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History of the Churches of Boone's Creek
Baptist Association of Kentucky
By S. J. Conkwright, 1923


     While Boffman's Fork Church was never a member of the Boone's Creek Association, yet inasmuch as it has been erroneously stated by Dr. Spencer and others that this church was identical with Boggs' Fork Church, we deem it advisable to give a short sketch of her history.
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      Boffman's (Baughman's) Fork Church, located on a creek of the same name in Fayette County, Kentucky, was constituted about 1787, (Dr. J. H. Spencer, History of Kentucky Baptists, Vol. II, page 81), and according to most authorities, she was one of the eleven churches that went into the constitution of South Kentucky Association in 1787. The earliest mention of this congregation that we have been able to find in any church or association records is in the list of twenty-one churches in the old record book of South Kentucky Association under date of 1795. The church appears in that list under the name of Boone's Creek Church. (Boffman's Fork is a fork of Boone's Creek). The minutes of the South Ketnucky Association show that when the Association convened with Gilbert's Creek Church, on the second Friday in October, 1799 a petition was presented by Boffman's Fork Church requesting that said church be dismissed in order that they might enter the United Association (Tate's Creek). The Association, in answer to the petition, said: "We do not think it proper to give them up to join the Association called the United Baptist (Tate's Creek), as they broke off from us in disorder in 1793." Dr. Spencer (History of Kentucky Baptists, Vol. II, page 91), says that Boffman's Fork Church was received into Tate's Creek Association in 1800; therefore, she must have returned the year following her withdrawal, or perhaps there was a division of the church, one congregation remaining in the South Kentucky Associaition, as the minutes of that Association for 1801 show that Boffman's Fork Church reported that year as having thirty-six members, and her messengers were Samuel Boone and Peter Eddleman.* We are inclined to believe that Dr. Spencer was in error when he stated that this church joined Tate's Creek Association in 1800, for Benedict (History of the Baptists, published in 1813) says that Tate's Creek Association met with Boggs' Fork Church in 1806, and names the twenty-three churches represented, but the Boffman's Fork Church is not included in this list.

      The minutes of the North District Association show that Boffman's Fork Church went into the organization of said Association in 1802, and reported forty-three members, the messengers being Samuel Boone, David Watts and William Tinsley. The minutes of this Association also show that this church, either under the name of Boffman's Fork Church or Boone's Creek Church, reported to said Association in the years 1803, 1804, 1805 and 1806, her messengers being each year Samuel Boone, David Watts and William Tinsley, or at least two of them. The last record that we have found was in 1806, when the church reported to North District Association, with thirty-two members.

      Boffman's Fork Church and Boggs' Fork Church were never the same congregation, as claimed by Spencer (History of Kentucky Baptists, Vol. I, page 478 and Vol. II, page 81), as we have shown that Boffman's Fork Church belonged to North District Association as late as 1806, while Tate's Creek Association met with Boggs' Fork Church the same year. (See sketch of Boggs' Fork Church).
* Note - The original minutes in the record book do riot give the number of members nor the names of the messengers, but these appear in the printed minutes.

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     Unity Baptist Church had two different locations in Clark County, Kentucky, the first being on Lower Howard's Creek, about two miles up the creek from Howard's Creek Baptist Church (Providence). This meeting house was of logs and built soon after the division in 1790. Tradition says that it was just about where the pumping station of the present Winchester Water-works Company is now located. Reference is made to this old log meeting house in July, 1796, in Order Book No. 2, page 78, Clark County Court, Kentucky. Zachariah Fields, who at that time owned the land where the lake is now situated, was appointed to work the road from the log meeting house to Winchester. How long the congregation worshipped in this log house we do not know, but in the year 1802, we find them located five miles south of Winchester, on Stoner Branch, about one quarter of a mile above where Stoner enters Four Mile Creek, on the land now owned by A. Howard Hampton, Jr. It was in this meeting house, in October, 1802, that North District Association was constituted, as the minutes of that year show.

      The constitution of Unity Church was brought about by a division in Lower Howard's Creek Church (Providence). The trouble arose over a difficulty between Elder Robert Elkin, the pastor of the church, and Elder Andrew Tribble, a member of the church, and the inference is that he was also pastor, as recorded in the minutes of Lower Howard's Creek Church, as follows: August 13, 1790, "Agreed that the members divide with the ministers, and that Elkin keep the old Constitution." (Presumably the church records). And on August 19, 1790, the following entry appears: "Some members not being present at the time of the division came forward and assumed the constitution, received Andrew Tribble and the part with him, and threatened Elkin and the part with him with excommunication, which was the cause of referees being appointed, who attended the call on September 1, 1790, and considered the nature of the division and constituted Elkin and the part with him as a church by the name of Providence; also constituted Andrew Tribble and the part with him as a church by the name of Unity, with free recourse to each other in matters of dealing as other churches." At the time of the division, the membership of Howard's Creek Church was about one hundred and seventy; the records do not state how many went with the Tribble party, but according to tradition it was not quite half of the membership. The feeling brought about by this difficulty between the two elders lasted for years, for in 1801 a peace committee was called, composed of David Barrow (called the Wise Man) and Joseph Redding, in an effort to settle the difficulty, and again in 1802 Tate's Creek and Providence churches called a meeting, Barrow and Redding again being requested to act as referees, and Ambrose Dudley was chosen moderator of the meeting. The proceedings of this meeting are in the back part of Providence Church record book. Dr. Spencer (History of Kentucky Baptists, Vol. II, page 90), says that in 1793, when Tate's Creek Association convened, she sent helps to aid Unity Church in her difficulties, but the records do not state the nature of the difficulties. (It was likely the Elkin-Tribble affair).

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      The minutes of North District Association, when convened with Providence Church (Clark County) in 1812, show that the Association advised the Unity Church to call on helps from the sister churches to aid in her difficulties, but it is not stated what these difficulties were. But we gather from tradition and from Anderson Quisenberry's History of the Quisenberry Family that when Elder James Quisenberry lost his first wife in November, 1811, leaving twelve children,

Born March 17, 1794, died December 11, 1858.
Married Mourning Quisenberry.

and married again within six weeks, it so offended his son-in-law, John Haggard, that he and his brothers withdrew from Unity Church and constituted Indian Creek Church. This is an error, in so far as it refers to John Haggard, as the marriage records of Clark County, Kentucky, show that John Haggard did not marry Mourning Quisenberry until December 22, 1811, and that Elder Quisenberry married his second wife, Chloe Shipp two days later. Also the records of Mt. Olive
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Church, as well as those of North District and Boone's Creek Associations show that Elder Quisenberry's son-in-law, John Haggard, remained a member of Unity Church until it united with Indian Creek Church, in 1845, after which time it was known as Mt. Olive Church.

     It is very likely that John Haggard, Sr., the father of the above, who was also a member of Unity Church, became offended because Elder Quisenberry married so soon after the death of his first wife, and withdrew his membership and, with others, constituted Indian Creek Church. (See History of Indian Creek Church).

      As to the records of this church, tradition says they were turned over to the clerk of Mt. Olive Church, when it was constituted, and that they were lost in a fire, together with the records of that church. (See History of Mt. Olive Church). However, we know that Elder James Quisenberry was either the first pastor of Unity Church, or succeeded Elder Andrew Tribble, after a brief pastorate of the latter. Elder Quisenberry held the pastorate of this church until his death in 1830. He lived, died and is buried on the farm on which he settled when he left the fort at Boonesborough, four miles south of Winchester, on Two Mile Creek, between Flanagan and Elkin Stations on the Louisville and Nashville Railroad. We are unable to say whether he was pastor of any other church except Friendship (Clark County), and we do not know how long he served them, but he was their pastor in 1810, for in that year he baptized William Vaughn into the fellowship of that church, and Vaughn, who had been an infidel before his conversion, afterwards became one of the leading preachers and theologians in Kentucky. He was also their pastor in 1822. (See History of Friendship Church).

     Elder James Quisenberry was born in Virginia on June 13, 1759, and immigrated to Kentucky in 1783. His name appears on the memorial stone at Boonesborough as one of the defenders of the fort when besieged by the Indians. He married Jane Burrus, a daughter of Thomas Burrus, of Virginia, and by this union had twelve children. He was a brother-in-law of Captain William Bush and Elder Andrew Tribble, each of whom also married daughters of Thomas Burrus. Thomas Burrus had five daughters and three sons among the early immigrants to Kentucky, and they all settled around Providnece and Unity Churches. Elder Quisenberry's second wife was Chloe Shipp, and by this union there were eleven children, the youngest of whom was a daughter, Polly Ann, who married E. J. M. Elkin, a grandson of Elder Robert Elkin, pastor of Providence Church for forty-two years. E. J. M. Elkin lived to the ripe old age of ninety-six, having been born December 12, 1823, and died August 21, 1919. His wife, Polly Ann, was born January, 1829, and died September 6, 1901. The writer knew both of these. They became members of Providence Church in their youth and were faithful members of that church until their deaths.

      In the office of the Clerk of the Clark County Court, we find, under the date of October, 27, 1801, the record of the sale of a negro slave to Elder James Quisenberry by Charles Gentry, worded as follows: "One negro slave named Rachiel, between 16 and 18 years old, for the sum of 80 pounds, and Gentry warrants her to be sound and healthy in body and to be of good sound reason and judgment."

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      Some of the Hamptons were also prominent members of Unity Church. Jesse Hampton, whose picture appears in this sketch, married Nancy Jackson, a daughter of James Jackson and a grand daughter of Joseph and Milly Embree (Embry), the first two to join the "Travelling Church" (Providence), on their way from Virginia to Kentucky, while the church was stopping for a time at Craig's Station.

Born March 8, 1785; died June 17, 1871.

      After the death of Elder Quisenberry, the church extended a call to Elder John M. Johnson, who served only a few months. (See Spencer, History of Kentucky Baptists). He was succeeded in the pastorate by Elder David Cheuault, whose father, William Chenault, was of French extraction, although he was born in Virginia, and was living in Albermarle County, Virginia in 1771, when his son David was born, on September 30. The family immigrated to Kentucky in 1786, and David Chenault married Nancy Tribble, a
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daughter of Elder Andrew Tribble, in 1793. His ministry began during the great revival of 1800-3, and continued for a period of nearly fifty years. During this time he usually served four churches. He was pastor of three churches in North District Association, before they united with Boone's Creek Association, namely, Unity, Lulbegrud, and Union City. He was a Hyper-Calvinist in doctrine. He was moderator of North District Association for seventeen sessions of that body, beginning with the year 1817 and continuing until 1836, with the exception of

1824-25, filling this position during those trying times in 1829-30, when the so-called Reformers were becoming numerous in the Baptist Churches of that Association. While the North District Association was composed of twenty-five churches in 1829, the majority of the members were followers of the new sect, and the Association came very near losing her identity as a Baptist association. But Elder David Chenault, the moderator, and James French, the clerk, stood true to the Baptists, and no doubt through their teaching and influence the Association
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maintained its identity. In 1831, the North District Association was composed of only eleven churches, with a reduction in membership in these eleven churches of four hundred and eighty-four from what it was in 1829.

     Elder Chenault was a very successful and prosperous business man, and at a ripe old age he passed to his reward on May 9, 1851. Many of his descendants are prosperous and influential citizens of Madison County, Kentucky, and most of them are Baptists.

     Dr. Spencer (History of Kentucky Baptists), states that "Asplund claims that Unity Church was in South Kentucky Association in 1790." The author has examined the minutes of this Association and finds that there are no records for the year 1790 in the minute book. However, the name of Unity Church is found in the list of twenty-one churches of that Association, which list we believe to be for the year 1795. Dr. Spencer (History of Kentucky Baptists, Vol. II, page 90), also states that Unity Church, Clark County, joined Tate's Creek Association in 1794. We believe that he is in error in this, as the minutes of South Kentucky Association make no mention of Unity Church ever having been dismissed, until the Association divided and became two associations in 1802. Besides, Spencer's report of Tate's Creek Association for the year 1796, does not mention Unity Church in that list.

     The minutes of South Kentucky Association for 1799, show that Elder James Quisenberry was on the committee for arranging the program, and he was also a member of the committee to look into the standing of Boffman's Fork Church, and since we have no record of his having been a pastor of any other church except Unity Church at that time, he must have been a messenger to South Kentucky Association from that church.

     In the printed minutes of South Kentucky Association for 1801, we find that Unity Church reported to the Association with four messengers, Elder James Quisenberry and John Haggard, Sr., being two of them. The next year Unity Church went into the constitution of North District Association, and for years was one of the largest churches in that Association. Unity Church remained with North District Association until she united with Boone's Creek Association in 1842, and at that time reported as having seventy members, her messengers being John Haggard, Jr., David Rout, James Cason and Eli Bruce. Unity Church lost her identity as a Baptist church in 1845, when she united with Indian Creek Church, and the two congregations became known as Mt. Olive Church, Clark County. Kentucky.

     In some of the letters from Unity Church to the Associations we find that she claimed to have been constituted in 1780, the same year Providence Church was constituted. However, historians of the past have not so recorded it, particularly if they were acquainted with the actual date of her constitution, which was September 1, 1790.

     Unity Church entertained four annual sessions of North District Association, in the years 1802, 1820, 1829, and 1837, and one session of Boone's Creek Association, in 1844.

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     Hickman Church was located in what is now Jessamine County, Kentucky, about four miles from Nicholasville, on the Nicholasville and Chrisman Mill Pike, and about one mile and a half from Hickman Creek. We know that she was constituted before September 4, 1790, for in the record book of Marble Creek Church. (East Hickman), we find a list of several members from Hickman Church who were received as members of Marble Creek Church. Dr. Spencer (History of Kentucky Baptists, Vol I, page 208) says "she was constituted in 1790, with twenty-five members, among whom were Thomas Ammon, ordained preacher, Robert Asherst and John King, licensed preacher, and that Thomas Ammon was probably the first and only pastor of Hickman Church, as she soon dissolved or changed her name, so that it cannot be identified." Spencer is in error when he states that Hickman Church soon lost her identity, and he also contradicts himself in Vol. II, page 349, in regard to Hickman losing her identity. In the minutes of Marble Creek Church (East Hickman) for July 7, 1804, we find the following: "A letter with three delegates from Hickman Church came forward, informing Marble Creek Church that Hickman Church was aggrieved with Marble Creek Church in consequence of her conduct in a matter between Brethren Hudson and Bourne." It is believed by the best authorities that Hickman Church united with South Kentucky Association in 1790, and it is also thought to have been one of the four churches that broke from that Association in 1793 and constituted Tate's Creek Association.

     According to Dr. Spencer, Tate's Creek Association met with Hickman Church in 1795. Hickman Church never belonged to Elkhorn Association, and it is presumed that she remained with Tate's Creek Association until 1823, when she went into the constitution of Boone's Creek Association. At the first meeting of the Association after her constitution, in 1824, her messengers were Joshua Hudson, Francis Lowen, M. Bourne, Sam Hunter, and Squire Dillon, and the church reported a membership of sixty-five. If, as Dr. Spencer claims, Thomas Ammon was pastor of Hickman Church in 1790, he was a member of Marble Creek at the same time, for the minutes of the latter state that he was sent as a messenger to South Elkhorn Association in 1790. Elder Ammon was honored with a place in the jail at Culpepper, Virginia, for preaching the Word of God.

     The minutes of Boone's Creek Association show that Hickman Church reported by letter and messenger up to 1829 and that she was one of the seven churches in that Association which stood true to the Baptists in the separation of 1829, and voted to retain the constitution. From the statistical reports of this church for several years after the division it will be seen that but little progress was made with this congregation by those promulgating the so-called reformed doctrines. We believe that Hickman Church was the first church in Boone's Creek Association to take up foreign mission work. At the session of the Association in 1837, when convened with Mt. Freedom Church, the Association took up the request from Hickman Church relative to raising a fund to aid the American Bible Society in sending the Word of God to the heathen, and adopted

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the following resolution: "Resolved, That the Association believes the Bible cause to be the cause of God, and worthy of every Christian, we therefore, recommend the churches comprising the Association to take the matter into consideration and report their views on the subject and send in their subscriptions and contributions to our next Association to aid the Society in its operations." This action of the Association, even though the request came from messengers of Hickman, must have been displeasing to the main congregation at Hickman, for they did not report to the Association again for four years, and then their number had decreased nearly fifty per cent. After this she reported for two years, 1841 and 1842, the last we hear of this congregation. The names of her last messengers, in 1842, were William Bourne and John Portwood, and reported membership was fifty-nine.


     Previous to 1809, this church was known as Strode's Station or Stroud's Fork Church, and was located in Clark County, Kentucky, one and a half miles west of Winchester, on the Lexington dirt road. The first record of this congregation is found in the minutes of Marble Creek Church (now East Hickman) in the year 1791, when a committee was appointed, consisting of her pastor, Rev. John Price, and Flanders Callaway, who were to attend Stroud's Fork Church and inquire into the standing of that branch of Tate's Creek Church and to constitute them, a church, agreeable to their request. Marble Creek Church, of Fayette County, and the Tate's Creek Church, of Madison County, the latter having been gathered by John Tanner about 1785 or earlier, were Regular Baptist churches and belonged to South Elkhorn Association, while most of the churches In the vicinity of Winchester were Separate Baptist churches. Presumably the constitution of Stroud's Fork Church was effected by Brothers Price and Callaway, for the minutes of South Elkhorn Association for 1791 state that Stroud's Fork Church was received into that body the same year, reporting as having nine members. She reported to this Association each year until 1796, her membership during that time never exceeding nine. After 1796, there are no further records of this congregation until 1804, when she was received into North District Association, when it convened with Providence Church, in Clark County. At this meeting Stroud's Fork Church reported a membership of twenty-three and Elders William Morris and William Rash were her messengers. At the same meeting, Elder Morris was selected to preach the introductory sermon at the next annual session of the Association, but for some reason he failed to do so, and the introductory sermon was delivered by Elder James Quisenberry. After 1804, Strode's Station Church reported annually to North District Association until 1809, and when the Association convened that year with Bald Eagle Church, in Montgomery County, the congregation of Strode's Station reported under the name of Friendship Church, with a membership of fifty. Her messengers were Abraham Weldon and Joseph Kelly. Friendship Church became a strong and influential church in North District and later Boone's Creek Association. Reuben Smith was ordained to the
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ministry from Strode's Station Church in 1793, and Bryan's Station Church refused to take part in the ordination, because of the alleged irregularity of his baptism.

     We believe that the oldest deed on record in the State of Kentucky for land to be used for church purposes is that for one acre of land at or near Strode's Station, which is recorded in Deed Book No. 3, page 73, in the Clark County Clerk's Office. The deed states that for and in consideration of five shillings sterling, Thomas Constant and others deeded to John Strode one acre of land on Constant Creek including the Baptist meeting house on the land, to be occupied as a place of public worship.

     In the settlement of the new country, stations were built for protection against the Indians, and we know that Strode's Station was erected sometime prior to 1780, for it is a well known fact that Strode's Station was besieged by a large body of Indians in 1780, who attempted to cut off the supply of water, but failing in this, they were repulsed and forced to retreat. In the pursuit which followed one of the several brothers named Swearingen was killed.

      In 1779 the Legislature of Virginia passed an act authorizing the Governor to appoint a Commission to come to Kentucky and sit as a Court to hear proof and Quiet titles by issuing certificates to rightful claimants. At a meeting of this Court held at Boonesborough on December 27, 1779, the following certificate was issued to John Strode:

"John Strode this day claimed a preemption to 1,000 Acres of land at the State price in the District of Kentucky lying on the So. fork of liking near the head thereof to include his Station on the premises and running up the said Creek for quantity by marking & improving the same in April 1776 satisfactory proof being made to the Court they are of Opinion that the said Strode has a right to preemption of 1,000 Acres of land including the above location Cert. to issue accordingly."
      Friendship Church, formerly Strode's Station Church, was located on the old dirt road from Winchester to Lexington, at the northwest corner of the present Winchester Cemetery. A deed for this lot was made on October 15, 1812 (Deed Book No. 9, page 187, Clark County Clerk's Office) by John Skinner to Joseph Kelly and William Rash, trustees of Friendship Church, for one acre of land on the waters of Constant's Creek, on the main road leading from Winchester to Strode's Station, on which lot the members of said church and others had caused to be built a brick house known by the name of Friendship Church. Without an abstract of title it is difficult to determine whether the lot mentioned above is the same one sold to the trustees of Strode's Station Church, in 1797. We believe this is a different lot.

      From the year 1809, this congregation was known under the name of Friendship Church, and reported to the North District Association in that year as having a membership of fifty. She became a strong and influential church in that Association. This church has long since disbanded or lost her identity as Friendship Church, and we have been unable to locate any of the church records, with the exception of those of the Primitive Baptists, who worshipped at this place, of whom we will speak later. We have, therefore, been compelled to compile the

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data for this sketch largely from the annual minutes of North District and Boone's Creek Associations. Elder James Quisenberry was pastor of Friendship Church in 1810, for in October of that year he baptized William Vaughn into the fellowship of that Church. William Vaughn had been an infidel for many years, but afterwards became quite a noted minister, and many thought him the greatest preacher and theologian in the State of Kentucky.

      We learn from the records of the Primitive Baptists at this place that James Quisenberry was pastor of Frendship Church in 1822, but it is not stated how long he had served.

      In February, 1811, this church granted license to William Vaughn, James Haggard, Anson Mills and Ninnian Ridgeway to preach the Gospel. The North District Association held her annual session in 1814 with Friendship Church, at which time this church reported a membership of one hundred and thirteen.

     As early as 1819, it could be seen that there was likely to be trouble for this congregation in the near future, for in that year in her letter to North District Association, she requested the Association to propose a correspondence with Licking Association, which subject was postponed until the next Association. (See History of Licking Association in Spencer's History of Kentucky Baptists).

      In the year 1821, Friendship Church reported to North District Association with a membership of one hundred and twenty-five. When the North District Association convened in l822, she was confronted with two letters from Friendship Church, each claiming to be the church at Friendship. The Association appointed a committee to investigate the standing of Friendship Church and report at the next annual session of the Association. In 1823, when the Association convened at Log Lick meeting house in Clark County, Kentucky, the committee appointed the year before to investigate the standing of Friendship Church, made their report, which was in part as follows:

"That party which wrote that long letter to the Association last year, in which letter they informed the Association that they had excluded that whole party which wrote the other letter to the Association, which excluded party then was, and still is, a majority of the members, and the party which had excluded the others had restored some, and sent letters and messengers to Licking Association, and was received into said Association. . . . And upon the whole case we are of the opinion that the exclusion, so-called, (except as to four) having taken place on the day that those who had gone to Licking Association declared themselves independent, have therefore very little validity." And the Association, upon that report, restored the majority at Friendship Church to their former standing in North District Association, and the minutes of said Association for 1823 show that Friendship Church reported a membership of seventy-two, the messengers being Abraham Weldon, Josiah Ashley, Griffin Kelly and Zach. Ridgeway. We learn from the same source that the congregation at Friendship which remained in North District Association increased greatly in numbers within the next two or three years and reported to the Association a membership of two hundred and twenty-seven in the year 1825. In the same year, there is recorded in Deed Book No. 21, page 117, Clark County Clerk's Office, Kentucky, the appointment

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merit of trustees as follows: Christian Church at Friendship agree that we appoint three trustees , Joseph Ashley, John D. Thomas and Zachariah Ridgeway and that these names be recorded in court. By order of the church, Abram Weldon, Clerk. March 19, 1825."
      It will be seen from this record, that as early as 1825, four years before the separation of the Baptists and Reformers who were affiliating with the Baptist churches and associations, the congregation at Friendship was not really a Baptist church.

     This congregation requested of North District Association, while convened in July, 1825, a letter of dismissal to unite with Boone's Creek Association, which was granted and according to the records of the latter Association, Friendship Church became a member of that body in September, 1825, reporting a membership of two hundred and thirty.

     In Deed Book No. 22, page 327, Clark County Clerk's Office, there is recorded a deed, dated July 11, 1827, from John Hampton to the Trustees of Friendship Church (meaning the Christian Church at Friendship), for a lot on Washington Street, in Winchester, on which they erected a new church house, presumably during the same year. It was this congregation that entertained the annual session of Boone's Creek Association in 1828, in all probability in this new house on Washington Street, in Winchester, and the pastor, Elder William Morton, preached the introductory sermon. Dr. Spencer in his History of Kentucky Baptists, says of Elder Morton, that "he was the first preacher of his region of the state to embrace the teaching of Mr. Campbell, but he affiliated with the Baptists until 1829." It was at this session of the Association that there began a movement which terminated in a separation of the Baptists and Reformers at the next annual session of the Association. While the Association was convened with Friendship Church, a resolution was adopted, in part, as follows: "This Association having taken into consideration the request of some of the churches for an amendment of their constitution for an Association in our present organized state. . . . We therefore recommend to the churches an abolition of the present constitution and in lieu therefor the adoption of this resolution." The resolution proposed was from the Reformers affiliating with the Baptist Association and can be found under the head of Boone's Creek Association.

     According to the constitution of the Association, any amendment to the constitution had to be made and seconded at a preceding meeting. Therefore this proposed change in or abolishment of the constitution came before the next session, which was held with Hind's Creek Church, Madison County, in 1829, at which time Friendship Church was one of the six churches that voted to abolish the present constitution of Boone's Creek Association. This is the last time that this congregation at Friendship had any connection with a Baptist association.

     After the division in 1829, if there were any Baptists in this congregation, known as Friendship, on Washington St., Winchester, presumably they united with the Baptist churches in the vicinity of Winchester, and we know of no efforts for the organization of a Baptist church at Winchester until the Frst Baptist Church was constituted in 1859.

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     In regard to the Baptists, who, having declared themselves an independent body, still worshipped at Friendship meeting house, we will say, that their church record book has been well preserved and contains the proceedings of the business meetings from March 16, 1822 to June, 1863, at which time they agreed to dissolve. The first three entries in this book are as follows:
March 16, 1822. The church met at the meeting house, according to adjournment, and after prayer proceeded to business.

1st. This church having taken into consideration the various occurrences which have heretofore taken place in relation to James Quisenberry, such as refusing to give up the care of the church agreebly to promise, and various other contradictions, which together with his advancing doctrines which we believe incongenial wiith the Scriptures, therefore, on motion, we declare him no longer our preacher.

2nd. And also taking into view the conduct of a number of the members of the church in repeatedly voting for him to continue, under these circumstances named above, and further for having circulated, and a number of them having signed, a paper without the knowledge of the church in a church capacity, with a view as we believe more fully to accomplish their design in keeping him on our heads . . . . together with many hard speeches against us. Therefore we declare all that have thus acted are no more of us.

3rd. On motion, they declared themselves as an independent body and want to be understood to declare ourselves independent of the terms of Union, in their present unexplained state, believing, as we do, that said terms of Union is now made a rallying point among the Baptists, and that there are doctrines advanced under cover of the same that we cannot believe or receive, therefore feel independent of them and those who rally to them.

     August, 1822. The church appointed a committee to confer with the committee appointed by North District Association, to look into the trouble in the church. The day for the conference having been named by the association, in the meantime, the Independent Church at Friendship, finding their feelings and desires located with the brethren of the Licking Association, and learning that the next session of Licking Association was to take place only a few days previous to the time appointed for the investigating committee of North District Association to meet, the church concluded to send letter and messengers to Licking Association and seek admittance into that body, and meet the committee from North District Association afterwards, both of which were accordingly carried out. Licking Association received the petition and petitioners with open arms, notwithstanding the irregularity of the procedure.

      We learn from the records of this church that the churches in North District Association refused to grant letters of dismissal to unite with the Independent Church at Friendship. We also learn from the church records that Elder William Rash was born in Virginia, in 17S3, moved with his parents to Kentucky, joined the Baptist Church at David's Fork in 1801, moved his membership to Friendship Church, Clark County, Kentucky, in 1812, and remained a member of said church until his death in February, 1859. He was the leading

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member of the Independents in the division of Friendship in 1822, which united with Licking Association. This congregation at Friendship affiliated with Licking Association until 1850, when serious trouble arose in that Association, as the result of a letter published by Elder Thomas P. Dudley, entitled "Christian Warfare," which was regarded heretical by some of the churches, Friendship being one of them, so they withdrew from Licking Association. Elder Rash seems to have been the leading spirit in this movement, and they constituted the Twin Creek Association of Old Regular Baptists.


Lulbegrud Meetinghouse
The picture says this building was erected in 1799

     Lulbegrud Church was located on the banks of Lulbegrud Creek in Montgomery County, Kentucky. The author was able to find three record books of this church, which have been preserved, the first book beginning with the date of constitution and ending with the meeting on September 15, 1804. The second book begins with September, 1818 and ends, with July, 1820. The third book begins with April, 1835, and ends with September, 1903. This sketch has been compiled from the information obtained from these three books, together with the records of South Kentucky, North District and Boone's Creek Associations.

     The church was constituted on the third Saturday in March, 1793. The first entry is as follows: "We United Baptists, twenty in number, were constituted

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a Gospel Church of Jesus Christ, founded on the unchangeable word of the Lord which endureth forever. He Himself being the Chief Corner Stone. Held justification in the sight of God alone by the imputed righteousness of Jesus Christ. Believers in baptism by immersion, and final preservation of the saints through grace."

     The eleventh article of the rules of decorum is as follows: "That it is the duty of each member of the church to attend each church meeting, unless providentially prevented, and for neglecting to attend the church meetings, may be dealt with by the church." And the records show that this was enforced time and again.

     Elders Thomas Ammon and Andrew Tribble, of South Kentucky Association assisted in the constitution of this church.

     In March, 1794, John Summers and John Allen were chosen elders. At the same meeting Martin Dewitt and Edward Williams were elected deacons. And the following August they elected Elijah Summers, Daniel Williams, John Treadway and Anthony Griffin as messengers to the South Kentucky Association, which was to meet at Gilbert's Creek.

     The church had no regular pastor for several years after their constitution, but presumably they had some preaching during this time, although the records do not state by whom. Tradition says that Daniel Williams preached for them during this period. In July, 1799, we find the first record of the church having extended a call to a preacher, when Elder Daniel Williams was tendered the pastorate. From the following entry in the church book, in June, 1800, "the church proposed to call on Brother Williams to know the cause why he neglected to attend this church," it would seem that he never accepted the call. It appears that their first pastor was that eminent man of God. Moses Bledsoe, who preached for them for several years. It is believed that he was succeed by Elder David Barrow, but he did not officiate for many years on account his holding emancipation views. Elder David Barrow was a man of the highest order of talent, a fine preacher, very zealous, well educated and possessed of thorough knowledge of the Scriptures. Before coming to Kentucky, in 1798, he lived in Virginia, and from his entry into the ministry, in 1771, he was a shining light among the churches and associations in Virginia. He lived in a day when a contest was going on between the friends and the foes of religious liberty, and he became one of the principal leaders of reform and employed his talents and influence to obtain a change in many of the then existing oppressive laws of Virginia and he was known in his day as the "Wise Man."

     There was then an interval of a few years when the church was without a regular preacher, but the members met on the regular days, had singing and prayer and conducted their church business. Some of their records at this time are very brief, like the following: "Met in peace, parted in love." In October 1801, we find this entry:
"Querry. Can this church fellowship the conduct of her members, communing with societies that do not hold with, nor practice baptism by immersion?"
Answer. "We do not fellowship such conduct." In July, 1802, the church agreed to hold their meetings at the Lulbegrud school house until better accommodations could be obtained.

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     In March, 1803, the minutes of the church for the first time are signed by a moderator and clerk; Moses Bledsoe being moderator and Will Orear clerk of this meeting. On May 21, 1803, James French was received by letter from Otter Creek Church, of Madison County. In July, 1803, another trustee was appointed to assist those already acting, to see about building a meeting house. The last entry in the first minute book, on September 13, 1804, is as follows: "The church appointed a committtee to confer with a committee from Mt. Sterling Church to see if the joint committee could not agree on a lot to erect a church house for each congregation to use; if so to fix a plan to prosecute the building." Brother Jilson Payne was moderator of this meeting. We have no way of knowing whether this was ever carried into effect, as from this date until September, 1818, there are no church records that would be found. But we do know that the Lulbegrud congregation, between the years 1806 and 1810, built a new house of worship, about one mile from where the first one stood. The new house was built of hewn logs, with twelve corners, to represent the twelve apostles. The pulpit was so arranged that the speaker could be seen and heard from all parts of the house. According to tradition, this house of twelve corners was planned by Mrs. Keziah Callaway French, wife of the uncompromising Baptist, James French. There was a church house in Halifax County, Virginia, called Republican Grove, of similar construction, with twelve corners.

     About the year 1810, Jeremiah Vardeman, a great revivalist, came into their midst and held a series of meetings, and many were added to the church. He was called as pastor and served them with ability and faithfulness until 1817. During his ministry many precious seasons of grace were enjoyed by the church and over one hundred were added to their number. In those revivals they would meet at eleven o'clock and after preaching would continue in exhortation, singing and prayer until admonished by the going down of the sun that it was time for dismissal. Vardeman was a remarkable man; he had a voice that was musical, yet he could be heard by an acre or more of people in the open air. His forte was exhortation, and he could emphasize in the most pathetic manner the interjection, Oh! and could paint in living color the happiness of the redeemed and the torments of the damned. He weighed three hundred pounds and was well proportioned.

     Elder Vardeman was succeeded in 1817 by another remarkable and influential man, Elder "Raccoon" John Smith, who served them until 1823. During one of the years of his ministry, the church was greatly revived and had one hundred and twenty additions. Elder Smith was a man of extraordinary talents, full of wit and humor, a logician and warrior. His sermons were generally one and a half hours long, but when aroused he would preach for two hours or more. About this time he embraced the teachings of Elder Campbell, and he had a powerful influence in North District and Boone's Creek Associations.

     In March, 1820, the church "by vote, revokes and annuls all prior power heretofore conferred on ruling elders, and all duties assigned them are hereby recalled and cancelled." In June, 1820, Daniel, (a man of color) was excluded or neglecting to get a letter of dismissal when he left the neighborhood of the church and for playing ball. Jane (a woman of color), belonging to Brother

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French, was excluded for refusing to live with Simm as her husband. Simm was excluded for disagreeing with his wife. The church voted to have preaching on business days. We infer from this that before this date they never had preaching on the days for business. The church excluded members who moved and did not ask for letters of dismissal. From this date there are no more records preserved until April, 1835.

     The first entry in the third record book is the election of Noland Treacy as clerk, and a committee was appointed to go with Brother Treacy to Sister French's after the church records.

     Elder Smith was succeeded in the pastorate by Elder Thomas Boone, about the year 1823, and he was their pastor for more than twenty years. He was known by his orderly walk and god1y conversation of all men, and of whom it can be truly said that "though dead, he yet speaketh." About the time he accepted the pastorate, Lulbegrud Church numbered about two hundred members, and for a number of years prior to and subsequent to this time exercised a powerful influence in North District Association.

     Under the ministry of Elder Thomas Boone the church enjoyed a reasonable share of prosperity, although her numbers were considerably diminished by death and immigration. Toward the close of his ministry, there began to develop dissatisfaction in the church. In the spring of 1843, some of the members invited G. A. Pitts to come and hold a meeting, which he did for ten days, resulting number of additions. A part of the church objected to this, and claimed that the Pitts party were not in accordance with Baptist usage In their manner of receiving members. They also differed on the subject of foreign missions. The controversy was sharp, and resulted in a division of the church. In August, 1843, we find this entry In the record book: "The church ordered the following named brethren, Charles Hazelrigg, Stephen Treadway, Eli Biggers, Samuel Chorn, James Spry, Melvin McKee, and Sisters Mary French, Polly Treadway, Nancyd Hazelrigg, Nancy Fletcher, Elizabeth Bartlett, Jr., Kitty Biggers, Srharlotty Nelson, Sally Morris, Martha Morris, Sally Brookshire, Elvira McKee, Theodosia Hood, Elizabeth Ragland, Yoana Morris (late Burton) and Polly Ann Treadway, be excluded from the fellowship of this church for splitting off from her and saying that they are a majority of the white members of this church." At the next meeting three more of the members were excluded in like manner, namely, Nimrod Garrett and his wife, Betsy Garrett, and Polly Davis. These excluded members constituted a new church, and in the next month, September, 1843, they were received into Boone's Creek Association, their membership having increased to forty-nine.

     The courts were appealed to in order to settle the property rights, and while the case was pending, which was for several years, the Pitts party improved the house at a cost of $450.00. About the year 1847, the Court of Appeals finally disposed of the case by giving the property to the Boone party by their first paying to the other party the $450.00 expended by them in improvements on the building. The reason assigned by the Court for its decision was that it appeared from the records that the Boone party was in the majority. The money was promptly paid and enough was added to it by the Pitts party to build another

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house, and in 1848 another was built near the old one and it too was called Lulbegrud Church. Here we leave our brethren of the Primitive Baptists (The Boone party), except to say that they still remained in full fellowship with North District Association until they ceased to exist as a church a few years ago.

Mrs. Keziah Callaway French
Born in Virginia, 1769 - died September 26, 1845.

     James French, Sr., was one of the frontiersmen of Kentucky and was in the fort at Boonesborough when the town was laid off in lots, one of the streets being named in his honor. While in the fort he married Miss Keziah Callaway (see French family, First Winchester Church). He and his family were among the leading members of Lulbegrud Church for years. One of the sons of James French was Judge Richard French (see First Winchester Church).

     James French was clerk of the church at Lulbegrud for years, was elected clerk of North District Association in 1803, and was the efficient clerk of that body for thirty consecutive years, during which time he wrote most of the

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circular letters for that Association. These are only preserved in the record book of the Association, but should be put into book form for Baptist literature. He was an uncompromising Baptist, and when the difference between the Baptists and the so-called Reformers arose, James French saw that there must be a separation, so he called a meeting extraordinary at Lulbegrud in April, 1830, and invited to be present only such churches as stood firmly upon Baptist ground.

Judge Richard French
Born June 23, 1792 - died May 1, 1854

     Elder "Raccoon" John Smith, who had embraced the teachings of Elder Alexander Campbell, in alluding to this difference, in his autobiography, says of French: "He was indeed the wisdom of the opposition." In a word, it was James French and not John Calvin that withstood John Smith so obstinately in the North District Association.

      Of the congregation of Lulbegrud that united, with Boone's Creek Association in 1843, we could find no church record book, so the remainder of this sketch

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is compiled from the Association records. In 1844 they extended a call to Elder A. R. Macey to become their pastor, and he accepted and served the church for several years. He was succeeded by Elder B. E. Allen (see Boone's Creek Church). He remained their pastor for two years, and was succeeded by Elder S. V. Potts, who served them for a few years. He was succeeded by E1der S. L. Helm, who retained the pastorate for one year. The church was then without a pastor for a few years, when Elder B. E. Allen again accepted the care of the church and served until 1860, at which time Elder A. D. Rash became their pastor and remained with them until the latter part of 1865, when that venerable man of God, Dr. R. T. Dillard, accepted the pastorate, retaining the same until 1868. He was succeeded by Brother Murphy, who had the care of the church for one year, when Elder John Brown was called, serving them about two years. There was then a short interval during which they were without a pastor, when E1der J. Pike Powers was chosen as their under-shepherd and served them until the church, at their April meeting in 1879, they were regu1arly disbanded. At the annual session of the Boone's Creek Association, in 1879, a motion was made and carried that inasmuch as Lulbegrud Church has disbanded her name be stricken from the list of churches composing this body.

      After this congregation withdrew from the old Lulbegrud Church, her membership never exceeded ninety-one. N. B. Tipton was the last church clerk. She entertained four annual sessions of Boone's Creek Association in the years 1846, 1854, 1864 and 1874.



      Salem Church is located in Estill County, Kentucky. This church has not affiliated with Boone's Creek Association for fifteen years, most of their records have been lost or misplaced, but in the minutes of said Association for the year 1882, there appears a brief history of this old church, which is said to have been written by Elder B. S. Burgher, and is as follows:
"Salem Church was constituted in the year 1798, in the name of the Old School Baptist. The meeting house stood where B. S. Burgher now lives. The early church records having been misplaced, we can only go by tradition. The house was moved to where the new one now stands in the year 1840, and about that time, the Old School Baptist[s] had gone down. About the year 1846, Reverand S. V Potts came as a missionary for Boone's Creek Association and held a meeting of ____ days, which resulted in accomplishing an agreement of the old remaining members to go into the organization of the United Baptist Church at Salem. S. V. Potts served as pastor about four years. During his service he was assisted by Reverend Ed Darnaby. Brother James Shearer was elected clerk in the constitution.

"Reverend T. I. Wills was chosen pastor in the year 1850. During his labors several were added to the church. There was a building committee appointee to erect a new log house, which was built. Reverend T. I. Wills served two years and resigned. Manson Burgher was elected clerk at the commencement of

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Reverend T. I. Wills' care of the church. The church chose Y. C. Huntor as pastor. He served one year, and then T. I. Wills was re-called. He served one year.

"The next call was N. B. Morris. He accepted and served the church three years.

"Reverend E. Bowman, who was next called, accepted. Manson Burgher resigned as clerk and S. Tcdd was elected in his stead.

"Reverend E. P. Bowman served as pastor until 1863, when Reverend Bartlett Arvin was called. He accepted. In August, 1864, there was a great revival which resulted in forty additions to the church. He served eighteen months.

"T. I. Wills was called in 1866. He accepted and served one year.

"Reverend N. B. Johnson accepted the next call in 1876, and served the church two years.

"Now the church had no regular pastor for some time, but had regular preaching by different brethren. Then the church re-called Reverend Bartlett Arvin, who did not accept.

"Reverend T. I. Wills was called once more, and accepted in the year 1870, and served six months.

"The next call was for Reverend N. Edmonson, who accepted in 1871, and served six months.

"A call from the church was made for W. Tyre, who accepted it in 1872, and served one year. In November of this year the church called a council, consisting of Brothers J. C. Wray and W. T. Tyre, to set apart one of our members, Brother S. Todd, to the work of the Gospel Ministry. We continued a meeting of days, during which time seven were added to the church by experience and baptism.

"Then J. C. Wray was called. He accepted in 1873 and served one year.

"J. J. Edwards was next called, accepted in 1874, served two years and resigned.

"The church called Reverend N. Lowe, who accepted in 1876, being a licentiate from Republican Church, Madison County. The church called for his ordination and also a presbytery consisting of Reverends S. V. Potts and S. Todd, and he was set apart to the work of the Gospel ministry. He served the church lor one year.

"The church called Reverend S. Todd in 1877, who served two years.

"Reverend J. J. Edwards was re-called by the church in 1879. He accepted the call and served the church two years. In November of this year the church called for the ordination of two of her members to the Gospel ministry, to-wit: Brothers B. S. Burgher and N. Todd. A presbytery, consisting of Reverends T. L. Lawson. J. J. Edwards, and S. Todd met, and they were legally ordained. The church held a few days meeting at that time, and three additions were gained.

"In February, 1882, the church called Reverend T. L. Lawson, who accepted in April. At the same time Brother N. Clark was appointed Clerk. Reverend T. L, Lawson is our present pastor.

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"Our history is given from the memory of some of our aged members up to the year 1870. During the period of years that have passed in the history of the Church many of its members have gone the way of all the earth, leaving a testimony that they are "gone to the haven of eternal rest."
      The remainder of this sketch is from the records of Boone's Creek Association.
      In 1883, Reverend T. G. Lawson was pastor, and S. Todd clerk of the Church, reporting a membership of seventy. No pastor in 1884 and 1885, but B. S. Burgher was clerk. Reverend S. L. Lawson served in the pastorate in 1886 and 1887, the latter year reported a membership of one hundred and twenty-four. Dillard McKinney was clerk from 1886 for six consecutive years, and in 1892 A. Lee was clerk.

      After this date she reported no more to the annual sessions of Boone's Creek Association, until the year 1903, when Salem Church came under the watch care of said Association, until she could secure her letter from Irvine Association. At this time Salem reported a membership of forty-four and Reverend O. C. Brown as pastor and J. E. Burgher, the church clerk. After this, Salem Church reported by letter and messenger each year to the annual session of Boone's Creek Association with forty-four members up to the year 1908, J. B. Burgher being clerk during this period, but report as having no pastor except the last year, 1908, when Reverend George W. Mclntosh was serving them in the pastorate. Since which time we have no authentic records of this church, as she has not affiliated with Boone's Creek Association since the year 1908, but we understand they have a membership of about fifteen or twenty, and that Reverend B. S. Burgher preaches to them once a month.

      Association Affiliation - Salem Church soon after her constitution united with South Kentucky Association, then when that body in 1801, agreed to become two Associations, Salem Church became one of the constituent churches of North District Association in 1802, at that time reporting a membership of one hundred and thirty-two, the messengers at this session being Elder Charles Finnell, Thomas Trimble, Solomon Turpin and Robert Henderson. At her own request she was dismissed from North District Association in 1808. We know nothing farther of her Association affiliations, until she united with Boone's Creek Association in 1845, and from that date her Association affiliations are given in this sketch. There was another Salem Church which by some has been confused with the Salem Church of this sketch. It is the opinion of the author that the old Salem Church sometime prior to I860 became two separate congregations, worshipping in the same meeting house, one of which affiliated with the Old Baptist Associations, the other with Boone's Creek Association.

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      Boggs' Fork Church is located on the creek of the same name in Fayette County, Kentucky, about two miles from the village of Athens. This church united with Boone'a Creek Church on the first Saturday in December, 1840, the two churches becoming one. After much inquiry we were able to find but one of the record books of Boggs' Fork Church, which only covers a period of three years, from February, 1829, to February, 1832. This book is in the Library of the Baptist Seminary at Louisville, Kentucky. (See note on book No. 3., in History


of Boone's Creek Church.) From this book we learn that the United Baptist Church on Boggs' Fork was constituted on July 28, 1800, with twenty-three members. The ministers present at the organization were Andrew Tribble and Thomas Anrmon. In this book are also the original constitution of 1800, and the rules of decorum adopted on September 23, 1815. Dr. Spencer (History of Kentucky Baptists, Vol. I, page 128), is in error when he states that Boggs' Fork Church was constituted in 1812.

      In Deed Book No. 12, page 71, County Clerk's Office, Fayette County, Kentucky, we find a deed recorded under date of July 15, 1801, from James Bentley and

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others to Robert Marshall and others, trustees of the Baptist Church of Christ at Boggs' Fork, for one-half acre of land. Another deed is recorded on July 15, 1803, in Deed Book No. 12, page 72, (or book C. O. C. T., No. A., page 72) from Herbert Brink and others to the trustees of Boggs' Fork Church, for two acres of land and the stone meeting house. Thus it is seen that the old stone meeting house was erected before 1803. This lot and meeting house was sold after they united with Boone's Creek Church, and the proceeds were used toward erecting a new brick house in 1847, being the one in which the Boone's Creek congregation now worships.

      Squire Boone, Jr., appears to have been the first pastor of Boggs' Fork Church and it is probable that he was instrumental in gathering it. He was the son of Elder Squire Boone, Sr., and a nephew of Daniel Booue, the Kentucky pioneer. Squire Boone, Jr., was among the early settlers of Madison County, Kentucky, and was licensed to preach when a member of Tate's Creek Church of Separate Baptists, about the year 1790. About the year 1800, he removed to Fayette County, near Athens, where he died in 1820.

     Boggs' Fork Church united with Tate's Creek Association in 1800, while they were convened with Forks of Dix River Church, at which time she reported a membership of twenty-two. Squire Boone, Jr., was one of the messengers. We have been unable to locate any of the old minutes of the Tate's Creek Association, but Benedict (History of the Baptists, published in 1813) states that Tate's Creek Association met with Boggs' Fork Church in 1806, at which time she reported eighty-eight members, and Squire Boone was one of the messengers. This church entertained Tate's Creek Association again in 1817, and continued to affiliate with said Association until 1822, when she began to take an active part in the organization of Boone's Creek Association. On the 25th and 26th of April, 1823, the third conference looking toward the organization of the new Association was held with Boggs' Fork Church. After the organization had been completed, the several different forms of constitution from the various churches were read and from these the present constitution of Boone's Creek Association was adopted, which has never been amended during the century of her existence, with the exception of a slight change in the last article made during the session of 1922. At this conference at Boggs' Fork Church, they agreed to meet at Mt. Gillead on May 28 to be constituted as an association.

      The messengers from Boggs' Fork Church at the constitution of Boone's Creek Association on May 28, 1823, were Ambrose Bush, James Browning and Elijah Bibb. In 1824, she reported a membership of one hundred and forty-four, and her membership has never exceeded that number as long as she reported to Boone's Creek Association. When the division came between the Baptists and the Reformers, in 1829, Boggs' Fork Church remained true to the Baptist cause and was one of the seven churches that voted to retain the constitution. In the church record, under date of February, 1829, appears the following: "The church in session agreed to take up the subject of the request of the last Association, as to whether she would abolish the constitution of Boone's Creek Association. She rejects the proposition and discards any other mode of being united in an Association capacity only in form of her present constitution."

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      In April, 1829, a committee was appointed to determine what part ot the records in the old church book should be transcribed in the new book. At the next meeting this committee reported that they had transcribed the covenant and rules and decorum and thought it would be proper to transcribe the names of the members. In January, 1830, Harvey Bush exhibited a charge against himself for the sin of intoxication and fighting, and upon his acknowledgment the church restored him to fellowship. At the meeting in January, 1831, the church licensed and requested Brother Elijah Bibb to exercise his gift of prayer and exhortation in public in this church. In June, 1831, B. E. Allen was ordained deacon, and in the following September he was elected church clerk. The last meeting recorded in the book was on the fourth Saturday in February, 1832, at which time Thomas Jerman was moderator and B. E. Allen clerk.

      Judging from the reports to the Association following the division in 1829, Boggs' Fork Church was affected but little, if at all, by the doctrine of Alexander Campbell. No doubt the goodly number of stalwart Baptists in this old church, as well as in Boone's Creek Church, was largely due to the teaching and influence of Ambrose Bush, who was first and last an uncompromising Baptist. When a young man he joined Providence Church, of which his father had been one of the constituent members, and in 1811 we find him the leading member in a movement for organizing a mission, or what was known in his day as an "arm of the church" in his locality, which was the southwestern part of Clark County, on Dewett's (Jouett's) Creek. This "arm" was later constituted a church under the name of Dewett's Creek Church, with twenty-one members, who had withdrawn from Providence Church in February, 1812. This church united with the North District Association. Ambrose Bush, as their minutes show, was a messenger each year until the church disbanded in 1815, or at least that is the last year that we find any record of the Dewett's Creek Church. No doubt the short life of this church was due to the fact that there were so many Baptist churches in that section.

     With that same progressive spirit and loyalty to the Baptist cause, Ambrose Bush then became a member of Boggs' Fork Church, and if we could locate the old minutes of Tate's Creek Association we would probably find that he was a messenger each year, but we do find him in the conferences for the purpose of forming Boone's Creek Association in 1822 and 1823. He played quite an important part in this Association until his death, being a messenger each year from 1823 until 1847, and in 1831 was elected moderator, which position he held for nineteen consecutive years.

     Ambrose Bush was the son of Ambrose Bush, Sr., who was one of the five Bush Brothers who came with the colony from Virginia which constituted Providence Church. He married a daughter of Elder James Quisenberry. Ambrose G. Bush, a nephew of Ambrose Bush, was clerk of Providence Church for fifty years.

      Boggs' Fork Church and Boffman's Fork Church were never the same congregation, as claimed by Dr. Spencer, (History of Kentucky Baptists, Vol. I, page 478; Vol. II. page 81), for it was Boggs' Fork Church, and not Boffman's Fork Church that united with Tate's Creek Association of Separate Baptists in

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1800. It will be seen from the sketch of Boffman's Fork Church that she was a member of South Kentucky Association in 1801. It is possible that when Boffman's Creek Church was not granted her petition for dismissal by the South Kentucky Association in 1799, in order that she might unite with the Tale's Creek Association, that the church divided, part of the members entering into the constitution of Boggs' Fork Church in 1800. Even under those conditions, they were two separate and distinct clmrches, Boggs' Fork Church belonging to Tate's Creek Association and Boffman's Fork Church to North District Association.


      Upper Howard's Creek Church was located on Dry Fork, a branch of Upper Howard's Creek, at what is now known as Ruckerville, Clark County, Kentucky. This church has long since dissolved, but we were fortunate enough to find the first book of church records, covering a period of ten years after the constitution, from which we learn that this church was constituted on April 3, 1802, by Elders Robert Elkin and Edward Kindred, with twenty-nine members, as follows: James Elkin, John Vivion, Smith Vivion, Milton Vivion, Thomas Vivion, Flavel Vivion, Isaiah Vivion, Thacker Vivion, Henry Vivion, Mary Vivion, Silby Vivion, Elizabeth Vivion, James Muer, Bartlett Wills, William McDole, Nancy Vivion, Martha Elkin, Mary Jones, May Trowbridge, Elizabeth Kelly, Martha Newton, Sarah Oliver, Mary Penland, Catherln White, Dolly Conkrite (Conkwright), James Wells, and three black persons, Vivion's Ellick and Rachiel, and Duncan's Grace.

      This book of church records is largely made up of charges preferred against the members and trials of the same. Often a member would be his own accuser to the church. It may be interesting to give just a few.

      In July, 1802, we flnd this: "Query. What is the business of a moderator. Answer. He shall open the meetings by singing and prayer, inquire after the fellowship, keep order, exhort and reprove any delinquent at the church's discretion."

      In September, 1802, a charge was preferred against Sister Sarah for "letting of a falsity and afterwards acknowledging it." She appeared before the church and gave satisfaction and was retained in fellowship. James Muer and Smith Vivion were elected elders in the church, and Richard Oliver was chosen deacon in October, 1802. In the following month, Brother Wells is charged with "trading on the Sabbath day", and sent out. Sentence: Repentence for which he paid a pint and a half of brandy. Secondly, likewise he drank too much himself. Thirdly, being persuaded by a man to abscond such company, and did not do it." He was excluded.

      William Haggard, Sr., was chosen deacon in February, 1805. "Querry: What is the business of an elder? Answer. Helps in government." In July, 1805 "Jesse Wilcoxen and Thomas Vivion came forward and made acknowledgment to the church that they had paid money to see a Lyon, the church took it up and

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professed a distress with the two brethren for their conduct, and laid it before the moderator to admonish them, as he thought right, which he done." The two brethren were retained in fellowship.

      Milton Vlvion was elected clerk in January, 1807. The records do not state who was clerk before this time. In this record book the name of neither the moderator nor the clerk are signed to any of the proceedings of the church. In

Nelson Bush born March 13, 1789; died September 25, 1874.
Nancy Nail Bush born January 24, 1801; died January 15, 1879.

June, 1807, Philip Johnson "came forward with a charge against himself for presenting a subscription for a squirrel hunt on Sunday at the meeting house, the church took it up and from his acknowledgement forgave him."

      In February, 1809, Jonathan Baker came forward as his own accuser, "for pushing of a man in a dispute and giving at him the lye in his own house." The church forgave him. In January, 1811, the church agreed to build a new

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meeting house, to be constructed of stone, the size to be 30 x 40 feet, one and one-half stories high. The building committee was composed of John Gibbs, Smith Vivion, Milton Vivion, James Muer and Jesse Wilcoxen.

      "In June, 1811, Elder Kindred (pastor) preferred charges against himself for wihipping an apprentice boy. The church took it up and after examining the matter, and from Brother Kindred's acknowledgement, retained him as formerly."

      The last entry, with the exception of one, is of date January 4, 1812, and is as follows: "Met according to appointment. Fellowship inquired for and all in peace. The committee appointed to settle with the deacons reported that the church was indebted to the brother deacons 7 shillings 3 pence."

      At this period the church had a membership of one hundred and fifty. Elder Edward Kindred seems to have been their only pastor during the first ten years. This church was one of the constituent churches of North District Association, which was constituted in 1802, and reported every year, by letter and messengers until July, 1842, at which time she reported a membership of one hundred and five. A few days after this the church agreed to become two congregations, and each to have equal rights to occupy the house one half of the time unmolested. The larger congregation still retained the name of Upper Howard's Creek Church of the Old Baptists, and affiliated with North District Association until the church ceased to exist. The smaller congregation, composed of the twenty-eight members, also called themselves Upper Howard's Creek Church of the Missionary Baptists united with Boone's Creek Association in September, 1842, her messengers being Nathan Haggard, J. Acton (Ecton), S. Acton and Horation Acton. This congregation reported by letter and messengers to Boone's Creek Association until 1848, when several of her members went into the constitution of Ephesus Church, about five miles northeast of Upper Howard's Creek Church. This is the last we hear of this congregation of Upper Howard's Creek Church which affiliated with Boone's Creek Association.

      In the year 1845 this Association was entertained by Upper Howard's Creek Church.

      Nelson Bush was a son of John Bush, who was one of the five Bush Brothers that came from Virginia with the "Travelling Church," now Providence Church, Clark County, Kentucky. He was a faithful member for fifty years or more of the Old Baptist congregation of Upper Howard's Creek Church.



      Mt. Gilead Church is located in Fayette County, Kentucky, on Jack's Creek Turnpike. The congregation having long since ceased to exist, we were unable to obtain any church records, so were compelled to prepare this sketch from Association records. This church first appears in South Elkhorn Association in 1802, reporting that year a membership of thirty-nine. The church reported to that Association every year until 1815, with the exception of 1814, and we presume that she remained in that Association until 1823, when Mt. Gilead was one cf the four constituent churches of Boone's Creek Association, It was Mt. Gilead
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Church that first took official action towards .the organization of Boone's Creek Association, for on November 17, 1821, she took the matter under consideration and at her next regular meeting, on December 21, 1821, appointed messengers to visit the neighboring churches and solicit their co-operation. As a result of this action, three conferences were held at other places looking towards the constitution of a new association, and the fourth conference or convention was held at Mt. Gilead Church, on May 28, 1823, when messengers from four churches constituted Boone's Creek Association. The messengers from this church at the organization were their pastor, Elder George G. Boone, Elder Benjamin W. Riley, Ninnian Riley, James T. Riley and Thomas Prather.

      When the messengers convened on May 28, 1823, they elected Elder Jacob Creath moderator and William Steerman clerk. After the Association was constituted, she then proceeded to the election of officers and Elder George G. Boone was elected the first moderator of Boone's Creek Association, and Elder Benjamin W. Riley the first clerk.

     Elder George G. Boone was first a member of Boone's Creek Church, from which he was ordained to the ministry on March 2, 1815. He was a preacher of ability and quite active in the ministry for a number of years. At different times he was pastor of Providence (Clark County) Boone's Creek and other churches.

     Mt. Gilead reported by letter and messengers to Boone's Creek Association every year until the year 1829, when she reported a membership of one hundred and twenty-six. In that year the separation between the .Baptists and Reformers occurred, and Mt. Gilead was one of the seven churches that voted in favor of retaining the constitution of Boone's Creek Association. From the reports sent by Mt. Giiead to the annual sessions of the Association during the next few years, it is evident that the messengers who voted to retain the old constitution were Baptists, but the majority of the members of Mt. Gilead were in sympathy with the views of Alexander Campbell, for her letters to the Association in 1831-32 stated that she did not know how many members she had. In 1833, her letter to the Association reported twenty-two members, and a few years later she had only nine members. She was dropped from the Association in 1849.

     In 1828, a large brick meeting house was erected by this congregation, which later became the property of the Campbellite church and was sold by them to the colored Baptists about 1880 for $1,000. The building is still in good preservation and used as a house of worship by the colored Baptists.



      Liberty Church is located in Garrard County, Kentucky. A brief history of this church was printed in the minutes of Tate's Creek Association in 1884, from which the following abstract was made: "Liberty Church was constituted in 1804. . . . In July, 1812, the church agreed to move their place of worship from Vancleave's meeting house to the school house at the forks of the road. . . . In the year 1813, having built a new meeting house at the forks of the road, which was to be known as Liberty Church, Elder James Prather was again called as pastor. . . .
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In February, 1823, Elder James Prather was again called as pastor. . . . In January, 1828, he was succeeded in the pastorate by Elder John Sacray." In the year 1826, there was a church by the name of Liberty that united with Boone's Creek Association reporting a membership of fifty-one, and Elder John Sacray was one of the messengers. This church reported by letter and messengers for four years to Boone's Creek Association, and Elder John Sacray was one of the messengers each year, and as the above sketch states that Elder John Sacray was pastor of Liberty Church in 1828, we are inclined to the belief that the Liberty Church which was constituted in 1804, and now a member of Tale's Creek Association, is the same church that united with Boone's Creek Association in 1826.

      Liberty Church was one of the six churches that voted for the abolishment of Boone's Creek Association in 1829. Judging from the history above referred to, we do not think that Liberty lost her identity as a Baptist church by her action in Boone's Creek Association in 1829.

     The minutes of Tate's Creek Association prior to 1852 having been misplaced or lost (See minutes of that Association for 1891), we have no record as to whether Liberty Church united with Tate's Creek Association after leaving Boone's Creek Association in 1829. However, the descendents of Elder James Prather, now living in the vicinity of this church, say that this is the same church that Elder John Prather served as pastor for so long. Liberty Church is now the third largest church, in membership, in Tate's Creek Association.



      Union City Baptist Church is located at Union City, Madison County, Kentucky, and was constituted on April 30, 1812, with eighteen members. While this little band of Baptist soldiers of Jesus Christ, at Union City in 1812, were taking steps toward forming themselves into a church organization in order that they might better fight against the enemies of truth and righteousness, the soldiers of Uncle Sam were cleaning and priming their old muskets and replenishing their powder horns, preparatory to an impending battle between oppression and liberty, which was being forced upon us by the insulting acts of England. When Congress convened on November 4, 1811, it was found that there were many new members, whose leaders began to develop a different spirit from that which had previously obtained in regard to foreign affairs, which was in many respects at variance with the views of President Madison. This contrast between the old and new Congress daily became more striking, and it was not long before the subject of war was heard in the halls of Congress; for resolutions from state legislatures soon began to pour in upon them, especially from the West, and Kentucky was one of the states approving war-like measures, claiming the period has now come when peace under the present condition is disgraceful, and war is honorable; so that all during the winter and spring the excitement increased, until war was declared on July 18, 1812. During the battle between the American ship Chesapeake and the British ship Shannon, on June 1, 1813, after the Chesapeake's stays had been shot away and she was drifting helplessly toward her adversary, her decks being
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swept from stem to stern by the enemies fire, with every man on the decks either killed or wounded, her gallant commander, Captain James Lawrence, who had been wounded and carried below, though dying, criad out from ths cockpit, "Don't give up the ship!" This same spirit of loyalty and love was shown by the little band of Baptist soldiers at the Union City Church in 1829-30 when Elder Alexander Campbell and his followers, especially Elder Raccoon John Smith, made such a fight in the Boone's Creek Association and sank six out of thirteen battleships of the Baptists in the sea of baptismal regeneration, which were lost to the Baptists


forever. While Union City Church was not a member of the Boone's Creek Association at that time, yet the storm waves reached out far enough to encircle this church, and only fifteen members were saved from the wreck, Samuel Denny being the only constituent members left. It will be seen from a motion made by him at that time, which is given further on, that he had the spirit of "Don't give up the ship," and he and the fourteen others possessing that spirit of love and loyalty to "the faith once for all delivered to the saints," have received God's richest blessings and today the Union City Church is a strong and influential church in the Boone's Creek Association.

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      The organization of the church is described in the records as follows: "We, the Baptist Church of Christ at Union meeting house on the waters of Otter Creek, Madison County, Kentucky, was constituted on the 30th day of May, 1812, our number being eighteen. The officiating ministers were Andrew Tribble, Christopher Harris, David Chenault, John Greenhalgh, Joseph Gentry, Robert Frier and Jesse Winburn. Believing the word of God, contained in the Old and New Testament, as the only infallible rule of faith and practice, and also believing in the final perseverance of the saints through grace to glory and believers baptism by immersion, the following members were constituted a church: Colby B. Quisenberry, Lucy B. Quisenberry, Samuel Denny, John Winn, Henry Wills, John Millar, Thomas Millar, Jonathan West, Jimmy Miller, Patience Miller, Polly West, Charotte West, Phoebe Friar, Patsy Parish, Sally Burton, Mary Simmons, Martha Dozier and Jennie (a black woman). The following church covenant as adopted: We believe in those doctrines relative to the trinity, the divinity of Christ, the sacred authority of the scriptures, universal depravity of human nature, the total inability of men to help themselves without the power of divine grace, the necessity of repentance toward God and faith in the Lord Jesus Christ, the justification of our persons entirely by righteousness of Christ imputed to us, believers in baptism by immersion and self denial. The Supreme Judge by which all controversies of religion are to be tried, and all decrees of councils, opinion of ancient writers, doctrines of men, and private spirits are to be examined and in whose sentence are to rest, can be no other rule but the Holy Scriptures delivered by the spirit unto which Scriptures so delivered our faith finally resolved."

      The early records of the church show that they were very strict in discipline, every white member being required to vote on church business or give his reasons for not voting, and no male member was permitted to absent himself from two meetings without being sent for. The minutes also show that they did not approve of their members attending horse races. There are many accounts in the early minutes of charges, trials, the appointment of committees to adjust the difficulties and invite members to attend meeting, and frequently a member would bring charges against himself, make acknowledgments and ask the church to forgive him. The minutes also show that for more than eight years the church did not fail to meet regularly and organize for business.

      At the meeting in May, 1812, Elder Robert Frier was chosen pastor and served until his death in December, 1819. At the same meeting Brother Colby B. Quisenberry was chosen church clerk and served in this capacity for eighteen years. The church also voted to "travel" for a deacon against next meeting. In June, 1812, the church voted to request membership in the Tate's Creek Association. At the July, 1812, meeting, Brothers Colby B. Quisenberry and Samuel Denny were chosen the first deacons of the church. In October, 1812, a sister was excluded for disorderly conduct, being the first member brought before the church for discipline. In August, 1813, the church received from Brother John Winn a deed for one and one-half acres of land, upon which the meeting house now stands. In April, 1814, the church voted that the Friday before the next meeting be a day of fasting and that on that night they attend to the washing of feet at some convenient house.

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In June, 1814, a committee was appointed to call on a certain brother and request him to report to the church for playing a fiddle. In March, 1833, "a brother came before the church and gave satisfaction to the church for giving liberty for a 'Sho' to be 'shoad' at his house."

      In June, 1816, the church, having sometime prior to this date granted a church letter to a sister and she not having placed her membership with another church, appointed a committee to see the sister and inform her that she must either place her membership in some other church or return the letter. In February, 1820, Elder David Chenault accepted a call as pastor and served for one year. In April, 1820, the church voted "to take a travel till next meeting for a pastor." The following month Elder Thomas Jarman became pastor and remained until March, 1828, at which time he resigned. In June, 1821, the church voted to raise a subscription to defray the expenses of the church. In June, 1822, the church voted disapproval of its members attending the races. In June, 1823, it was voted that the day after communion should be a day of fasting and prayer and also that they should attend to the washing of feet.

      In January, 1827, the church called for the ordination to the gospel ministry of one of her members, Brother James E. Duvall. Elders Samuel Kelly, Thomas Jarman, Josiah Collins and Peter Tribble composed the presbytery at the ordination. Brother Duvall became pastor in October, 1828, but only served for two months. A call to the pastorate was extended to Brother Frederick Shoots in February, 1829, which he accepted, although his ordination did not take place until the following April, the presbytery consisting of Elders Josiah Collins, Thomas Jarman and Brother Bronston. Brother Shoots remained until May, 1830, when he was granted a letter of dismissal.

      About this time the doctrine preached by Alexander Campbell was becoming widely accepted and he had many followers even in the Baptist churches, the members of which were very restless and many were divided. In June, 1829, Brother Samuel Denny made a motion requesting an expression of the church as to whether they still adhered to their former principles as originally set forth in her constitution. His motion was in the following words: "Whether the church has altered her sentiments since she was constituted and whether it is right to invite persons to preach and commune with us on our church meeting days that does not belong to the General Union." By a majority vote, the answer of the church was that "we do not believe it is right and have not changed our sentiments." From the church records, however, we find that in October, 1830, there was a division in the church, a majority of the members going to the sect known as Reformers, believing in the doctrine as preached by Alexander Campbell, leaving but fifteen who held to the original faith, namely, Samuel Denny (the only constituent member left), Thomas Shearer, Sr., Sally Shearer, John Rayburn, Nancy Rayburn, Thomas Shearer, Jr., Armon Denny, Richard Crews, Ester Crews, Isaac Haines, Sally Haines, Alexander Lanter, Sally Lanter, Polly Reeves and Milly Webb. Those remaining under the original constitution unanimously resolved that the church records properly belonged to them, but authorized the

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clerk to give the seceding party a copy of any part of the records that they might desire. At the December meeting of the same year there were received into the church sixteen more members and Elder Thomas Ballou was chosen pastor and served until June, 1832, when he asked to be released. The church continued their monthly meetings for the transaction of business, but if they had any pastors from June, 1832 till August, 1841, the records fail to show the fact. In May, 1833 the church voted that if a male member was absent for two meetings the church should send for him to know why he was not at meeting. In January, 1834, the church agreed to unite with the Reformers in building a new house. In November, 1836, Pleasant T. Gentry was appointed clerk. In November, 1838, a motion was made for the church to decide whether or not she would disband, but in December following they resolved to stand and continue to meet for worship.

      Up to this time the church had always sent her messengers to the Tate's Creek Association, but in 1839, on account of some difficulty existing in the Association, she decided to send a letter, but no messengers. In September, 1840, Cabell Chenault was elected clerk. In August, 1841, Elder Peter Tribble accepted the care of the church, but the records fail to show how long he served as pastor, neither does it appear that they had any regular pastor until September, 1846, when Elder Joseph Ambrose accepted the pastorate and remained with them until 1855, when he resigned. In March, 1847, John R. Wright was appointed clerk, and during the same year the church voted to request admission into the South Fork Association. During the ministry of Brother Joseph Ambrose, in 1848, the church agreed with the Reformed brethren to erect a brick building on the ground occupied by the old log church, the Baptists to worship the first Sunday in each month and the Reformers the second Sunday. This meeting house was owned jointly until November 3, 1893, when the Baptists purchased the interest of the Reformers in the lot and building. In October, 1855, Elder S. V. Potts accepted the care of the church and served until December, 1858, when he resigned. Under Brother Potts' ministry the church enjoyed a greater degree of prosperity than it had for many years. In July, 1856, Jackson Eades was elected clerk. In December, 1858, Elder T. I. Wills was called as pastor, but did not accept. In September, 1858, the church called for the ordination to the ministry of Brother N. B. Norris. The presbytery consisted of Elders T. I. Wills, John Ward, G. W. Broaddus and S. V. Potts.

      The church was received into the Boone's Creek Association in September, 1857, having previously been a member of Tate's Creek and South Fork Associations, with the exception of an interval of five years when she was not a member of any association. In January, 1859, Elder Nathan Edmonson became pastor and served until January, 1863, and after he resigned the church was without a pastor until July, 1863, when Elder J. J. Edwards accepted the call of the church and served until December, 1869. Elder W. E. Chambliss then became pastor, but he only remained for a short time. In February, 1871, Elder J. J. Edwards again took charge of the congregation and after serving for one year resigned. In April, 1871, the names of the moderator and the clerk were signed to the church

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records tor the first time In the history of the church, with the exception of two or three times in 1864, when the name of William Lanter, as clerk, was signed. The records fail to state when Brother Lanter was chosen as clerk, but in June, 1869, he resigned and R. F. Scudder was appointed clerk, serving until February, 1889. No church ever had a more faithful and efficient clerk than Brother Scudder.

      In June, 1872, Elder John C. Wray was called as pastor and served faithfully for six years, during which time he was absent from only one meeting. During his pastorate there appears the first mention in the records of any missionary activities, when, in February, 1873, a committee was appointed to solicit funds for missionary work in Boone's Creek Association. In July, 1876, the church voted to petition the Boone's Creek Association for readmission, she having requested a letter of dismissal in 1875, and therefore did not report to the Association in 1875. In October, 1878, Elder John G. Pond that stalwart defender of the Baptist faith, entered upon his duties as pastor and continued for eight years. In October, 1880, the church ordered that in granting letters of dismissal that they have a time limit of twelve months for those moving out of the state and six months for those removing within the state. In October, 1882, the church voted that when a member leaves this church and affiliates with another denomination the clerk shall write opposite his name "gone off in disorder."

      Elder J. I. Wills accepted the pastorate in January, 1887, and remained in charge for ten years (see Beattyville Church). In February, 1889, R, F. Scudder resigned as clerk and Albert Parks was elected; he served about two years, when John L. Eades was chosen clerk, in May, 1891. In December, 1887, the church voted to place an organ in the church. (The first mention of an organ) In October, 1891, the church decided to organize a Sunday-school, and Brother R. F. Scudder was chosen superintendent. This is the first record of a Sunday-school. In March, 1895, the church voted to receive members from other denominations upon their previous baptism by immersion if they claimed to have been converted before said baptism and endorsed the doctrines of this church. But a few years later, in September, 1902, the church adopted a resolution to the effect "that from this time on we will not receive members by alien immersion."

      Rev. Richard French accepted the care of the church in February, 1897, remaining with them until October, 1898. (See sketch of Ephesus Church). About this time the church building had been repaired considerably and it was dedicated on the fifth Sunday in May, 1897, but the records do not state who preached the dedicatory sermon. In November, Rev. T. C. Ecton became their under-shepherd and led them in paths of usefulness for four years. During the pastorate of Brother Ecton, the church voted to have preaching twice a month instead of once a month, as had always been their custom. Resolutions in regard to Brother Ecton appear upon the church record in part as follows: "Whereas, Brother Ecton has tendered his resignation, which we accept with reluctance, . . . . and be it resolved, that we will ever hold in grateful remembrance his efficient and faithful labors and zeal for the cause of the Master while among us, &c." After Brother Ecton resigned, the church was without a pastor for a year, when Rev. William McMillan accepted the pastorate and labored with them for about

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one year. He was succeeded by Rev. R. L. Brandenburg, who entered on his labors in May, 1904 and continued until October, 1906. During August, 1904, the pastor was assisted by Rev. Robert Baker in a series of meetings, which resulted in nineteen additions by experience and baptism, and two by letter. On the fifth Sunday in October, 1905, the church entertained the Sunday School Convention of Boone's Creek Association.

      Rev. J. A. Davis accepted the call as pastor in November, 1906, remaining as their leader for just two years. He was succeeded by Elder David J. Hunt, who only served tour months, resigning in August, 1909. In July of that year he was assisted by Rev. S. J. Cannon in a series of meetings, when fourteen were added to the church membership. After Rev. J. N. Vandiver had supplied for the church for a few months he was extended a call to accept the pastorate, in February, 1910, but only remained five months. The pulpit was supplied by Rev. W. S. Taylor until November, 1910, at which time he received a unanimous call as pastor, which he accepted, and he continued in the pastorate until May, 1913.

      The church having at a previous meeting set apart and announced April 30, 1912, as an all-day homecoming meeting and centennial celebration of the constitution of the church, a large gathering was present for the occasion, including many of their former pastors, who participated in the exercises of the day. Dr. J. W. Porter preached the centennial sermon. A committee composed of John L. Eades, the clerk, R. F. Scudder and J. M. Risk having been previously appointed to prepare a history of the church for this occasion, the history was read and ordered to be entered upon the church records. It was a great day for Union City Church.

      A series of meetings were held during September, 1912, by the pastor, assisted by Elder W. D. Moore, which resulted in thirteen additions to the membership of the church. In the same month, the church instructed her messengers to the Association to vote for a continuation of the three days session instead of a two days session. Rev. E. W. Summers accepted the pastorate in August, 1913, holding same until January, 1916. During his pastorate, in September, 1915, Brother Summers, assisted by Rev. C. W. Elsey, held a series of meetings, having eleven additions. In April, 1916, Rev. James Lucas became pastor, serving them only six months, but during his short stay he held a very successful series of meetings, being assisted by Elder Charles L. Brookshire, and there were added to the church twenty-one members, sixteen being on profession of faith. In November, 1916, Rev. Charles S. Ellis became their pastor, serving them for about two years. In January, 1917, the church agreed to adopt the budget system for raising all funds and follow same as near as possible. In May, 1919, Rev. F. A. Boone accepted the call as their pastor, remaining with them about one year.

      In August, 1919, the church voted to request the Association to hold a three days session with her at the next annual meeting, which was to be held with this church in the following September. From the constitution of the Boone's Creek Association in 1822 until 1915, it had been her custom to hold a three days meeting at the annual session, but in 1916 the annual meetings were changed to a two days session. The above request was granted and a three days session

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held at Union City Church in September, 1919, In December, 1919, after twenty-nine years of efficient and faithful service as clerk, John L. Eades resigned, and Ralph Parks was chosen clerk and is still serving in this capacity. In November, 1920, Rev, A. T. Ross accepted the call to become their under-shepherd and is still their leader, guiding them in the paths of usefulness and service. He was assisted in a series of meetings by Dr. C. M. Thompson in July, 1921, when twelve were added to the church membership. In April, 1922, the church entertained the Sunday School Convention of the Boone's Creek Association. Union City Church has entertained seven annual sessions of Boone's Creek Association, in the following years: 1858, 1867, 1877, 1886, 1897, 1907, 1919. The quota allotted to her by the Association in the Seventy-five Million Campaign was $9,500.00, and the church accepted this quota.

      After the division in 1830, this church was left with only fifteen members, but they were true Baptists, and though they had quite a struggle for existence as a church for many years, they held together and by prayer and perseverance have become a strong and influential church in Boone's Creek Asssociation, and ever since her connection with this Association she has been in full fellowship and good standing and has always been loyal to all the interests of the denomination.

      Pastors. - During the one hundred and eleven years of existence as a church, Union City Church has been served by twenty-seven pastors, as follows: (Years indicate beginning of pastorate) Robbert Frier, 1812; David Chenault, 1820; Thomas Jerman, 1821; Frederick Shoots, 1829; Thomas Ballou, 1830, Peter Tribble, 1841; Joseph Ambrose, 1846; Smith V. Potts, 1855; Nathan Edmonson, 1859; J. J. Edwards, 1863, 1871; W. E. Chambliss, 1869; John C. Wray, 1872; John G. Pond, 1878; John I. Wills, 1887; Richard French, 1897; Thomas C. Ecton, 1898; William McMillan, 1903; Robert L. Brandenburg, 1904; J. A. Davis, 1906; David J. Hunt, 1908; J. N. Vandiver, 1910; W. S. Taylor, 1910; E. W. Summers, 1913; Elmer Lucas, 1916; Charles B. Ellis, 1916; F. A. Boone, 1919 and A. T. Ross, 1920, the present pastor.

      Clerks. - This congregation has been served by eleven clerks, as follows: (Years indicate beginning of service) Colby B. Quisenberry, 1812; Isaac Haines, 1830; Pleasant T. Gentry, 1836; Cabell Chenault, 1840; John R. Wright, 1847; William Lanter, 1856; Richard F. Scudder, 1869; Albert Parks, 1889; John L. Eades, 1891 and Ralph Parks, the present clerk, 1920.

      Deacons. - (Years indicate ordination) Colby B. Quisenberry, 1812; Samuel Denny, 1812; John Rabron, 1830; John R. Wright, 1845; Hezekiah Bowman, 1857; J. W. Rupard, 1859; Horace Parks, 1864; Willis Olds, 1867; William Scudder, 1867; Thomas Johnson, 1894; James Parks, 1895; Charles L. Tipton, 1895; Robert N. Lander, 1801; E. B. Rupard, 1909; George Dunbar, 1909; Ralph Parks, 1909; Richard Parks, 1920; John T. Cox, 1920.



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