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History of Churches in Boone's Creek Association
By S. J. Conkwright, 1923


      Boone's Creek Church is located at Athens, Fayette County Kentucky, on the waters of Boone's Creek, this creek being named in honor of Daniel Boone, who had a four hundred acre tract of land at the mouth of the creek, and on this was a small cave in which he frequently took refuge from the Indians. The present church is situated a half mile west of the original site of Boone's Station, which was erected by Boone in the spring of 1780, after having left the fort at Boonesborough on December 29, 1779. Boone must have remained there for several years, except when absent on his periodical hunting expeditions, for, according to Captain William Ellis, the founder of David's Fork Settlement, he went there during the summer of 1784, at the request of Boone, to confer with him in regard to a threatened Indian invasion. Captain Ellis said that the Station was stockaded mainly for the protection of Boone's family, and that of his nephew, Samuel Boone, and that the inside of the palisades was ornamented
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with the skins of various wild animals. At or near this Station was Cross Plains (now Athens), so called from the fact of its being the crossing place of hunters and troops passing from Harrodsburg to Lexington and from Bryan's Station to Boonesborough, and afterwards was used in the old militia times as a muster ground.

      The first conference of the churches looking to the constitution of what is now Boone's Creek Association was held at Cross Plains on May 1, 1822, and William Boone was clerk of the convention. The second conference was held at Boone's Station. The picture of the original site of Boone's Station in this sketch is, we believe, the first and only one in existence and was taken for the author on June 1, 1923. Up to a few years ago the lines of the stockade and


cabins were easily traceable or to be seen, but the cultivation of the land in recent times has leveled the ground, so that at present nothing remains to mark the site of the Station and this wilderness home of the great frontiersman, Daniel Boone, except the tomb stones over several graves, seen around the locust trees in the picture. These graves are supposed to be those of some of the dwellers of the Station, and the stones are of the native rock of the neighborhood and without an inscription of any kind to identify them. The stockade, cabins and the spring were between the graves and the creek, alongside of which now runs a turnpike road. R. R. Barker, the present owner of the land, is a descendant of Daniel Boone's brother, Samuel, and his residence is a few yards northeast of the graveyard. This land includes the original station site and has been owned by the Barker family for about seventy-five years.
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      It is said that it was at this station that Boone related the story of his life to Filson, the historian, and it is also said to have been here that the Shawnee Indians, from whom he had escaped several years before, undertook to recapture Boone, as they still longed for his companionship, so they sent four of their tribe, who lay in ambush around the Station for several days and finally succeeded in capturing him in his small barn, in the upper portion of which he had hung up a small crop of tobacco for curing. Boone requested his captors to allow him to go up into the barn loft to get some fine tobacco to take with them. To this the

Indians assented, and Boone then went into the loft and crushing up several handfuls of tobacco threw it down into the uplifted eyes of the savages and at the same time springing down himself made his escape before the savages could recover from the blinding effects of the tobacco.

      It was also at this station that the churches endeavoring to organize Boone's Creek Association held their second conference or convention, on the 2nd and 3rd days of October, 1822, at which time a constitution and rules of decorum were drafted and sent to the several churches for adoption, amendment or re­jection. At this meeting the convention called for another conference to be

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held at Boggs' Fork Church, on April 25, 1823. The first draft of the constitution underwent considerable alteration in the various churches, and also in the meeting at Boggs' Fork.

      Regarding the time of the erection of this Station by Boone, a kinsman of his, Mr. Asa C. Barrow, of Clark County, Kentucky, gives an account of this Station, which he has good reason for believing to be authentic, and is as follows:

"William Scholl was a native of Virginia and removed with his wife and family of ten children to Kentucky in the fall of 1779, and arrived at Boonesborough on December 25, where they met Daniel Boone, their kinsman, who was there attending the court held for the purpose of adjusting titles to Kentucky lands. On the same day, the Scholls accompained by Daniel Boone crossed the river and camped about four miles west of Boonesborough and the following day reached what was afterwards Boone's Station, where they erected half faced camps and lived in them until the following March, when the snow melted and they erected a stockade and cabins. This was during the hard winter of 1779-80. The Scholls and Boone ate the last bread they had on Christmas day, 1779, and were without that article of food until the following summer, when their crop of corn matured."
      It is a historic fact that Boone and his co-pioneers on their long hunting trips away from civilization, where they could not obtain bread, used the meat of wild turkeys, which is a very dry meat, for bread, while they used the more juicy meat of the deer, bear and buffalo as meat.

      Of the first inhabitants of Boone's Station, four were among the constituent members of Boone's Creek Church, namely, Samuel Boone, Sarah Boone, William Scholl and his wife Leah Scholl.

      Although the Revolutionary war was at an end, there were still dangerous and exciting times ahead for the frontiersmen of Kentucky, and they were constantly alert for attacks by the savages, but even under these conditions many found time, as they went about with their trusty rifles, to worship their Creator. It was at this historic spot, in the midst of a wilderness where still lingered the unconquered savage, that "the wild woods were made temples for His worship," and on the second Sunday in November, 1785, a small band of His follow­ers gathered and constituted Boone's Creek Church. It was unfortunate that con­ditions existed in this church from the very beginning which were certain to produce dissentions and divisions later on. It was a singular commentary, even in this early day, on the scheme of church union, so frequently advocated in certain quarters at the present time, and resulted in many divisions in this church, of which we shall speak further on.

      There have been five record books of this church, the first book covering the period from the constitution in 1785 until 1811, and this book disappeared after the division in the latter year, having been either misplaced or lost. The second book begins with the date of January 9, 1811 and extends to July, 1835. This book is in the library of the Baptist Seminary at Louisville. The third book which is also in the library at Louisville, contains the record of Boggs' Fork

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Church from February, 1829, to February, 1832, following which there is a period of eight years in which there is no record of Boggs' Fork Church, and a period of five years with no record of Boone's Creek Church. Then, beginning with the first Saturday in December, 1840, we find the covenant and rules of decorum entered into by the two churches, Boone's Creek and Boggs' Fork, when they united and became known as Boone's Creek Church, and following this union of the two churches, this book contains the records until July, 1886. The fourth book begins in July, 1886, and continues until January l900. The fifth book is a continuation of the fourth book and contains the records up to the present time.

      Therefore, the available records of this church begin with book No. 2, on January 9, 1811, at which time there occurred another division, and two churches were constituted, each having equal rights as to the occupancy of the church building. This was certainly the third, and probably the fourth or fifth division, since her constitution, inasmuch as there were six Baptist churches in this immediate vicinity at that time. According to Dr. Spencer, William Hickman and others, three of these were born of contention, namely, Head of Boone's Creek, Marble Creek (East Hickman) and the Primitive Baptist (1811); besides, there were nearby Boffman's Fork, constituted about 1786, and Boggs' Fork, constituted in 1800.

      In commenting on the difficulties experienced during the early period of this church, Ford's Repository (1856) has the following to say:

"Here were the opposers of all creeds and confessions, the most rigid and uncompromising Calvinists, bitterly opposed to any basis of union but the New Testament; the Sepa­rates wiithheld Christian fellowship and confidence from those who would not avow their faith in the eternal decrees, including eternal justification, denouncing all formulas, rules or terms of agreement in church compact, they insisted on the use of oil when praying for the sick, the laying on of hands after baptism, and the ordinance of foot washing, * * * * * Many of its members were Separates of the Highest Calvinistic notions; others were earnest Separates as regarding laying on of hands after baptism. * * * * * The Regular Baptists were moderate, but were opposed to both classes of Separates."
      No doubt these conditions were largely brought about, or at least aggravated, by the influence and leadership of two ministers, who were not only widely sepa­rated upon many religious questions, but were men of a totally different type, each being more or less eccentric, especially Craigg. If Joseph Craigg was not a mem­ber of the first Boone's Creek Church, which we are inclined to doubt, he lived in that community.
"Elder Tanner was a very strong hyper-Calvinist, who entered deeply into the investigation of God's eternal decrees. He seemed to have arrived at the conclusion that none were 'sound on the decrees' from his standpoint, and when the revival which was sweeping over the country reached Boone's Creek in 1787 (Hickman says in 1786), Elder Tanner, their pastor, was opposed to the revival, claiming it was the 'work of the Devil,' and he refused to baptize, and Rev. William Hickman was sent for and carried on the meeting."

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"Elder Craigg was a man of marked eccentricities, but a very zealous Sepa­rate. Sometimes his zeal seemed intemperate, as if the man had not common sense, yet there was something in him more original than was found in other men." (Dr. Spencer).
      When many of the Baptists were being persecuted in Virginia, Joseph Craigg was arrested on numerous occasions, but generally was able to baffle the officers while on his way to prison and make his escape. On one occasion, while riding along in the custody of an officer, Mr. Craigg, thinking it no dishonor to "cheat the devil" (as he expressed it), slipped off his horse and took to the woods, and, though hunted with dogs, he was able to make good his escape. On another oc­casion, while he was preaching, he saw the officers coming into the house and he stepped out at a back door and ran to a swamp, thinking he was safe, but they took his trail with a pack of dogs, and to evade the dogs he betook himself to a tree from which his pursuers shook him down like a wild beast and forced him on a horse and perhaps tied his hands, thinking they would surely get him to court this time. On the way he reasoned thus: Good men ought not to go to prison and if you put so good a man as Jo Craigg in prison, I will have no hand in it, and thereupon threw himself off the horse and would neither ride nor walk, behaving perhaps as David did before Achish, King of Gath, and finally they released him. During his day pack-saddles were much in demand for conveying goods through the wilderness on pack-horses, and while Mr. Craigg was preaching one day to a congregation assembled in the woods, upon casting his eyes upward, he said, "Brethren, see, there is a fork that would make a good pack-saddle," and then continued his sermon without making a pause. (Dr. Spencer).

      At the beginning of Book No. 2, we find that Boone's Creek Church was con­stituted on the second Lord's day (the 13th) of November, 1785, by the ministering help of John Tanner and John Taylor, fourteen members entering into the con­stitution of a regular Baptist church, to be known by the name of Boone's Creek Church. The names of these fourteen members are as follows: Robert Fryer, George Shortige, William Scholl, Leah Scholl, Turner Crump, John Morgan, Sam­uel Boone, James Hazelrigg, John Hazelrigg, Kizziah Shortige, Margaret Shortige, Grace Jones, Sarah Boone and Elizabeth Hazelrigg.

      As to her first pastor, Dr. Spencer says it was probably Elder David Thomp­son, but we hardly agree with him, as this church was not constituted until No­vember, 1785, and Elder William Hickman says he was called there in 1786 to hold a meeting and that John Tanner was then pastor. After this meeting the dissension seems to have continued, for with considerable difficulty nineteen members obtained letters of dismissal and constituted Marble Creek Church (now East Hickman), on June 15, 1787. In 1788, Elder Thompson was probably their pastor, as he was a messenger from this church to the Elkhorn Association in that year, the church reporting a membership of thirty-seven. Elder Tanner, like many other preachers at that period, suffered persecution in Old Virginia and North Carolina for preaching the Word of God and for -baptizing a lady by the name of Dawson, in North Carolina, against the wishes of her husband. Mr. Dawson shot the preacher and for weeks his life was despaired of. He also suffered a term of imprisonment with six other preachers. (Dr. Spencer).

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      On January 9, 1811, the church met for business. A proposition was made this day to try Brother A. Bainbridge for speaking untruths, as we deemed them, but the minority proposed a separation rather than that he should come to trial, and this was agreed to by the majority. Therefore, a separation took place, the ma­jority, thirty-four in number, continuing to call themselves Boone's Creek Church and remaining in Elkhorn Association until 1823, when they went into the con­stitution of Boone's Creek Association. The minority took the name of Particular Baptists and united with Licking Association, which association was formed as a result of strife and contention that originated over a personal difficulty between Elder Jacob Creath and Thomas Lewis concerning the exchange of a couple of slaves, Lewis being a member of Town Fork Church (First Church of Lexington), and Creath was the pastor of that church. Other churches being called upon to give their aid in adjusting the difficulty also became involved. (Dr. Spencer)

      On the 19th day of January, 1811, the following written agreement was en­tered into by the dissenting parties.

"Whereas, this church has agreed to become two bodies, we agree that each member shall join which party they please, and each part shall have equal right to occupy the house one-half the time unmolested, and repairs done jointly, and the part continuing in Elkhorn Association shall have record book by providing the other part with another as good, etc. The majority furnished the minority with a book, but they refused to give up the record book agreeable to our written articles. The former clerk was with the minority and we could not obtain the book without recourse to law, so we chose rather to be de­frauded and suffer loss than go contrary to the word of God. Therefore, having obtained from the old book the date of the constitution and some other matter, the records of Boone's Creek Church in future shall be recorded in this book and to be known by the former name, believing it to be our just right for the following reasons: First, as having fourteen members of a majority, and second, having stood to our former compact with Elkhorn Association. Therefore, we have caused our names to be hereunto set. Thirty-six names are recorded as members of this party, as follows: Samuel Boone, Mary Boone, Sarah Boone, William Barker, Ann Barker, William Christian, Marthew (Martha?) Christian, Thomas Christian, Mary Winn, Rebecka Jones, Letuce Winn, Hannah Hicfcman, Thadeus Dulin, Elizabeth Dulin, Susannah Cockrell, T. Dulin, Sarah Gest, Cudjoe (servant) Ann Gest, Sidney McDonald, Polly Cotton, Ann Willson, John Hay, James Vallingdam and Elizabeth, his wife, and Rose (slave), S. Burtoridge, (Bainbridge?) Polly Evans, Ruth Lucas, Philadelphia Simpson, James Gest, Martin Coons, Steven Lay, Billy (servant), and Nancy Lay."
      The Boone's Creek Church extended a call to Elder Jeremiah Vardeman to become their pastor, which he accepted and began his labors with them in Febru­ary, 1811.

      Of the minority or Particular Church, we will say nothing, except that during the twenty-four years of their separation some of the ministers who preached for them were A. Bainbridge, Ambrose Dudley, T. P. Dudley and William Rash. They reunited with Boone's Creek Church in July, 1835. It may be said that after the separation in 1811, the two churches seemed to be very friendly toward each other.

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      From the records of Boone's Creek Church it is observed that they were very strict in matters of discipline. The minutes of many of their meetings are filled with charges and trials, appointment of committees to adjust difficulties and some­times a member would bring before the church a charge against himself, make acknowledgement and ask for forgiveness.

      In April, 1811, William Cleveland was elected church clerk. During this year there were received into the church thirty-six members by experience and baptism.

      In May, 1812, a certain brother and his wife preferred charges against a sister Ward, stating that she had come to the brother's house and said she had come over to devil him; that he was so handsome she had fallen in love with him, and she proceeded to hug him. She was excluded.

      In March, 1813, the records show that the church had received sixty-four additions since the division in 1811. In July, 1813, Thadeus Dulin was elected clerk, William Cleveland having resigned. In October, 1814, T. Dulin resigned and William Boone was elected clerk, he being the first clerk to affix his signa­ture to the minutes. In November, 1814, a motion was made by Deacon Squire Boone (this is the first mention of a deacon) whether the deacons should present the elements of the Lord's Supper to persons not in union with us. The church unanimously answered in the negative. In March, 1815, Lindsfield Burbridge was ordained a deacon and at the same meeting George G. Boone was ordained to the ministry. In September, 1815, the church agreed to buy two pamphlets on missionary subjects. This is the first mention of any missionary activities.

      In December, 1815, the church agreed to raise a sum of money for the pastor, this being the first mention of remunerating the pastor for his services. In February, 1816, Elder G. G. Boone was invited to preach for them whenever their pastor, Elder Vardeman, was away. In May, 1816, the church decided not to repair the meeting house until they had obtained a deed for the lot. It appears that they had had possession of the lot for thirty-one years without having a deed. In February, 1817, Elder G. G. Boone was extended a call as pastor, but de­clined to accept the call, stating that he would preach for them whenever possible. In April, 1817, letters of dismissal were granted to G. G. Boone and his wife. In July, 1817, the church reported a membership of eighty-six. At this meeting William Boone resigned as clerk and called for his letter. In October, 1817, Elder Richard Morton accepted the pastorate. In February, 1818, David Watts was chosen a deacon, having been previously ordained by another church. David Moore was elected clerk. In February, 1821, Thomas Faulconer was elected clerk.

      In June, 1821, upon the request of Elkhorn Association for an answer to the question "whether it is right to correspond with the Missionary Board or not," on motion, the church decided to send an answer in the affirmative. In August, 1821, the church, in dealing with disorderly members, agreed to add the following arti­cle to the rules of decorum, viz., "All members guilty of public offenses shall come forward and make acknowledgement to the church without being sent for." Brother James Christian having been exercising a public gift without the authority of the church, a committee was appointed at the regular meeting in December, 1821, to see the brother, and after examination he was granted the liberty to exercise his gift, but in April following this action was rescinded. In

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January, 1822, upon the request of Boggs' Fork Church, Boone's Creek Church agreed to co-operate in forming a new association, and Brothers Burbridge, Watts and Foster were appointed a committee to aid in the drafting of a constitution for the new association.

      In September, 1822, at his own request, the pastor, Richard Morton, was re­lieved of the pastoral care of the church for one year, owing to ill health, with the hope that he would he able to return to them at the expiration of that time. The following month Elder Enoch Mason accepted the care of the church. In October, 1822, the church in session took up for consideration the constitution drafted for the new association. They voted to strike out the article referring to Missionary and Bible societies and also that relative to celebrating the Lord's Supper on the second day of the association. It can readily be seen from the latter article that the teaching of Alexander Campbell was being accepted by some of the members of the Baptist churches even as early as 1822, or this article would never have been inserted in the constitution of a Baptist association. At this same meeting, Isaac Foster was granted license to preach the gospel. In November, 1822, the church agreed to accept the constitution prepared by the committee for the new association, with the exception of the two articles voted to be striken out at the previous meeting.

      A copy of the constitution for a new association, as adopted at the meeting at Boggs' Fork Church, was read and ratified by the church in May, 1823, and a committee of five brethren appointed to meet at Mt. Gilead Church on May 28 for the purpose of constituting the association, consisting of Thomas Faulconer, Linchfleld Burbridge, David Watts, Thompson Duvall and Thomas Christian.

      In October, 1823, the church being of the opinion that Brother James Duvall is possessed of profitable gifts, they agreed to encourage him to go forward in the manner of the Lord and occupy as he may think proper. In August, 1824, steps were taken to have the Boggs' Fork Church unite with this church, and to­gether build a new meeting house. After four months, the minutes of December, 1824, stated that this effort was a failure, as Boggs' Fork Church declined to unite with them. (However, the two congregations did unite later, in the year 1840.) The two churches failing to unite, 1824 a committee was appointed to procure sub­scriptions with a view to building a new house at or near Cross Plains (now Athens), and to procure a lot on which to build. They purchased an acre of land adjoining the lot on which the old house now stands.

      In November, 1826, William Grimes was ordained a deacon. In July, 1827, Elder G. G. Boone accepted the pastorate, remaining with them until March, 1830. In October, 1827, Samuel Boone was chosen a deacon. In February, 1828, James Barker was received by experience and baptism. In March, 1828, John Robinson was chosen a deacon. In April, 1829, the church in session, took up the resolution, proposed by the last Association, to abolish the constitution of Boone's Creek Association, and after considerable discussion the church, by a majority vote, agreed to quash the present motion before the church, and refuse to give an answer to the Association on the subject. But at the Association meeting, their messengers voted to retain the constitution.

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      In March, 1830, a motion was made for a friendly separation in the church, but the motion was quashed by a previous question, whether it is now expedient to decide on the question before the church, upon which a majority voted for quashing it. In April, 1830, a vote was taken for a pastor, Elder G. G. Boone receiving twenty-nine votes, eight voting against him. In May, 1830, on motion, it was agreed to ascertain how many members were in favor of the constitution and rules of decorum of this church, the vote being thirty-six in favor and twenty opposed. Then a motion was made to have a friendly separation of the church, and each party have equal rights in the house, twenty-five voting in favor of quashing the motion and twenty-three in opposition. The minority tried to form themselves into another congregation by going into the meeting house, and a committee was appointed by the majority to see the others, and this difficulty was disposed of as follows: "We the church at this place conceive that those members (forty in number) having excluded themselves and use of the church house at this place, by not being satisfied with the rules and regulations of this church." (Further on it will be seen that the Reformers still continued to worship in the same meeting house).

      In July, 1830, Elder John M. Johnson accepted the call as pastor, but only remained a short time, when he was succeeded by Elder John Dean, in August, 1831, who served eighteen months. In October, 1831, William Gest was elected clerk. The church, in May, 1831, took steps toward the union, of the two Baptist churches at this place, but this union was not accomplished until four years later. In January, 1833, the pastorate was accepted by Elder Elrod, which he held for one year. In July, 1835, a motion was made that this church would dissolve her con­stitution, provided the sister church (Particular Baptists) worshipping in this house would dissolve hers, and agree to unite on a new constitution, and agree that when the new constitution is framed, the majority shall rule in adopting it, and the churches agree to meet this day week for union. This is the last entry in Book No 2. There are no further records of this church until 1840, but we are certain that the two churches united and became one congregation on the day above mentioned, after a separation of twenty-four years.

      In the beginning of Book No. 3, there are records of Boggs' Fork Church from February, 1829 to February, 1832. The next entry is on the first Saturday in December, 1840, which contains the covenant and rules of decorum entered into by the members of Boone's Creek Church and Boggs' Fork Church when they united and became one congregation, to be known as Boone's Creek Church, and continue to meet at Boone's Creek Church meeting house. The next meeting of the congregation was on the third Saturday in the same month, at which time B. E. Allen and William Gess were appointed a committee to transcribe the names of the two former churches which have united at this place.

      In January, 1841, the committee appointed to transcribe the names of the members of the two churches made its report. At this meeting Elder Edward Darnaby was called as pastor. At the February meeting in the same year, the church requested Brother B. E. Allen to exercise his gift as a public speaker. In August, 1841, B. E. Allen resigned as clerk, and James C. Berry was elected. In January, 1842, Brother B. E. Allen was ordained to the ministry. The following

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month, the church called B. B. Allen and Edward Darnaby to serve as her pastors. At the meeting in March following, the church rescinded its action taken at the last meeting in calling pastors, and proceeded by secret ballot to call a pastor, which resulted in Elder B. E. Allen being called. He was their faithful, watchful and loving shepherd for nineteen years, until his death, which occurred on December 9, 1861. At the church meeting in the same month, they passed resolutions relative to the death of their beloved pastor, in part as follows: "We feel we have lost a true and much loved friend, a zealous and faithful min­ister, and an affectionate, loving and tender beloved pastor, and that this church sincerely laments its great loss, &c." At the same meeting a committee was appointed to write an obituary of Elder Allen, which was done and recorded in the church minutes.

      In May, 1842, the church agreed to lay over the subject of foot-washing until the next meeting. In July, 1842, the church in session, voted that the action taken at the last meeting in regard to foot-washing be erased from the records. In October, 1843, the church agreed to erect a new house of worship, the measurements to be 45 x 30, with a 15 foot ceiling, but a few months later they decided not to build.

      In May, 1846, Thomas Barker was employed as house-keeper. This is the first mention of Thomas Barker, who later became a very prominent and leading member of this church. He was the father of the present moderator of Boone's Creek Association.

      In July, 1846, the subject of building a new house was again discussed, and a committee was appointed to see the Reform brethren and ascertain what claim they would set up to the house (they had been using it for worship one Sunday in each month ever since the division in 1829). The committee reported that the Reformers expected to occupy the house for a reasonable time, or until they could build. The matter was evidently adjusted in a satisfactory manner, for the Baptists appointed a building committee and went right ahead with the erection of a new brick meeting house, which is the present house of worship. It was completed and dedicated sometime during the summer of 1847, for in June of that year the church selected Elder Walker to preach the dedication sermon, but the records fail to note the day of dedication.

      In February, 1850, James C. Berry resigned as clerk, and was chosen as a deacon. At the next meeting, in March, R. L. Berry was elected church clerk. On August 29, 1852, there was added to the church membership thirteen by experience and baptism. In February, 1854, R. L. Berry resigned as clerk, and James W. Berry was chosen to succeed him in the clerkship. In October, 1858, James W. Berry resigned as clerk, and he was ordained a deacon. Thomas F. Barker was elected clerk, in which position he served faithfully for thirty years, resigning in July, 1886. At the May meeting in 1860, Thomas F. Barker was ordained a deacon.

      Dr. R. T. Dillard succeeded Elder Allen In the pastorate, beginning his labors in January, 1862, and served them for one year. Dr. Dillard was succeeded by Elder E. D. Isbell, who remained their pastor until January, 1867, and was immediately succeeded by Elder C. E. W. Dobbs, who was their leader until March,

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1870. In a series of meetings held by their pastor in September, 1867, twelve were added to the church membership by experience and baptism. In May, 1870, Elder D. B. Ray accepted the pastorate, remaining with them for exactly three years.

      At the meeting in September, 1870, the church agreed to pay their part for the support of a missionary in Boone's Creek Association. This is the first men­tion of supporting a missionary in Boone's Creek Association. In December, 1870, Lewis Harris was ordained a deacon. In a series of meetings held in August, 1871, there were thirty additions to the church by experience and baptism and several by letter. In June, 1873, Elder J. L. Smith accepted the care of the church, labor­ing faithfully for three years. In November, 1874, the church in session, passed the following resolution: "We consider the making and selling of intoxicating liquors contrary to the spirit of Christianity anil the teaching of the Scriptures, and we hereby express our disapproval of the practice, and request the brethren to abstain from it in the future." However, at the next meeting the resolution on intoxicating liquors was rescinded and postponed indefinitely.

      In December, 1876, the church went into a call for a pastor, but the vote was not unanimous, and the minority refused to accept the choice of the majority, so that both names were withdrawn. In March, 1877, they agreed on Elder T. V. Riley as their pastor , but the records do not state how long he served them. In August, 1878, Elder J. L. Smith was preaching for them, but the records do not show when he accepted the pastorate; he offered his resignation in 1879. In Novemiber, 1879, R. F. Martin and R. Adams were ordained as deacons. In Decem­ber, 1879, Elder J. C. Freeman became their pastor, but the records fail to state how long he served, but he was succeeded in February, 1882, by Dr. W. M. Pratt, who remained their under-shepherd until December, 1883. In December, 1882, we find for the first time mention of a Sunday School in this church, but we note from the Association minutes that they had a Sunday School as early as 1876.

      There are no records of any meetings of the church for a period of two years, from December, 1883, to December, 1885, and on this latter date Dr. William Stuart accepted the pastorate, after which there are no further records until July, 1886, when Hugh F. Barker was elected clerk, upon the resignation of his father, Thomas F. Barker, who had served in that capacity for twenty-eight years. The last record in Book No. 3, is on the fourth Saturday in November, 1886, at which time a call was extended to their present pastor, Dr. Stuart for another year.

      Book No. 4 also contains the records of the church meetings from July, 1886, to to November, 1886, after which date the next business meeting was in March, 1887, and at this meeting the pastor, Dr. Stuart, requested a leave of absence for three months, and this was granted. From the church records it appears that while Dr. Stuart was pastor he was absent much of the time from their church meetings. In May, 1888, Rev. J. Pike Powers accepted the call of the church and served them faithfully, as he did in all of his pastorates, until December, 1889, when with sorrowing hearts and much reluctance, they gave up their tender and loving under-shepherd, in order that he might take the advice of his physician and move his family to a more equitable climate.

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      During the pastorate of Brother Powers a series of meetings were held, which resulted in fifty-five additions by experience and baptism, and fifteen by letter, and after some had been dismissed by letter, it left them a membership of one hundred and sixty-four, in September, 1890.

      Brother Powers was succeeded by Elder B. P. Johnson, who began his labors in January, 1890, serving them for one year, when he was succeeded by that indefatigable servent of the Lord, Rev. I. T. Creek, who served with fidelity and zeal until September, 1896. In the spring of 1892, J. W. Christian and A. N. Wornock were ordained as deacons. In February, 1892, the church, by motion, required every male member to attend business meetings at least once in every quarter, and a failure to do so without a good excuse would be considered dis­orderly. In January, 1896, after ten years of faithful service H. F. Barker resigned the clerkship, and was succeeded by his brother, R. R. Barker. In February, 1897, the pastorate was accepted toy Elder J. M. Shelburn, but he only served the church a few months.

      By order of the church, at her meeting in February, no more graves are to be made within the boundary of the church lot or graveyard, except on the space already allotted to those who have such space enclosed with a fence. W. E. Christian, one of her most useful and prominent members was called to his reward in April, 1898, and the Ladies Aid Society of the church presented resolutions in regard to the high esteem in which he was held, and these resolutions were ordered to be recorded in the church record. About this time the church sus­tained the loss of two more of her members, namely, Benjamin Holliday and Nannie Martin, and the church appointed a committee to draft resolutions in regard to the death of these three members, which resolutions were duly recorded in the minutes. In January, 1899, Rev. J. S. Willson accepted the pastorate, and he was their loving and zealous leader until February, 1902. R. R. Barker and Frank Corum were ordained as deacons in February, 1899. The last entry in Book No. 4 is on the fourth Sunday in January, 1900.

      After the last entry in Book No. 4, there is a period of two years for which there are no records, Book No. 5 beginning with January, 1802. Either at this meeting or the February meeting following, their pastor, Brother Willson, re­signed, and after record of this meeting there is a period of more than five years, during which time there are only one or two entries in the record of church proceedings, one of which is the ordination of one of her members, Brother Charles E. Elsey, to the ministry on June 22, 1902. Dr. B. D. Gray was moderator and J. W. Christian secretary of the presbytery. Prof. E. E. Ayers delivered the ordination sermon. There is also a statement in the church book, not signed by anyone, which is as follows: "After the resignation of Brother J. S. Willson as pastor, Brother T. C. Stackhouse accepted the call of the church, and resigned after one year's service. Then Brother A. R. Willett accepted and served one year and resigned. Then the church called Brother C. L. Graham, he accepted and this is his third year with the church, 1908." The church book does not say anything about the records during this period of five and a half years, as to whether they were lost or not kept at all.

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      The records begin again with September, 1907, at which time we find Brother C. L. Graham was pastor and Ed E. Barker clerk, the latter being a brother of the preceding clerk, R. R. Barker, who had succeeded his brother, Hugh F. Barker, and he had succeeded his father, Thomas F. Barker, who was elected clerk in October, 1858, thus it will be seen that the clerkship of this old church has been filled for sixty-five consecutive years by father and three sons. There is no other clerkship record like this in any of the churches in Boone's Creek Association.

     At the meeting in September, 1907, the church by resolutions records the death of a beloved deacon, Frank Corum. In July, 1909, Rev. C. L. Graham


resigned the pastorate, having served four years. He was succeeded immediately by Rev. J. W. Campbell, who served one year. Their next pastor, Brother Wellingham, entered the field in May, 1913 and remained about one year. He was succeeded by Don. Q. Smith, in 1914, and he by Rev. E. S. Summers, in October, 1914. Rev. E. S. Summers remained until May, 1916, and he was succeeded by Brother Erbert Summers, in November, 1916, but the records fail to state how long he was pastor. In February, 1915, Joe Lawson and James Moore were elected deacons.

      We fail to find any records from May, 1917 until September, 1918, at which meeting the church instructed her messengers to Boone's Creek Association to petition said body to return to her former custom of three days annual session

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instead of only two days. In April, 1919, Brother Robert Griffin accepted the care of the church, but remained only about eight months. In August, 1919, William Deering was chosen a deacon, having been previously ordained by another church. On June 25, 1920, Brother John Stallings was ordained to the ministry, having been previously called as pastor. Two deacons were also ordained, namely, Ed. A. Barker and James Morton. Dr. C. E. Elsey was moderator and Rev. D. F. Sebas­tian clerk of the presbytery Dr. William Stallings preached the ordination sermon. The church records fail to state .how long Brother Stallings served them as pastor, but he was succeeded by their present pastor, Rev. Paul C. Luttrell in May, 1921. The pastor and people seem devoted to each other and all

working together in a splendid way for the advancement of the Lord's cause. Since Brother Luttrell has been pastor they have built a fine parsonage on the church lot, so that it can be said to her credit that she is the only country church in Boone's Creek Association that owns a parsonage.

      This old church in the earlier part of her existence had many trials and tribu­lations, undergoing several divisions and reunions, sometimes almost losing her identity as a Baptist church, yet whenever put to the test she has always mani­fested sufficient strength to maintain her existence as a Baptist church and in 1822, it was through the influence of this church that a very objectionable clause, in reference to the Lord's Supper on the second day of the Association, was

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stricken out of the constitution for the proposed new association (Boone's Creek Association). If there is any one family, more than an other, that during the history of the church has had a continuous connection and a deep and abiding faith in her future, from the very constitution of the church, but especially since 1811, it is the family of Barker. The acting clerk of the church, Ed. A. Barker, is at present the moderator of Boone's Creek Association, and his brother, R. R. Barker, is a member of the Executive Board of the Association. William T. Barker was moderator of all the church meetings for many years. The records of the church attest that they and their ancestors have all been loyal to the church and zealous for its welfare. For the past seventy years, with perhaps one or two exceptions, one or two, and sometimes three, of the messengers to the annual session of the Association have been members of the Barker family.

      This church united with South Elkhorn Association in 1786, and entertained one session of that body, in 1789, at which time the said association was com­posed of thirteen churches, reporting a membership of eleven hundred and forty-three. Boone's Creek Church remained a member of the South Elkhorn Asso­ciation until 1823, when she was one of the constituent churches of Boone's Creek Association, and to which Association she has annually sent a letter and mes­sengers. The church has entertained eleven annual sessions of the Boone's Creek Association, in the following years: 1824, 1833, 1840, 1851, I860, 1869, 1878, 1887, 1896, 1906, 1918.

      The quota for Boone's Creek Church in the 75 Million Campaign was $4,750.00, but when the pledge cards were turned in they showed an amount in excess of the quota of about $3,000.00.

      Pastors. — During the one hundred and thirty-eight years existence as a church, Boone's Creek Church has been served by more than thirty-six pastors, but on account of the church records for the first twenty-six years having been lost, we are unable to name all of them during this period. However, from authentic records we learn that John Tanner and David Thompson were the first two pastors. Beginning with the year 1811, the other thirty-four pastors are as follows: (Year indicates beginning of pastorate) Jeremiah Vardeman, 1811; Richard Morton, 1817; Enoch Mason, 1822; George G. Boone, 1827; John M. Johnson, 1830; John Dean, 1831; Elder Elrod, 1833; Edward Darnaby, 1841; B. E. Allen, 1842; R. T. Dillard, 1862; E. D. Isbell, (resigned in) 1866; C. E. Dobbs, 1867; D. B. Ray, 1870; John L. Smith, (first) 1873, (second) 1878; T. V. Riley, 1879; J. C. Freeman, 1879; W. M. Pratt, 1882; William Stuart, 1885; J. Pike Powers, 1888; B. P. Johnson, 1890; I. T. Creek, 1891; J. M. Shelburn, 1897; J. S. Willson, 1899; T. C. Stackhouse (about) 1903; A. R. Willett, (about) 1904; C. L. Graham, 1806; J. W. Campbell, 1909; Brother Wellingham, 1912; Don. Q. Smith, 1914; E. S. Summers, 1914; Erbert Summers, 1916, Robert Griffin, 1919; John Stallings, 1920; Paul C. Luttrell, (the present pastor) 1921.

      Clerks. — There are no records from which to obtain the names of the clerks prior to 1811, but since that date this congregation has been served by fifteen clerks as follows: (Year indicates beginning of service.) William Cleveland, 1811; Thadeus Dulin, 1813; William Boone, 1814; David Moore, 1818; Thomas

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Faulconer, 1821; Grant Watts, 1829; William Gest, 1831; B. E. Allen, (resigned in) 1841; James C. Berry, 1841; R. L. Berry, 1850; James W. Berry, 1854; Thomas F. Barker, 1858; Hugh F. Barker, 1886; R. R. Barker, 1896; Ed. A. Barker, 1907; the present clerk.

      Deacons. — (Year indicates ordination) Squire Boone is mentioned as being a deacon in 1814; but he must have been a deacon prior to 1811, as no mention is made of his ordination after that date; Lansfleld Burbridge, 1815; David Watts, chosen 1818, (previously ordained by another church); William Grimes, 1826; Samuel Boone, 1827; John Robinson, 1828; James C. Berry, 1850; James W. Berry, 1858; Thomas F. Barker, 1860; Lewis Harris, 1870; R. F. Martin, 1879; R. Adams, 1879; William T. Barker, 1880; J. W. Christian, 1892; A. N. Wornock, 1892; R. R. Barker, 1899; Frank Corum, 1899; Joe Lawson, 1915; James Moore, 1915; William Deering,. chosen 1919 (previously ordained by another church); Ed A. Barker, 1920; James Morton, 1920; James Moore, 1921; J. N. Strader, 1921; J. B. Harp, 1922; John Stipp, 1922.


[S. J. Conkwright, History of Churches in Boone's Creek Association, 1923, pp. 39-55. — jrd]

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