In 1818, the Association passed the following resolution: "That we advise the churches composing this Association, to make preparation against our next, for aiding the missionary cause, so far as it relates to the instruction of Indians." In answer to a query from Drennons Creek, in 1822, the Association replied: "We believe it wrong for members of our churches to belong to a Masonic lodge, and if they cannot be reclaimed, exclude them."

     In 1823, Drennons Creek church called to its pastoral charge, Thomas Chilton, a Separate Baptist. He was both a lawyer and a preacher of extraordinary ability. He soon induced the church to establish a correspondence with the Separate Baptists. This gave offense to the Association of which it was a member. That body, at its meeting in 1823, declared that the church at Drennons Creek had departed from the principles of the Association; and sent to it a letter, by the hands of a committee of seven brethren, who were also directed to labor to reclaim the erring church. Before receiving the report of this committee, at the meeting of 1824, the Association unanimously re-affirmed the principles upon which it was constituted, in the following language:

"The Long Run Association not only considers herself as belonging to the general union, but she wishes to maintain, cherish and perpetuate that union, and to be governed by its principles, in her conduct towards other associations, provided, nevertheless, that nothing contained in those terms of union, shall be so construed as to effect, modify, or destroy any sentiment in her original constitution, or be so expounded as to come in conflict with that instrument."

     "The case of Drennons Creek church, was then taken up, and the committee, appointed to attend them, produced a letter from that church. It was agreed by the Association that she have liberty to state any further reasons why this body should be satisfied with her course. After much discussion, it was agreed that the following, respecting that church, be inserted in our minutes: Forasmuch as the church at Drennons Creek expresses no desire to be separated from us, or to bear on the feelings of this Association, and notwithstanding we believe she has acted inconsiderately, in professing fellowship and communion for the Separate Baptists, who are distinct from, and not in union with us, we feel disposed to exercise forbearance towards her, with this special advice: -- that she rescind her order establishing full fellowship and communion with the Separate Baptists."

     At the meeting of 1825, it having been proved that the church at Drennons Creek had rejected the advice of the Association, the following was adopted by a large majority: "Whereas it satisfactorily appears to this Association that the church at Drennons Creek has rejected their special advice, and whereas it is also proved that the church has refused to send either letter or messenger to this meeting, we do hereby declare, that we drop from our union the said church at Drennons Creek; and we do moreover advise the minority to form themselves into a church, and to receive into their body brethren Marshall and Baker, whom we believe, from the evidence before us, to have been unjustly expelled from said church."

     In accordance with this advice, the minority was constituted a church. But before the year was out, the old church rescinded her offensive act. The two parties were happily re-united, and the Association welcomed them back to the union, as Drennons Creek church.

     Such was the result of a Baptist church's calling a pastor who belonged to another denomination. For the sake of having a brilliant preacher, who soon afterwards quit the pulpit for a seat in Congress, and finally, in a drunken delirium, made an abortive attempt to commit suicide, this church violated her own principles, wasted nearly half of her membership, and kept the whole Association in confusion, four years.

     In the minutes of 1825, the following was recorded: "Query from Dover; Does the Association, from the face of the Scriptures, consider that a man who puts away his wife, or a woman who puts away her husband, is an adulterer, or an adulteress, although a bill of divorcement be obtained? Answer: We know of no rule by which to judge of what constitutes the crime of adultery, except the holy Scriptures, in which we read that (Matt. 19: 9.) Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery. And whoso marrieth her which is put away, doth commit adultery. And we are of opinion that an act of the Legislature of the State cannot justify a course of conduct before God, which has been condemned by our blessed Savior. Wherefore if an individual obtains a divorce for any other cause than that specified by the Bible, and marries another, he is guilty of adultery, (see also Matt. 5: 32. Luke 16: 18. Mark 10: 11, 12.

     In 1826, Sulphur Fork Association was formed. For that purpose, the following churches were dismissed from Long Run: Sulphur Fork, Pattons Creek, North Six-Mile, Union Spring, Pigeon Fork, Lick Branch, and East Fork. This left Long Run Association 23 churches, aggregating 2,721 members. This was the strength of the body, when Campbellism began to seriously agitate the churches. The leaven of the Christian Baptist began to ferment early in some of the churches of this Association. Benjamin Allen, Zacheus Carpenter, John B. Curl, Philip S. Fall, and some other preachers of less notoriety, were among the first fruits of Mr. Campbell's sowing, in this field. Those named were all men of respectable talents and commanding influence, unless Mr. Carpenter be excepted. And if he fell somewhat below the others, in preaching talent, he supplied the deficiency, by a tireless zeal and an unyielding persistence. They were all men of good moral character, and of respectable standing in the churches and communities in which they were known. When they adopted Mr. Campbell's views, and (what was even more pernicious to the immediate peace and order of society) his spirit and manner, their influence could not fail to be speedily felt and reflected, by the churches to which they preached. They had hardly had time for mature deliberation on the radical changes Mr. Campbell proposed to make in the doctrine, polity and long established customs of the Baptists. The thirteenth number of the Christian Baptist had just been issued, when Long Run Association met, at Brashears Creek, the first Friday in September, 1824. Yet had its influence been so great on these preachers, that they strongly reflected its doctrines and spirit, both through the churches they served, and in their personal deportment. Philip Fall was Clerk of the Association, that year. On the minutes of its proceedings, are found, for the first time in its annals, the term bishop, instead of elder or brother, and the expression, Lords Day, instead of Sunday or Sabbath. The terms were not, in themselves, either, unscriptural, or otherwise objectionable. But the changes were a needless violation of an established custom, equally unobjectionable, and showed how thoroughly Mr. Fall was under the influence of Mr. Campbell.

     Several queries from the churches, exhibited the same spirit of insubordination, in factions and individuals. Union Spring, was divided in sentiment, as is shown by the following query, sent to the Association for solution; "Is it consistent with gospel order for any church, which is a member of this Association, to invite and permit a preacher to administer the ordinances to them, who is not in union with us, and denies the doctrines on which we are constituted?" The Association simply answered, - "No." But its asking of such a question showed that there was a new influence at work, among its members - an influence which presently divided the church, and ultimately destroyed it. New views of the Scriptures had also confused Sulphur Fork church, as the following query evinced: "Is there any scripture to prohibit the members of the Baptist Society from communing with other orderly Christian societies?" The Association answered. "We think it unadvisable and unscriptural, for members in the Baptist Union, to commune with members of other christian societies, though orderly, according to their views, yet differing from us, in faith and the administration of the ordinances."

     But the query from Beargrass church, this year, was especially significant. It evinced the spirit and tactics of Mr. Campbell, in a manner that proved its author to be fully under the influence of the "sarcasm, ridicule and, especially, the caricature and sophistry" of that belligerent controversialist. The query was as follows: "Is there any better rule of faith and practice, for christians, than that contained in the Old and New Testaments?" The question was simple enough, and sufficiently easy for the Association to answer with an emphatic "No." But it contained a false implication, that was one of the chief implements of warfare used by Mr. Campbell and his followers, against the Baptists. It implied, with a covert sneer, that the Baptists did not take the Old and New Testaments, as a rule of faith and practice; whereas every Baptist organization that had ever existed, and had made any declaration on the subject, had unequivocally affirmed the Bible to be its "only rule of faith and practice." The Baptists had indeed, embodied, in brief confessions of faith, creeds, or abstracts of principles, what they regarded the fundamental teachings of the Bible; but these creeds were universally held in subordination to the sacred Scriptures. And, when any item in such creed, appeared to them to come in conflict with the word of God, it was immediately abolished, or so altered, as to make it conform to their understanding of the Bible. Was it possible that the church at Beargrass, or any others of Mr. Campbell's disciples, could do more than this, to honor the Author of the Bible? It is impossible that a christian, whose very salvation depends on his belief, should be without a creed; and the outcry against his confessing such creed, in writing or print, is as ridiculously [sic] absurd, to a thinking being, as was the query from Beargrass church. It is hardly necessary to state, that the ancient and hitherto prosperous organization, which acknowledged the maternity of this query, speedily came to nought.

     In 1825, there was an increased agitation among the churches, on the subject of the then chaotic teachings of Mr. Campbell. Elk Creek evinced its desire to know somewhat more about Baptist bishops, by sending to the Association the following query: "Is it for the honor of the cause of Christ, that all ordained Baptist preachers be called bishops?" The Association answered, "That it was evidently the practice in the first churches, to denominate the pastor of one congregation, a bishop. It is also clear that the terms elder, shepherd, teacher, and overseer, all refer to the same persons. It is, therefore, according to the word of God, and for the honor of the cause of Christ, that the teacher of one congregation be called a bishop." The Louisville church had become so much perplexed, under the teaching of Philip Fall, in regard to the correctness of Baptist polity, that it sent to the Association the following queries:

     1. "Is there any authority in the New Testament for religious bodies to make human creeds and confessions of faith, the constitutions or directories of such bodies, in matters of faith and practice?
     2. "Is there any authority in the New Testament for Associations? If so, what is it? If not, why are they held?"

     The following query from the church at Shelbyville was also presented: "Are our associations, as annually attended, of general utility?"

     All these questions were referred to the churches, for their investigation, with the request that they should express there [sic] sentiments, on these subjects, in their letters to the next Association.

     The churches doubtless felt a deep interest in these questions, and they were earnestly discussed, on both sides. The Cambellite partisans here, as everywhere else, were full of zeal for the newly discovered truth, as they deemed it, and were confident in their expectation of its speedy triumph. The ministers who adhered to Baptist principles, were also active in defending their ancient doctrine and practice. By far the most prominent among these, was the wise, earnest and eloquent George Waller. He was preeminently the leader of the Baptists, in this struggle between the friends of order and the revolutionists. With a grave and well tempered zeal, he labored indefatigably to defend what he deemed long established truth, with such power and prudence, that his opponents made but little headway.

     When the Association met at Elk Creek, in 1826, the result of the year's investigation was summed up in the following words:

     "In answer to the queries from Louisville and Shelbyville churches, we now say, that having referred those queries to the several churches composing this Association, and having received their answers, we find that 12 out of 22, report in favor of a declaration of faith, and 21 in favor of Associations. We disavow any authority over the book of God, unanimously believing that it is the only supreme directory of our faith and practice; but, in accordance with the answers of its churches, we consider it necessary, in order to unity and purity in the churches, that we have a written declaration of faith. . . . Respecting the revisal of the Philadelphia Confession of faith. . . . as we have lived happily for more than twenty years, we think it improper at this time to intermeddle with it."

     During the ensuing year, a revival commenced in the churches, and prevailed about three years. In 1827, the churches reported to the Association, 780 baptisms; the next year, 362, and the third year, 536: making an aggregate of 1,678, during the three years' revival. Four new churches were received during the revival: Fishpool, in 1827, and Taylorsville, Floyds Fork and Hopewell, in 1828. Fishpool was located in the southern part of Jefferson county. It enjoyed the ministrations of Robert Gailbreth and Peter M. Carr. It was dissolved about 1853. Taylorsville church, in the county seat of Spencer, is still a prosperous body, and, at present, enjoys the pastoral labors of J. S. Gatton. Floyds Fork was located in the eastern part of Jefferson county. Some years past, it moved about a half mile, and took the name of Fisherville, from a small village in which it is located. Hopewell was located near the present village of Ballardsville in Oldham county. It was soon dissolved.

     The subject of Cambellism was not discussed in the Association, during the revival. But the advocates of that system, if it may be called a system, were zealously engaged in propagating it among the churches. In 1829, Benjamin Allen and Zacheus Carpenter gathered two small churches, known as Goose Creek and Pond Creek. They were "constituted on the Bible," and the same year, applied for admittance into the Association. As they had adopted no creed, the question of their reception was referred to the next Association. A committee consisting of Elders Zacheus Carpenter, George Waller, Joel Hulsy, Reuben Cottrell and Brother B. C. Stephens, was appointed to confer with these churches, and report to the next Association. This afforded an additional opportunity for the discussion of Campbellism, which was well improved, during the ensuing year.

     In 1830, the Association met at New Castle, in Henry county. The committee appointed to visit the churches on Goose Creek and Pond Creek, reported that those organizations declined to adopt any creed. The vote was then taken on the question of their reception, and they were rejected. Bethel and Buck Creek churches, both under the pastoral care of George Waller, asked advice of the Association, concerning Campbellism; to which the Association replied as follows:

     "In answer to requests from two of our churches, that we inquire into, and advise them of the facts in relation to Campbellism, and of their duty in relation to those who support that system of things, we say, that this Association was constituted on the Philadelphia Baptist Confession of Faith (with the exception taken by the Elkhorn Association,) as an expression of her views of the doctrine of the Bible, and as it is one of the plainest dictates of sober reflection, that while we continue members of the body, we should maintain the principles of its existence; and as the writings of Alexander Campbell are in direct opposition to the existence and general dictates of our constitution, we, therefore, advise our brethren, that they discountenance those writings, and all those who support that course of rebellion against the principles of our Associational existence. And we further advise our brethren, that they exercise great tenderness in relation to those among us, who think differently from us, remembering, that as we are in the flesh, we are at best imperfect creatures."

     This closed the long and exciting controversy between the Baptist and Campbellite parties; and the latter became a distinct sect. "Then had the churches rest." The loss to this Association, by the Campbellite schism, although considerable, was proportionately less than in the associations lying east of it. In 1829, the Association numbered 27 churches, with 3,957 members; in 1831, it numbered 27 churches, with 2,845 members, which shows a loss of 1,112 members. The churches left to the Baptists were prosperous, and the Association soon regained what it had lost by the schism.

     Simpsonville church was received into the Association, in 1830; in 1833, the church at Rollington was received; Mt. Pleasant and Bethlehem were received, in 1834, and, in 1839, the Second Church in Louisville. Rollington church was located in what is now called Pewee Valley, in Oldham county. It dissolved only three years after it was constituted. Mt. Pleasant was located in Henry county, and was formed, as stated heretofore, by the union of Rock Lick and North Six-Mile. Bethlehem was located in Spencer county. It was dismissed from Long Run, in 1837, to join Middle District Association. The Second Church in Louisville was constituted, September 30, 1838. It united with the First Church, about 1850, to form Walnut Street church. In 1842, East Church, in Louisville, and Shiloh were received into the Association. Shiloh was located in Jefferson county, about ten miles south-west from Louisville. It ceased to meet, about 1852. The African church, in Louisville, constituted of 475 members, was received into the Association, in 1842.

     Since 1842, the following churches have been received into the Association, at the dates indicated: In 1843, Union Ridge, in Oldham county. It was soon dissolved. In 1844, Liberty, in the same county. In 1846, the Fourth Church in Louisville, (since dissolved,) Jeffersontown, in Jefferson county, and Bethel, since called Clay Village, in Shelby county. In 1854, Jefferson Street church, now known as Chestnut Street church, and the German church, both in Louisville. In 1858, Fifth and York Street African church, and Portland Avenue, both in Louisville. In 1860, Beechland, in Jefferson county, and Knob Creek, in Bullitt. In 1868, Pilgrim and Broadway, in Louisville, Pewee Valley, in Oldham county, and Jeffersonville, in Indiana. Since the War, the following churches have been received into the Association, and have since been dissolved: Pleasant Grove, Olive Branch, and Valley, in Bullitt county; Westpoint, in Hardin county; Falls and Middletown, in Jefferson county, and Hope, in Louisville.

     After the Campbellite schism, the Association moved on harmoniously and prosperously for a number of years, with few vicissitudes. Some disturbance about doctrine began to be manifest, about 1836. Licking Association, with which Long Run was in correspondence, was accused of advocating, through her ministers, "That it is not the duty of unregenerate men to repent and believe the gospel." A committee, composed of William C. Buck and W. Stout, was appointed to inquire as to the truth of the accusation. The report being confirmed, Long Run dropped correspondence with Licking, in 1837. The General Association was formed this year; and the following year, Long Run sent messengers to sit in council with that body. This gave offense to some members in several of the churches, and some schisms resulted. The Antimissionary party at Elk Creek, formed a small church, and united with Otter Creek Association. The churches at Dover, Floyds Fork, Kings, and perhaps two or three others, had considerable trouble with Antimissionism and Antinomianism. But these troubles soon passed away with comparatively little loss to the Association.

     In 1839, the Association agreed to have a corresponding letter published, with the minutes, a separate letter in manuscript having been sent to each corresponding Association, hitherto. The present letter was prepared by Samuel Baker and Abner Goodell, and contains the following paragraph:

"For ourselves we would say that we feel an increased desire to share in the honor of instrumentally converting the world to Christ. Our prayer is, 'O send out thy light and thy truth.' Hasten, O Lord, in thy time, the period when 'the glory of the Lord shall be revealed, and all flesh shall see it together.' With the Psalmist we would say, 'Peace be within thy walls, and prosperity within thy gates, O Jerusalem;' and with the Prophet, 'For Zion's sake we would not hold our peace; and for Jerusalem's sake we would not rest, until the righteousness thereof go forth as brightness, and the salvation thereof, as a lamp that burneth.'"

     This was at the beginning of a precious revival, and the sentiment was doubtless a true exponent of the hearts of the brethren composing the Association. At the present meeting, the churches reported, as the first fruits of the revival, 216 baptisms; the year following, 675 baptisms were reported. This work of grace continued several years. In 1842, the churches reported 899 baptisms, and the next year, 621. This happy and long continued revival seems to have been a gracious expression of God's approval of his people's efforts to spread the light of his truth; and they so regarded it.

     This Association, beyond any other in the State, not even excepting Elkhorn, was constant and zealous in its advocacy of missions, Bible distribution and collegiate and theological education. It never once gave even the appearance of hesitancy in regard to the benevolent enterprises of the denomination. The General Association, the American and Foreign Bible Society, the Indian Mission Association, the China Mission Society, Georgetown College, the South Western Baptist Theological Institute, its own associational missions, and all the more modern enterprises of the denomination, have been encouraged by its resolutions, and aided by its contributions. Even the most succinct account of its transactions, from year to year, relating to these enterprises, would extend these pages far beyond our limits. We must be content with the above general statement. It would be unjust not to admit that the zeal and activity of this Association, in the cause of missions, was, at the period when other associations were doubting the propriety of, or opposing benevolent societies, due, in a large measure, to those noble and enlightened men of God, John L. Waller, William C. Buck and George Waller.

     In 1846, the Association adopted the following:
     "Resolved, That the churches hereafter adopt some regular system of benevolence, by collections annually, semi-annually, or quarterly, as by them may be deemed necessary, and thereby supersede the necessity of traveling agents." It appeared to be a wise and important measure; but the churches have been slow in putting it into practice.

     In 1848, a serious affair occurred in Buck Creek church, which affected the happiness of the whole Association, for a series of years. Some business transaction, in which the venerable George Waller, who had been pastor of the church forty-five years, and Moderator of Long Run Association twenty-five years, was concerned, caused some accusation to be brought against him. A church trial resulted in his acquittal, by a large majority. But the minority, headed by B. C. Stephens, a prominent member of the church, and a man of very determined, persistent spirit, refused to accept the decision. The result was a division of the church. The minority sent a letter to the Association, in reference to the affair. But that body, in accordance with the report of a committee, refused to have it read before the organization, and advised the church to call a council, from beyond the bounds of the Association. The council was called, but failed to effect a reconciliation. The next year, each party presented a letter to the Association, under the style of Buck Creek church. The Association decided that, inasmuch as the division had grown out of internal discipline, involving no question of doctrine, she had no jurisdiction in the case. The church was accordingly suspended from the privileges of the body. But, in 1850, the Association passed a resolution, offering membership to both parties, "as separate churches, the Waller party to be received as the Buck Creek church, and the other party, as the Second Buck Creek church." The proposition was accepted by both parties, and thus, two churches worshiping in the same house, became members of the same Association. The case was unique, and should by no means be used as a precedent. The author has seen no similar case on record. The Waller party numbered 140 members. The other, 72. When they reunited, ten years later, the former numbered 102, the latter, 51.

     Notwithstanding the frequent dismission of churches, to form other organizations, the Association continued to increase in numbers, till 1861. At that date, it numbered 26 churches, aggregating 5,350 members. It lost, by the changes wrought during the War, about 2,000 members. In 1871, it dismissed Shelbyville, Clayvillage, Buck Creek and Little Mount churches, to go into Shelby county Association. This reduced it, in 1872, to 22 churches, with 2,691 members. Since that time, it has enjoyed almost uninterrupted prosperity. In 1880, it numbered 25 churches, aggregating 3,820 members. The records of the body, from its constitution, till 1880, are preserved, except for the years 1860, 1862 and 1863. These show that there have been baptized into the churches of this body, during 75 of the first 78 years of its existence, 17,664 professed believers.

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[From Spencer's A History of Kentucky Baptists, 1886; reprint, 1984, pp. 160-171. Scanned and formatted Jim Duvall.]

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