At first the party was very popular in Kentucky. The charm of secrecy drew into its councils multitudes of young men, and, in the local and State elections, "it carried everything before it." In 1855, it elected Charles S. Morehead, Governor,
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with the entire State ticket. But on its failure to elect Fillmore to the Presidency of the United States, in 1856, it perished like Jonah's gourd.
From several considerations this organization was peculiarly repugnant to the Baptist churches. In the first place, it was a secret political association. The Baptists have never been very favorable to secret societies, even when they were purely social. They involved themselves in much confusion, and no small loss of membership, especially in the Northern States, in the early years of the republic, by their opposition to Freemasonry. And in subsequent periods, although they have been compelled to tolerate secret social orders, it has always been under protest, felt, if not expressed. But a secret political organization they regarded dangerous to civil liberty, of which they had been, in all the Christian age, the staunchest advocates.
Another principle of Know-Nothingism, still more repulsive to the Baptists, was its proscription of men on account of their religious tenets. Baptists have no sympathy for Catholicism. They have suffered far more at its cruel and bloody hand, than have all other existing religious sects, together. They have therefore, the best of reasons for detesting and abhoring it. But they have always held firmly to the principle, that every man should be permitted to worship God, according to the convictions of his own conscience, without suffering any political disability or social ostracism therefor. The proscribing of the Catholics, therefore, was directly antagonistic to one of their most cherished principles.
True, the Know-Nothings claimed that they proscribed the Catholics, not on account of their religious convictions, but because of their allegiance to a foreign potentate, But this discrimination was not sufficiently obvious to appease the jealousy of the liberty-loving Baptist.
Another feature of this secret political organization was, if possible, still more offensive to so plain, direct and truth-loving a people as the Baptists. It was the very common practice of the members of the order, to use a disingenuous quirk, which appeared little less than direct falsehood. The order was known in its councils by a secret name that was sacredly guarded. Publicly, they were called Know-Nothings. This term they regarded an opprobrious nick-name. When a member of
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the order was gravely asked if he belonged to the Know-Nothings, he as gravely replied that he did not. When, afterward, this member, who also happened to be a member of a Baptist church, was ascertained to have been a member of the order, at the time he made the denial, he was accused, before his church, of falsehood, and his quirk served him little purpose. Much confusion and disorder prevailed among the churches, during the prevalence of this political organization. Happily for the Baptists, this confusion was of short duration, on account of the speedy dissolution of the order.
OLD LANDMARKISM exerted no small influence among the Baptists of Kentucky, at the period under consideration. The term was used to express adhesion to certain principles, averred to have been entertained by the Baptists, but to have been ignored at a later period. It was the avowed purpose of the advocates of Old Landmarkism, to restore to the churches the practice of these, now neglected principles of the fathers. Elder James R. Graves (now Dr. Graves of Memphis) was, at first, the principal advocate of this system, but was soon joined by many able writers and preachers of the South and West. Mr. Graves became editor of The Baptist -- soon afterwards called The Tennessee Baptist, -- in 1846. In this paper, which, as the editor claimed, soon attained a larger circulation than any other Baptist weekly in the world, Mr. Graves began the advocacy of the principles of Old Landmarkism, and speedily drew to his aid, a large corps of correspondents. The principles were opposed with warmth and ability. Disputations, on the subject, were introduced in many of the churches and associations, where it was discussed with intemperate warmth. In 1851, a meeting was called to assemble at Cotton Grove, Tenn., for the purpose of investigating these principles. The Convention met on the 24th of June, and passed what was afterwards widely known as "The Cotton Grove Resolutions," These resolutions, as they were termed, were presented in the form of queries, as follows:
"1st. Can Baptists, consistently with their principles or the Scriptures, recognize those societies not organized according to the pattern of the Jerusalem Church, but possessing different governments, different officers, different class of members, different ordinances, doctrines and practices, as churches of Christ?
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"2d. Ought they to be called gospel churches, or churches in a religious sense?
"3d. Can we consistently recognize the ministers of such irregular and unscriptural bodies as gospel ministers?
"4th. [This queries the propriety of inviting ministers of other religious bodies into Baptist pulpits, or otherwise recognizing them as ministers of the gospel?]
'5th. Can we consistently address as brethren those professing Christianity, who not only have not the doctrine of Christ and walk notaccording to his commandments, but are arrayed in bitter opposition to them!”
These queries were all answered unanimously in the negative.
In 1854, Elder J. M. Pendleton, of Bowling Green, Ky., wrote a pamphlet entitled "An Old Landmark Reset," in which he discussed with his usual clearness and force, the question “Ought Baptists to recognize Pedobaptist preachers as Gospel Ministers?" He answered the question in the negative. His clear reasoning, together with the high esteem in which he was held, gave his little work an extensive influence in the churches. From this pamphlet the term Old Landmarkism was derived, although but one principle of the system was directly discussed in it. The principles set forth in the Cotton Grove Resolutions made rapid progress among the Baptists of the Southern States, and, at present, they prevail, in whole or or in part, in nearly all the southern churches. "There is only one Baptist paper [The Religious Herald] in the South, of the sixteen weeklies," writes Dr. Graves, in 1880, "that approves of alien immersion and pulpit affiliation."
Great and long continued as was the excitement, connected with the discussion of Old Landmarkism, it is not known to the author that any church or association, in Kentucky, was ruptured by it. The subject is still under investigation, but the discussion is more calm, and it is hoped that it will continue, in the spirit of meekness,, till the churches all come to the unity of the faith, on this subject.
SUNDAY SCHOOLS, in their present form, are of comparatively recent origin. The first Sunday School of modern times was established at Gloucester, England, in 1784, by Robert Raikes, of the Church of England. At the same time William
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Fox, a deacon of a Baptist Church in London, was deliberating on a plan for the universal education of the poor. He laid his plan before the Baptist monthly meeting, in May, 1785. The chairman, supposing Mr. Fox intended to limit his plan, that gentleman replied: "The work is great, and I shall not be satisfied until every person in the world be able to read the BIBLE, and therefore we must call upon all the world to help us." A committee was appointed to appeal to the public and call a public meeting. Meantime Mr. Fox opened correspondence with Mr. Raikes, to learn his plan of procedure. At the public meeting August 10, 1785, there was formed "A Society for the Establishment and Support of Sunday Schools Throughout Great Britain." This proceeding being published, the plan was immediately adopted by several bodies of Dissenters and Methodists, and in a few yearsalmost every congregation had a Sunday School attached to it. This society has continued in operation to the present time.
Dr. Benedict, the distinguished Baptist historian of the United States, than whom, perhaps, no man on the Continent was better posted in the religious affairs of America, states that the first Sunday School on this side the Atlantic, was established by Samuel Slater, a cotton manufacturer, in Pawtucket, Rhode Island, for the benefit of the children of the operatives, in 1798. Mr. Benedict had the superintendence of this school, as early as 1805. "We had heard," says he, "of Raikes' enterprise in England in the Sunday School line, and his plan was copied by the American institution." This school was non-sectarian, as were most of the Sunday Schools established in the country for many years afterwards.
A society called the Philadelphia, Sunday and Adult School Union, was formed in Philadelphia, in 1816. Out of this organization, the American Sunday School Union was formed, in May, 1824. It professed to be nonsectarian, and grew rapidly in popular favor. In 1830, it resolved, "That the American Sunday School Union, in reliance upon the divine aid will, within two years, establish a Sunday School in every destitute place where it is practicable, throughout the Valley of the Mississippi." The auxiliaries of this society, in 1833, were 7900 schools connected with the Union, 9,187; scholars, 542,420; teachers 80,913.
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When the first churches were planted in Kentucky, there was no such a thing as a Sunday School known in the world, and for many years afterwards this institution was unknown in the Mississippi Valley. Little was done towards establishing Sunday Schools in the West, until after the organization of The American Sunday School Union. The Baptists of Kentucky were slow and cautious about adopting them, even after they had been approved by other sects. It does not appear that they were rejected by a vote of any organized body of Baptists (except the Antimissionary Baptists, whose unqualified condemnation they receive, even to the present time). But Sunday Schools were new institutions, and the Baptists delayed the adoption of them, till they could satisfy themselves that such schools would be for the glory of God, as well as for the temporal good of men. The first popular impulse given to these institutions, among the Kentucky Baptists, was under the labors of the late Dr. William Vaughan. He accepted the appointment of agent of the American Sunday School Union, for Kentucky, in 1831, and labored in that capacity, principally in the Northern part of the State, two and a half years, and organized about one hundred schools. After this, some degree of interest was maintained, especially in towns and cities. But it was twenty years later before Sunday Schools became generally popular among the Baptists, over the State. The first notice taken of them, by the General Association, was in 1854, when they set forth the attitude of the denomination, with reference to these institutions in the following extract from a report on the subject, adopted by that body:
'From the best information we can obtain, we are of the opinion that Sunday schools are not appreciated among our churches; that a very small proportion of the churches (probably not one fourth) have Sunday schools, and many of them in a very sickly condition, scarcely maintaining an existence.” In 1856, the same body passed the following:
Resolved, That we recommend to our churches the importance of organizing Sabbath schools wherever it is practicable.
"Resolved, That pastors of churches use their influence, by presenting to their respective congregations, the subject of Sabbath schools, and aid in organizing a healthy and efficient system."
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As the interest in Sunday schools increased, there began to be a distrust of the books, issued by the American Sunday School Union. In order to furnish suitable literature for Sunday schools, the need of a new Sunday school society was felt. To meet this demand, the Southern Sunday School Union was organized, at Memphis, Tennessee, in November, 1858, with its board located at Nashville, Tennessee. The following resolutions adopted by the General Association, in 1859, expressed the feelings of the Kentucky Baptists, with reference to this new Society:
"Resolved, That while we recognize the excellences of the Sunday School Union libraries, in the main, we feel the defect of an entire silence on many points of divine truth, essential to the duty of Christians, and to the union of God's people.
"Resolved, That we approve the principle of supplying all our libraries with a literature entirely scriptural, and expressive on all points of duty, both of doctrine and polity.
"Resolved, That we recommend the patronage of the Southern Baptist Sunday School Union."
Elder L.B. Fish was appointed agent of the new society for Kentucky, in 1860, and succeeded in arousing much additional interest, on the subject of Sunday schools, among the churches. But the Civil War coming on, in 1861, put a stop to further operations, and the society perished.
Since the close of the War, the interest in Sunday schools has gradually increased to the present time. But there is still much to be done, before the full advantage of Sunday school teaching can be realized.
WILLIAM S. SEDWICK was probably the most active and useful Sunday school worker that has ever labored among the Baptists in Kentucky, His whole nature seemed to be consecrated to this especial calling. His eminently godly mother dedicated him to the Sunday school work, in her solemn prayer to God, while he was yet a small boy. His father, George C. Sedwick, a native of Virginia, was a Baptist minister of more than ordinary ability, who, in early life moved to Zanesville, Ohio, where his son William was born. He afterwards moved to Kentucky, where he spent some years at Paris and other points.
William S. Sedwick was born, May 24, 1836. He obtained
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a moderate English education. Being of a mirthful and restless temperament, and adverse to religious exercises, he made up his mind, to use his own words, that "they were a little too religious at home." At the age of fifteen years, he ran away and went to New Orleans on a flat boat. Here he stopped with his brother George, who was in business in that city. Soon after this, George died of yellow fever, leaving with William this message: "Tell my mother I died trusting in Jesus." William ascribed to this brief message, under God, his conviction and subsequent conversion. Returning to his father’s house, at Zanesville, Ohio, he united with the Baptist church at that place, about five months afterwards. Not long after his conversion, he entered into the Sunday school work in his native town with much zeal. After attaining his majority, he went to New York city, and labored for a time, in the Howard Mission. From thence he came to Kentucky, as Missionary of the American Sunday School Union. While engaged in this work, he offered himself to the Baptist Board of Foreign Missions, at Boston, as a candidate for a missionary to China. His application being rejected, he accepted the position of Sunday School Agent for Kentucky, under the appointment of the General Association of Kentucky Baptists, in the Spring of 1865. About the same time, he was ordained to the gospel ministry, at Jeffersontown, Kentucky. He labored as Sunday School Agent, under appointment of the General Association only about twenty months. But the amount of work he performed was wonderful. He established a small periodical, called the Try Paper, and formed a TRY SOCIETY, consisting of 7,000 children, each of which took the following pledge: "I promise to try to read, daily, one chapter in the New Testament, and that the chapter indicated by the Try Almanac." This society became so popular that it had been introduced in fifteen states, before Mr. Sedwick's death. Mr. Sedwick traveled with great rapidity, and labored with consuming zeal, over a large portion of the State. His influence over children was marvelous. He would calltogether the children of the village or country place, and within an hour after they met, would have a Sunday school well organized, and the children singing, "at the top of their voices," Sunday school songs they had never before heard. But in the midst of this career of usefulness,
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he was suddenly called to give an account of his stewardship. He reached his home in Bardstown, perhaps on Tuesday evening, and took a congestive chill next day. "Can Wednesday afternoon," writes his wife, "he was lying in our bed and fell asleep. I went out and left him a little while. When I returned, he was lying on Kimmie's little bed, and seemed to be in an intense excitement, and was trembling from head to foot. I said to him, 'Why, Will, what is the matter? Why did you get up and come here?' 'O,' said he, 'I hardly know where I am yet.' He said he awoke in the greatest excitement, got up before he knew it, and fell on the trundle bed. He had been dreaming that he was at a World's Sunday School Convention, and there was a great crowd and a great interest, and he had been making an address. Just as he awoke, they were presenting him with a crown or wreath, in token of their regard for him, and it so excited him that he trembled for hours." He died the following Saturday, September 29, 1866.
As a preacher, he succeeded only with children. He was extremely simple in his language and illustrations, and so full of wit, humor and buoyancy of spirit that no audience could avoid laughing under his sermons.
A general revival of religion pervaded Kentucky, from 1858 to 1860, and the churches were generally prosperous. During this period, there were added to the churches of Elkhorn Association, by Baptism. 1,522; to those of Bethel, 1,415, and to those of the smaller associations, proportionate numbers. During the year 1860, the political excitement, preceding the Presidential election, in November of that year, ran unusually high, in the extreme northern and southern portions of the country; but in Kentucky, a good degree of conservatism was maintained; and, while the churches of Christ prayed for peace, and labored for the salvation of men, God blessed them with a good degree of prosperity. Not only were large additions made to the churches, by experience and baptism, but the benevolent institutions, through which they promoted the causes of education, Sunday schools, and home and foreign missions, were all in a highly prosperous condition. The contributions to these objects were larger than during any previous year. The several academies and both the colleges, under the control of the Baptists of the State, were well filled with pupils.
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There was a marked improvement in the ministry. Georgetown and Bethel Colleges, although the latter had been in operation but four years, had sent out from the halls of learning a number of young ministers, who were zealous laborers in the Master’s vineyard, and active supporters of the benevolent enterprises of the denomination. About twenty-missionaries were employed to labor in different portions of the State, and the receipts of the Board of the General Association were something more than $14,000, for the year ending May, 1860.
Especial efforts were made at this period, for the better supplying of the colored people with the preaching of the gospel. The slaves generally occupied the same houses of worship with their masters, and enjoyed the same privileges of hearing the word and receiving the ordinances. But it was felt that these illiterate people needed especial religious teaching, better adapted to their capacity, than that ministered to their better educated masters. In some cases, wealthy farmers employed white preachers to minister to their slaves on Sabbath; sometimes colored men would preach to their fellow slaves, and in other cases, pastors and missionaries would make special appointments for their instruction. They received the word readily, and it is probable, that as large a proportion of them were church members, as of the white people, and many of them were devotedly pious.
A steady growth of the churches, during the decade under review, added to the Baptist denomination in Kentucky, an increase in numerical strength of about 20,000 members: So that there were in the State, in 1860, of Missionary Baptists, forty-four associations, 880 churches, and 84,403 members; of the Anti-missionary Baptists, twenty-six associations, 271 churches, and 10,356 members; making an aggregate of Baptists in the State, of 70 associations, 1,151 churches, and 94,759 members. The population of the State was 1,155,684. This gave, in round numbers, one Baptist to twelve of the population.
The Methodist Church in Kentucky, numbered fifteen districts, 173 circuits and stations, 183 preachers, and 56,815 members.
The Presbyterians in the State numbered about 10,000 members.
The other religious sects of the State furnish no data for a reliable estimate of their numbers.
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[John Henderson Spencer, A History of Kentucky Baptists, 1885; rpt. CHR&A, 1984.]
Chapter 38
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