On the 31st of January, 1818, sundry brethren and sisters, belonging to different churches in the neighborhood, met by appointment at the house of Bro. Isaac Wilson, who is still living near Buck Run meeting-house, for the purpose of taking into consideration the constitution of a new church. There were present by invitation, Elders Wm. Hickman, Silas M. Noel, James Suggett, John H. Ficklin, Mordicah Boulware, and Theodoric Bolware, who were formed into a presbytery, by appointing Elder Hickman moderator, and Elder [Silas] Noel Clerk.

     The following brethren and sisters presented themselves to the Presbytery, with suitable credentials as to their standing, &c. Elder John Taylor, (author of The History of Ten Churches,) Elizabeth Taylor, Benjamin Taylor, Purley Neal, Julius Blackburn, Elizabeth Blackburn, Francis Castleman, Isaac Wilson, Nancy Triplett, Lucy Nall, John Graves, Catherine Graves, Elizabeth Gatewood, John Price, Susan Price, Lewis Nall, Jane Nall, Love B. Fuller, Lucy Wilson, and Sally Head -- in all, 21. These, by a unanimous vote, adopted a covenant and rules of decorum, and declared their concurrence in the terms of the "General Union" of Baptists in Kentucky. Whereupon the Presbytery declared them a church of Jesus Christ, organized by their own voluntary act, under the name of the "Baptist Church of Christ on Buck Run."

     About the time of this constitution the congregations at "Great Crossings," "North Fork," and "Forks of Elkhorn," were enjoying a season of great revival, and many among them were added to the Lord. It seems probable that this ingathering of souls gave rise to the idea of a new constitution, though the number baptized on Buck Run was not so great as in several neighboring congregations.

     This church began her operations without a house of worship, but meeting repeatedly at the houses of the brethren for preaching and for business, and adopting a regular system for raising money to defray expenses, it was not long before a neat house of worship (of brick) was built, large enough for the congregation, and altogether creditable to those who planned and completed it. The house, however, has been succeeded by a much more commodious edifice of brick, built in the year 1848, on the same lot. Well finished without, and suitable furnished within, it is one of Kentucky's nicest. Soon after the constitution (the same year) the church joined Franklin Association, and continues a member of that body to this day.

     To give in detail the history of a church would scarcely be interesting to the general reader. Whoever is familiar with the fruits developed in the progress of one Baptist church, will have but little difficulty with reference to the progress of any church, so far as general principles are concerned. It is a fact worthy of note, that Baptist churches, while they acknowledge allegiance to no earthly tribunal, are nevertheless distinguished for their striking familiar likeness. Their growth, their decline, their pleasures, their trials, their prosperity, their declension, are all substantially the same; the congregational form of government, imposing no yoke on the disciples, giving opportunity for all the graces of the Spirit, and at the same time all the qualities of human nature, to work out their legitimate results. And as human beings are everywhere made of the same materials, similar results may be expected from similar organizations and influences, when left without extraneous forces to control them. In all these particulars, therefore, "Buck Run" church claims to have passed through nothing peculiar, in comparison with her sister churches in general. She has had alternately revivals and declensions; seasons of rejoicing and times of mourning; thus developing alike the "blessedness" of living under the smiles of an approving Leader; and the bitterness of enduring the visitations of a faithful Reprover and Judge.

     Immediately after the constitution, Elder John Taylor, being a member of the church, received and accepted an invitation, (to use his own language,) "to preach and administer the ordinances" in the church. He seems to have objected to being considered the Pastor of the church; but agreed to serve them, until they could (as he said) be better supplied. For two years this devoted servant of God sustained this connection with the church, and by his untiring industry and constant piety built them up and greatly increased them. In 1828, at his own request, he was released from regular service; but continued, nevertheless, to labor in conjunction with other ministers for the conversation of sinners, and the welfare of the church, until his death in 1835. In the early part of her history, the church was greatly benefited by a description of effort, now almost unknown in Kentucky; whether the church have gained or lost by its disuse, let the reader judge. Meetings for prayer, exhortation, and preaching the word were held frequently at night at private houses in the neighborhood. At these meetings, it was considered lawful to receive candidates for baptism. In the records of the church, it is frequently written, "Since our last meeting," (such and such persons) "were received for baptism." Old Father Taylor seems to have been peculiarly fitted for this kind of labor, which he sometimes jocosely termed "fishing."

     At the April meeting in 1818, the church appointed brethren Isaac Wilson and John Price to fill the office of Deacons, and it was resolved, that their appointment by the church was a sufficient introduction of them to office without ordination.

     The Baptist churches are not uniform in their practice on this point. Many of them ordain their Deacon by the "imposition of hands and prayer," while many others dispense with ordination; all Baptist churches, however, agreeing in this -- that the vote of the church is what gave to any member a right to fill any office in the church. The question respecting ordination is a question concerning a form, and cannot be of sufficient importance even to make a bar to union among our churches.

     One other item in the history of Buck Run Church may be noticed with profit. During Elder John Taylor's administration, the church adopted the plan of levying or apportioning by a committee, to meet current expenses; and sometimes to raise money for compensating their pastor. In general, these contributions were cheerfully paid, and occasionally a restless spirit was appeased, by other brothers voluntarily assuming to pay the sum he complained of as being burdensome; so that on the whole, the plan has been found to work well, and is continued to this day, though for some years it has not been resorted to for the pastor. The writer of this article is decidedly of opinion, that the principle is as applicable to the pastor's compensation, as to fuel, candles, sexton's services, and wonders that it is not faithfully applied.

     Besides Father Taylor, "Buck Run" has enjoyed at different times, for stated periods, whether longer or shorter, the ministerial labors of Elders T. Boulware, A. M. Lewis, W. Hickman, J. D. Black, John Bryce, and Joseph Taylor, all of whom preached with acceptance, and it is believed with profit to the church. The present pastor, Elder B. F. Kenney, preaches for the church twice a month -- 1st and 3rd Lord's days. His labors with the church commenced in 1841. During his administration the church has maintained her standing among her sister churches, whether for members or for piety. Many have been added to her number, and although the brethren are at this time complaining of great coldness among them, still pastor and people are united, and enjoy each other's confidence, and it may be hoped that increased prosperity awaits them in [the] future.

     By one providence and another, the church at Buck Run is at present the gospel home of five ordained ministers, viz: B. F. Kenney (pastor), C. Lewis, B. T. Quinn, William Craig, and W. F. Broaddus. These ministers, however, are for the most part engaged in regular labors elsewhere, so that the church, while she is held responsible for their good behavior, gets little benefit from their labor. It is not unlikely that Providence will in some way scatter these ministers into other church relations. At present they are all happily united, and it is difficult to see how their brotherly love could be interrupted; but it may very well be questioned, whether in the present condition of our Zion, any one church can profitably hold so large a number of Elders subject to her watch-care. God grant that the future of this church may be the continual sunshine of prosperity.

F

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[From Ford's Christian Repository, September 1858, pp. 678-681. Transcribed and formatted by Jim Duvall.]

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