barely able to return to his birth place, where he died of lung disease, May 7, 1881. Mr. Holman was an excellent preacher, and few young men have been more universally loved by acquaintances.
[p. 651]
[p. 652]
Elder J. S. Miller, clerk. A confederacy was constituted in the usual manner, and took the name of OHIO RIVER ASSOCIATION OF UNITED BAPTISTS. J. W. Crewdson was chosen moderator, and J. S. Miller, clerk. The churches entering into the constitution were Blooming Grove, Caldwell Springs, Camp Creek, Clear Spring, Crooked Creek, Deer Creek, Dyers Hill, Friendship, Good Hope, Mt. Olivet, Piney Creek, Pinkneyville, Sulphur Spring, Walnut Grove and Walkers Hill. They aggregated 1,425 members. After the organization, Cave Spring, with thirty members, was received into the union. The ministers belonging to these churches were W. R. Gibbs, C. Ogleby, J. M. Bebout, J. S. Miller, Collin Hodge, J. W. Crewdson, D. P. Campbell, Peter Melvin and E. B. Blackburn.
___________________s__________________
[p. 653]
[p. 654]
pious Christian, determined to emigrate to what was then the wilderness of Kentucky, and being unwilling to part man and wife, he exchanged another slave for Captain, by which means the latter was brought to the new country.
-------------------------
*
[p. 655]
However, this may be, he continued to watch over the church he had gathered, and it greatly prospered. It is said to have numbered, at one time during his ministry, upwards of 300 members. He continued to hire the time of himself and his faithful helpmeet till they were too old to be of any value as slaves, and to labor in the gospel, till his strength failed. He died at his cabin near Lexington, in the summer of 1823, at the age of go years.
[p. 656]
the 1st church sent to Elkhorn Association, in 1821, the following queries:
[p. 657]
force of the city." His moral courage was dauntless, and his Christian integrity unwavering. When the cholera visited Lexington in 1833, he was the only minister that remained in the city. The scourge was terrible, as many as 60 dying in a singleday. He remained at his post, burying the dead, white and black, including his own wife, until the fearful plague subsided in the city, after which he went forth to aid and comfort the sick and bereaved in the surrounding country. As a preacher, he was clear, strong, and remarkably effective. He baptized at one time 220 persons in 85 minutes, and, at another time, 60 in 45 minutes. During his ministry, he baptized over 5,000. In marrying slaves, he pronounced them "united until death or distance did them part."
[p. 658]
and not only improved rapidly in preaching, but also advanced in literary knowledge till he became a good English scholar and made considerable proficiency in some of the dead languages. His conduct was so uniformly exemplary, and his Christian meekness and humility so manifest, that he gained the respect and confidence of the white as well as the colored people of the city, and numbered among his friends and counsellors those eminent ministers of Christ, A. D. Sears, Wm. C. Buck, Thos. S. Malcolm, and John L. Waller.
[p. 659]
Run, Russells Creek, Lynn, Elkhorn, Bethel, Little River, Daviess county, and Goshorn Associations, at the beginning of the War, aggregated 11,659. Those connected with the remaining churches of the State, it is believed, would aggregate a somewhat larger number. It is estimated, therefore, that the colored Baptists in the State numbered about 25,000. During the succeeding five years, the number was much diminished by a large emigration to the free States, the fall of colored soldiers in the War, and other causes. The number that remained in the State, and retained the character of worthy church members, at the close of the War, could scarcely be estimated, with fairness, at more than 15,000. Most of these had virtually, if not formally, separated from the white churches, and were, therefore, without church membership. But many of them were true and earnest Christians; they had among them some pious and worthy preachers, and a few ministers of strong native intellect and fair acquirements. Prominent among the latter were Henry Adams, of Louisville, G. W. Dupee, of Paducah, E. W. Green, of Maysville, and J. F. Thomas, of Bowling Green. These, with others, began to gather their people into churches, and to encourage them to walk in the good way of the Lord. Recently freed from slavery, they were almost destitute of property; but their religious zeal amounted to a continuous enthusiasm. They met together in their churches, not only on Sabbath days, but in many cases, especially in cities and villages, where nearly all their early churches were formed, almost every night in the week for months together. Multitudes were converted and brought into their churches, and many backsliders were reclaimed. At the time of their associational meetings, in 1870, they were as well organized as could reasonably have been expected of a people almost entirely illiterate and wholly destitute of experience in conducting the affairs of deliberative bodies. They had, at that time, a General Association and at least six District Associations; and, although exact statistics have not been preserved, it may be fairly estimated that they had fully regained, in numbers, what they had lost by the War, and had, therefore, a total membership of 25,000.
[p. 660]
educated as Henry Adams, he possessed an equally strong intellect, was probably a more popular preacher, and was, at the period under consideration, much more vigorous and active. He was born the property of Elder Joseph Taylor, in Gallatin county, Ky., about the year 1826, and was raised in Franklin and Woodford counties. He professed religion and was baptized for the fellowship of Buck Run church, in Franklin county, by Peter Kenney, on the third Sunday in August, 1842. Three years later, he began to exercise in public exhortation, was licensed to preach in 1846, and in 1851, was ordained to the care of the colored Baptist church in Georgetown, by J. M. Frost and J. L. Reynolds. He continued to serve this church till the 1st of January, 1856, on which day he was sold at public auction at the courthouse door. Elder Wm. Pratt and some others bought him, and allowed him to purchase his freedom. In the spring previous to this transaction, he had accepted a call to Pleasant Green church in Lexington, where he continued to minister, till 1864, giving a portion of his time to the church at Versailles. In 1861, he called together, at Versailles, Elders Armstead Steel, James Monroe, Robert Martin, Stephen Breckinridge, and John Oliver, and organized the first ministers’ and deacons’ meeting among the colored Baptists of the State. While living at Georgetown and Lexington, he gathered the colored churches in Covington and Paris.
[p. 661]
Baptist Herald, a monthly journal, which he continued to edit and publish five years and one month.
[p. 662]
were compelled to abandon the enterprise for the present for want of means to meet expenses. They, therefore, recommended their young men to attend the Normal Institute, at Nashville,Tenn., until they could establish a suitable school for their accommodation in their own State; and several young preachers were sent by the different associations to that institution. Meanwhile, the effort to establish a college in Louisville was continued with unabated zeal, until it was crowned with success. A suitable lot and buildings were purchased by the General Association, which had been incorporated by the Kentucky Legislature for that purpose, and the school was opened Nov. 23, 1879, under the charge of Elder E. P. Marrs. In its report to the General Association in 1880, the Executive Board says: "The Theological Seminary is a very handsome piece of property. It is located in the city of Louisville, on the south side of Kentucky street, between Seventh and Eighth streets. The lot is 217 feet by 375 feet, extending through the whole square to Zane street." This property was purchased at a cost of about $13,000. In the fall of 1880, "Rev. Wm. J. Simmons, a well-educated and very energetic colored brother," was elected President of the institution. During the succeeding session, in students were enrolled. The school is now regarded a permanent institution, and will doubtless prove of great advantage to the colored Baptists of the State.
[p. 663]
held at various times and places, all over the State, though too frequently occupied in discussing speculative and impractical questions, have been of incalculable benefit. They have been a species of theological schools, in which the illiterate preachers have been instructed by their more learned and gifted brethren, in the doctrines of the Bible and the principles of good morals. These teachings have been adopted by the churches and associations, to such an extent, that it would be difficult to discriminate, unfavorably to the illiterate colored Baptists, between them and their white brethren, as to soundness in doctrine, purity in moral sentiment, and practical wisdom in propagating the gospel. Somespecimens of associational utterances on these subjects are worthy of serious attention. The General Association, at its first meeting, recorded these sentiments: All regular Baptist churches acknowledge the Bible as their guide in faith and discipline. The same law, therefore, that governs one Baptist church, governs all others; hence, the law which disqualifies a person for membership in one church, disqualifies him for membership in any other. Therefore, we deem it wrong, and highly injurious to the cause of Christ, to recognize the reception of any justly excluded person from a regular Baptist church, by any church of the same faith and order. We present this item of vital interest, hoping it may be carried out so as to preserve our christian fellowship inviolate. During the same session, this body "resolved, that this Association will consider the high advantages arising from industry and economy, which are so calculated to promote our future success and happiness," and, "that we will, in our several localities, oppose the use of spirituous liquors as a beverage." In 1872, the Ministers and Deacons' meeting associated with this body, advised, that none of the ministers nor churches receive Pedobaptist or Campbellite immersion, "nor any other immersion, unless performed by a legal administrator." About 1877, chartering railroad cars and making Sunday excursions for the benefit of benevolent causes, became quite common. At that date, the General Association adopted the following: "Whereas, There is a disposition on the part of a number of our pastors to encourage and engage in Sunday excursions, and since it has been practiced, to a great extent, it is becoming destructive to the interests of good morals and a thorough religious sentiment; therefore, be it Resolved,
[p. 664]
That it is the sense of this Association, that said Sunday excursions are wicked, and in direct violation of the command of God, when He says, 'Remember the Sabbath day, to keep it holy.'" The First District Association adopted similar resolutions, the same year, and also took a position on alien baptism, similar to that expressed by the State Ministers' and Deacons' Meeting. About this period, there were numerous disensions in the churches in various parts of the State, which the General Association supposed to have originated from a "lack of knowledge of Baptist church government and discipline." That body recommended the churches to procure Hiscox's Baptist Church Directory, and study it; and, in 1879, advised, that no aspirant for ministerial honors be licensed, unless he possessed "at least a limited knowledge of the fundamental principles of an English education." In 1881, the Association insisted very emphatically, that license to preach should be granted to no one who could not read intelligently and without blundering, any portion of the Bible, and pass an examination in Arithmetic, through fractions, spell and parse fairly, and show a knowledge of the outlines of Geography; and that acandidate should not be ordained, except for a special work -- such as a pastoral charge, the work of a missionary under appointment, &c. It also resolved not to countenance any brother who should "change from one council to another, apparently with the idea of slipping into the ministry without solid acquirements."
[p. 665]
beginning, a prosperous and enterprising body. A Ministers' meeting, and a Sunday-school convention are located on its territory, and are, in some sense, under its fostering care. By its request, the Baptist Herald, the first religious periodical edited by a colored Baptist in Kentucky, was published at Paducah by G. W. Dupee, the first number being issued in September, 1873. The growth of the Association has been unusually rapid. In 1870, it numbered 45 churches with 4,611 members, and, in 1880, 106 churches with 13,336 members, of which 1,650 had been baptized during the year.
[p. 666]
Carter, P. Durrett and J. Reid. Little has been learned of its history. It reported 31 churches, with 2,716 members, in 1876.
[p. 667]
reported 15 churches with 3,140 members; in 1880, 38 churches, 20 of which reported 4,922 members, the remaining 18 churches failing to give their statistics; in 1882, 47 churches were reported, 39 of which numbered 7,310 members, the other 8 churches failing to report their numbers.
[p. 668]
in Louisville, October 24, 1877, of the following five churches Little Flock, Limerick, First Corinthian, Mission, and Forest. The first four were located in Louisville, the other, at Newburg, in Jefferson county. They aggregated 278 members. Their ministers were C. Oldham, Elisha Clay, Ross Gofney, W. Harris, and John Hix. The constitution admits orderly Baptists to seats in the Association upon the payment of 50 cents each, and to membership for life, on the payment of $2.50. The body has had a rapid growth. In 1879, it numbered 11 churches, with 1,350 members.
[p. 669]
two associations which have not been heard from. If we estimate these two associations as numbering 15 churches each, we shall have 65 churches from which no statistics have been received. Suppose these churches to average 43 members each, which would be a low estimate. This would give an aggregate of 2,795. Add these to the numbers officially reported, and we have a total of 12 associations, 408 churches, and 50,368 members, as the numerical strength of the colored Baptists in Kentucky, in 1880.
[p. 670]
and gathered many small churches, which, at one time, aggregated over 500 members. It also planted a number of churches in the southern part of Illinois, of which an association, called Ohio, was formed. But after this, it began to wither away, and finally became extinct.
[p. 671]
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