xt7jsx644z02 https://exploreuk.uky.edu/dips/xt7jsx644z02/data/mets.xml  1901  books b92-55-27063202 English Jennings & Pye, : Cincinnati : Contact the Special Collections Research Center for information regarding rights and use of this collection. Cynthiana Christian Church (Cynthiana, Ky.)Cason, W. S. Souvenir history of the Christian Church of Cynthiana, Ky.  / by W.S. Cason, Lily Webster, Maude Smith and Bettie M. Cromwell ; with a brief sketch of the Reformation by J.J. Haley. text Souvenir history of the Christian Church of Cynthiana, Ky.  / by W.S. Cason, Lily Webster, Maude Smith and Bettie M. Cromwell ; with a brief sketch of the Reformation by J.J. Haley. 1901 2002 true xt7jsx644z02 section xt7jsx644z02 






Press of Jennings  Pye, Cincinnati, Ohio,

 This page in the original text is blank.


A NY product is considered a success in propor-
tion as it accomplishes the purpose in the mind
of the producer.
   No fault is found with the horseshoe because
it is not adapted to the cloven hoof of the ox; nor
is the grain-drill condemned because it does not
perform the functions of the modern harvester.
In offering this little volume to the public, the
authors claim the right to have it judged by the
above standard.
   When the morning sunbeams of the new cen-
tury first kissed the spire of the magnificent new
structure that marks the greatest advance step in
the life of this congregation, seemed a fitting time
to brush the dust from at least a few of the mile-
stones that mark the Church's progress through the
century gone, and to recall some facts from the
eventful lives of those earnest men of God whose
heroic labors and self-sacrifice have contributed so
much to place us where, as a Church, we stand to-
day. More than this is beyond the scope of this
work, and beyond the modest aspirations of its
authors. Because of the scarcity of record evi-
dence, even this has been no easy task, they having
been compelled to rely, in great measure, upon the


6          The Cynthiana Christian Church.

memory of older citizens and members of the
Church, and to seek information from pastors who
are living, and the friends and relatives of those
who are dead. These have, in every instance,
willingly contributed of the facts within their
knowledge, and to them the authors desire to ex-
press their thanks for their generous assistance.
   If, in the biographical sketches, the space given
to any one seems disproportionate, it is not for the
purpose of undue prominence, but because, in some
instances, the facts have not been accessible.
   If, in this effort, they shall awaken a tender
memory, or inspire a more exhaustive research into
our past, or bring our people to realize the impor-
tance of a more careful record of our Church life
in the future, they will feel amply repaid for their


   TH t nineteenth-century religious movement,
with which the Cynthiana Christian Church stands
connected, began, as far as we can specifically des-
ignate the beginning, in the year 1809.
   Thomas Campbell, founder of the Christian
Association for the promotion of Christian union,
out of which this wider movement sprang, was a
Presbyterian minister of the Seceder denomination,
who came to this country from Ireland in I807.
Upon the presentation of his credentials, he was
received into the Presbytcry of Chartiers, in South-
western Pennsylvania.
   Religious society in America, as at that time
constituted, was in a deplorable state of strife, alien-
ation, and division, the Seceder branch of Presby-
terianism being the " straightest " of the numerous
sects of Pharisees. The ecclesiastical bias and bit-
terness of the time is well reflected in an expression
used by a Scotch Seceder in preparing his people
for the " Holy Communion." " My brethren," he
said, " I exhort you to abhor all other denomina-
tions, especially the Catholics."
   Mr. Campbell, who was a man of rare intellect-
ual endowments, profound scholarship, extensive


The Cyntbhan Christian Church.

knowledge of Scripture, and noble Christian spirit,
had come into contact with a broader and better
spirit that bad begun to move among the Churches
in Great Britain, before his departure from the Old
World; so his eyes had already been opened to the
evils of the sectarian spirit, and the barriers erected
by denominational creeds and divisions to the
progress of the gospel. His catholic spirit and ad-
vocacy of unity among Christians soon encountered
opposition and persecution, especially among his
ministerial brethren of the Seceder denomination.
The guardians of Seceder theology pronounced him
unsound, and an edict of ecclesiastical censure was
issued against him for communing with other re-
ligious bodies, and for inviting non-seceders to com-
municate at the Lord's table. The activity of the
persecuting spirit, under these circumstances, only
served to deepen the conviction that there was a
crying need for the destruction of intolerance and
the promotion of liberty and unity among the
people of God.
   In the year i8o9, the Christian Association of
Washington was organized, by Thomas Campbell
within the pale of the Presbyterian Church, whose
avowed object was to promote evangelical Chris-
tianity and the unity of believers. The constitu-
tion of this Association was the now historic and
famous " Declaration and Address," written by



The Cynthiana Christian Church.

himself, in which he outlines in masterly style the
fundamental principles and purposes of what after-
wards grew into the most remarkable religious
movement of the nineteenth century. In the ad-
mirable introduction to this document, he states, in
vivid colors, the distracted and torn condition of
the Church, concluding that part of his essay in
these words:
   "Our desire, therefore, for ourselves and our
brethren, would be, that, rejecting human opinions
and the inventions of men as of any authority,
or as having any place in the Church of God, we
might forever cease from further contentions about
such things, returning to and holding fast by the
original standard, taking the Divine Word alone
for our rule, the Holy Spirit for our teacher and
guide to lead us into all truth, and Christ alone, as
exhibited in the Word, for our salvation; and that,
by so doing, we may be at peace among ourselves,
follow peace with all men, and holiness, without
which no man shall see the Lord. Impressed with
these sentiments, we have resolved as follows:
   " That we form ourselves into a religious asso-
ciation, under the denomination of The Christian
Association of Washington, for the sole purpose
of promoting simple evangelical Christianity, free
from all mixture of human opinions and inventions
of men.



The Cynthiana Christian Church.

   " That this society by no means considers itself
a Church, nor does it at all assume to itself the
powers peculiar to such a society; but we unite
merely as voluntary advocates of Church reforma-
tion, and as possessing the powers common to all
individuals who may please to associate in a peace-
ful and orderly manner for any lawful purpose;
namely, the disposal of their time, counsel, and
property, as they may see cause."
   This is merely the gist of the resolutions which
formed the basis of an association of individuals
within the Church. for the specific purpose of advo-
cating "Church Reformation" in the direction of
unity and simple evangelical Christianity, " free
from all mixture of human opinions and inven-
tions of men."
   While the Declaration and Address was passing
through the press, Alexander Campbell, son of
Thomas Campbell, arrived, with the family, from
Europe, and at once, and with singular ability and
devotion, espoused the cause his father was en-
deavoring to establish in the New World. Prov-
identially, the son was possessed of commanding
genius, supplementing the deficiencies of the father
for leadership, and was almost immediately recog-
nized as the leader of the movement, which posi-
tion he held to the end.
   With tongue and pen these two great men,



The Cynthiansa Christian Church.

father and son, pleaded, with growing success, the
sacred cause of a pure Biblical Christianity, free
from the domination of human creeds and the tra-
ditions of men, charged with the positive elements
of an incomplete gospel built on Jesus alone as
Lord of all.
   Emancipated from the bias and bondage of par-
tisan prejudice, with the Greek New Testament as
the basis of authority and study, these two Presby-
terian ministers, after a prolonged and earnest inves-
tigation, reached the conclusion that baptism was
immersion, and that infant baptism was not author-
ized by the Word of God. Having already formed
the determination to return to original ground
and take up things where the apostles left them,
nothing wvas left to these honest men but to carry
out their new convictions, and so application was
made to a Baptist minister by the name of Luce,
who, upon a simple confession of faith in Jesus
Christ, immersed them, and several members of
their families, on the 12th day of June, I812.
The Christian Association now became a cou-
gregation of Disciples, a religious body of men and
women who were Christians only, composing in
their organized capacity a Church of Christ, with no
sectarian name, creed, or affiliations. The immer-
sion of the Campbells brought them into closer rela-
tions to the Baptists, and desiring, above all things,



The Cynthiana Christian Church.

to avoid the very appearance of evil in the matter
of organizing a new and separate religious body,
they were persuaded to unite with the Baptist de-
nomination. This union, however, did not last. A
catholic interpretation of Christianity and the advo-
cacy of union, stimulated by jealousy of the grow-
ing influence and power of Alexander Campbell,
provoked as much hostility among the Baptists as
the action of his father had done among the Pres-
byterians. After a few years of activity and fellow-
ship among the Baptists, and a wide dissemination
of the new views in the denomination, the separa-
tion came, and the Reformers were compelled to set
up housekeeping for themselves. Forced out of the
Red Stone Association in Virginia, they transferred
their membership to the Mahoning Association in
the Western Reserve of Ohio, which came over in
a body to the Reformation.
   In i823, the Christian Baptist, a powerful organ,
edited by Mr. Campbell, commenced publication in
Bethany, West Virginia. Bethany College, where
so many able men were educated for the ministry
of the Christian Church, was not established till
1840. In i824, Mr. Campbell paid a three-months
visit to Kentucky. During this tour he visited a
large portion of the state, addressing everywhere
large audiences, and greatly extending his influence
and acquaintance with the Baptists.



The Cynthiana Chitian Church

   The secret of the rapid spread of the Reforma-
tion in Kentucky, so far as favorable circumstances
were concerned, is explained by a remark of Mr.
Campbeli's biographer: ' Yet he found the Baptists
of Kentucky a highly intelligent people, deeply
interested in the subject of religion, and having
among them many pious and devoted preachers,
some of whom were eminently distinguished for
their abilities. The pioneer preachers of the Ken-
tucky Baptists had come from the eastern part of
Mr. Campbell's own State, Virginia; from whence,
indeed the greater part of the earlier settlers in
Kentucky had emigrated, carrying with them their
princely hospitality, their indomitable energy, and
their love of civil and religious freedom." Two
things greatly facilitated the spread of the new cause
in Kentucky: First, the number of distinguished
men who identified themselves with the movement.
Such men as John Smith, John Rogers, Samuel
Rogers, Jacob Creath, Sr., Philip S. Hall, L. L.
Pinkerton, John Allen Gano, T. M. Allen, and
others, all men of renown and mighty in the Scrip-
tures, lifted the cause at once onto a high social and
religious plane, and sent it bounding forward to
almost unexampled prosperity. "Raccoon " John
Smith, as he was familiarly called, remarked on
one occasion, that in a single year he had baptized
five hundred and capsized eight hundred. The


The Cynthiana Christian Church.

" capsized" were his quondam brethren of the Cal-
vinistic Baptist Church, who came with him into
the Reformation. In the county of Montgomery,
where he lived, there were at that time, and largely
through his influence and labors. twenty-six hun-
dred Disciples. An enemy remarked that "dog-
fennel and Campbellism had taken Bourbon
County." Central Kentucky, known as the region
of the Blue Grass, with Lexington as the center,
became a great stronghold of the Christian Church,
which is still the dominant religious force in this
part of the State.
  So many men of piety and ability zealously de-
fending and propagating a cause at once so rational
and Scriptural, and so far in advance of the dog-
matic and sectarian religionism of the time, was
bound to tell in a region characterized by its "love
of civil and religious freedom."
   Another cause enhancing the stability and
progress of the Campbell movement in Kentucky,
in addition to the preparedness of the Baptists for
its reception, was the Stone Reformation, which pre-
ceded, by a few years, the work of the Campbells.
Barton W. Stone, an eminent Presbyterian divine,
a man of distinguished piety and learning, tired of
superstition and human traditions, of creed, bond-
age and sectarian strife, commenced a movement in
Kentucky, in the year i804, very similar in char-



The Cynthiana Christian Church.

acter and purpose to the one started by the Camp-
bells, five years later, in Southern Pennsylvania ai d
West Virginia.
   On the occasion of Mr. Campbell's visit to
Kentucky, the two leaders came into contact, and,
upon investigation and a comparison of views, so
much was found in common between these two
reformatory causes that little difficulty was ex-
perienced in their final and permanent amalgama-
tion. In reality, the Campbell movement absorbed
the Stone movement so completely that nothing
has been heard of the latter since the union was
consummated, except as a fact of history.
  This conjunction of the two armies of reform
greatly strengthened the hands of the reformers,
giving them a social and moral leverage that has
never since been lost. The Campbell and Rice de-
bate in Lexington in 1843, the greatest debate ever
held, perhaps, in the English language, gave the
cause a mighty impetus forward, especially in the
region where the discussion was held. The Chris-
tian cause, then the weakest in the Blue Grass cap-
ital, is now the strongest, and the same is true of
the other towns of Central Kentucky, including
Winchester, Mt. Sterling, Richmond, Paris, Carlisle,
Nicholasville, and Cynthiana.
   An intenselevangelism characterized this move-
ment from the first. This fact, coupled with en-



The Cynthiana Christian Church.

thusiastic adherence to apostolic methods in the
proclamation of the gospel, and in dealing with
inquirers, gave the cause great power among the
people. John T. Johnson, the most illustrious
evangelist of his time, and John Allen Gano, a
silvery-tongued exhorter of great sweetness and
power, held two revivals in Cynthiana, in the early
forties, which put the cause on a permanent basis
of influence and success.
   The body of this book will give some account
of the service of these men, and the labors of other
distinguished servants of God. This preliminary
and very imperfect historic sketch would be still
more incomplete if a sentence or two were not
given to the success of this nineteenth-century
religious movement. The thirty persons who
joined themselves together ninety years ago in the
Christian Association of Washington, to plead for
a pure evangelical Christianity, free from admixture
with the traditions and commandments of men,
taking the Bible alone as the all-sufficient rule of
faith and practice, have grown to be one of the great
religious bodies of the age, with Io,ooo Churches,
6,ooo ministers, 1,200,000 communicants, and the
usual equipments of maintenance and progress in
the way of universities, colleges, seminaries, news-
papers, books, conventions, congresses, missionary
and benevolent organizations. According to the



           The Cynthiana Christian Church.      7

religious statistics of the United States Census, the
Disciples, or Christian Church, as they are called in
the South, are making more rapid progress than
any other denomination in America.
   There can be no question, if true to its original
purpose to promote unity and a pure Biblical Chris-
tianity, it has great possibilities of good for the
time to come.                      J. J. HALEY.


  ALTHOUGH but seventy-four years have passed
since the organization of the Christian Church in
Cynthiana, and while there are yet living, within
the sound of its walls, men whose birth antedates
its origin, so imperfectly have the records been
kept, and so meager is the information they furnish,
that much of its past is tradition.
   True, some of the most important facts still live
in the memory of our oldest citizens; but, engrossed
as they have been for many years in other affairs,
they have naturally forgotten many things of mo-
   The late L. G. Marshall, to whom we are in-
debted for much of our information, in an article in
a history of Bourbon, Scott, Nicholas, and Harri-
son Counties, published in I882, gives a short
sketch of the beginning and early life of the Church.
   It was organized in i827, when Barton Stone
and Alexander Campbell were stirring the hearts
and minds of the people with their new and start-
ling ideas of religion. The spirit of revival and
reformation swept over Kentucky, and, inspired by
the same general causes as were these leaders, the
founders of the Christian Church of Cynthiana
formed and signed the following agreement:
   "We, whose names are hereunto annexed, do


Th Cynthiana Christian Church.

agree to form ourselves into a Church of Jesus
Christ, taking the Bible as the only rule of our
faith and practice, and the name of Christian as
that by which to be called. Done in Cynthiana,
Harrison County, Ky, on the 24th day of July, in
the year of our Lord i827. Eleven Todd, Rebecca
Miller, Patsy Kemp, Eliza Haggerty, Polly Ann
Haggerty, Catherine Douglass, Hannah Wall, Mar-
garet Miller, Jemitna Todd, Mary Porter, Mary
   As Mr. Marshall suggests, these eleven names
ought to form a perpetual Church-roll of honor.
Three record-books of the Church, which show the
marks of time, both in material and workmanship,
have been preserved; and, in two of these, the
same compact is found, varying but slightly from
Mr. Marshall's statement of it.
   But two of the above names, those of Margaret
Miller and Mary Porter, appear annexed to the com-
pact as copied in the two books now in our posses-
sion. From this, as well as from the fact that Mr.
Marshall says that the membership of the Church,
as shown by the original record, was, at the end of
1840, 273 persons, while the books still in existence
show but I 83 names up to that date, and Elder John
Allen Gano, who was familiar with the history of the
Church at that early day, says, in a letter of date,
February i, i882, that " at the yearly meeting at Dry



The Cynthiana Christian Church.

Run, in Scott County, the Church in Cynthiana rep-
resented a membership of i84 in i840," we con-
clude that the names appended to the article as it
now exists is a revised list of the membership of
the Church made about I840 or 1841.
   As to nine of these founders of the Church, the
existing records are silent. Margaret Miller died
a member of this congregation in December. i842,
and Mary Porter was, by the unanimous consent of
the congregation, granted a letter of commenda-
tion, April I3, i845.
   For the first few years of its existence, the con-
gregation met for worship at the courthouse and
the homes of the members. Two of these houses
are still standing, an old brick building on Main
Street, in the rear of the house now owned by
J. S. Linnehan, and a portion of the building on
Court Street, owned by Mrs. Kate Frazer. But
the congregation early set about acquiring a church
home, and, as the Church grew stronger, measures
were taken to erect a house of worship.
   In December, i828, the members met at the
house of Mr. John Trimble, the property now
owned by Mrs. Mary Dedman on Main Street,
and appointed a committee, consisting of Enoch
Worthen, Thomas Smith, and Andrew Moore, to
contract for the building of a meeting-house in
Cynthiana, and also passed a resolution to solicit



The Cynthiana Christian Church.

for subscriptions from the brethren at Paris, George-
town, and Union. In January, i829, at a meeting
held at the same place, the committee reported
that they bad purchased a lot for the sum of one
hundred dollars, and had contracted for the stone
work at I.37Y2 per perch, and the sash at six
pence per light, but that they had not, as yet,
progressed any further. This lot, as shown by the
deed now of record in the county clerk's office, was
bought from John C. Hamilton, and fronted 44
feet 4 inches on Main Street, and extended east on
Mill Street 70 feet, and was a part of lot No. 75 on
the original plat of Cynthiana.
   The following year, January 2, i830, Wesley
Roberts, John Hendricks, and Thomas Ware were
added to the Building Committee, and nothing
more is heard from the Church until i836, when
the members met at the " Christian meeting-house "
to supply the places of two of the trustees, one of
whom had removed, and the other resigned. Here
the record ends, with no further information of
the first house of worship or the affairs of the
Church, except a list of members, up to I840.
   In a letter to Mr. W. L. Northcutt, John A. Gano
says that after its organization, up to i83i, he was
much with the Church; sometimes in connection,
and sometimes alternating with Rev. T. M. Allen,
and that other men were also here, among them
John Smith and John Rogers.



The Cynthiana Christian Church.

   From the biography of John T. Johnson we
learn that, in i840, he and Walter Scott held a
memorable and profitable meeting in Cynthiana,
and during that year io6 names were enrolled on
the Church register. Again, in 1846, the same gen-
tlemen, in connection with Brother John A. Gano,
held a five-days meeting here with good results.
The. first building was probably not completed
until about i840, though the last committee meet-
ing recorded in the record-book was held in the
meeting-house, November 7, i836.
   The money for its erection, amounting to about
3,500, was raised by voluntary contributions. It
was a substantial brick building fronting on Main
Street, with a seating capacity of about 350. There
were two doors in the west end, with the pulpit
between them, and the floor was elevated from the
front to the rear.
   Some of the old members recollect that the
gable ends were blown down before the roof was
put on, and had to be rebuilt. The floor joists
were of sugar-tree logs, cut from the woods on
what is now known as the Tebbs farm, then owned
by Leonard Woolen. Mr. Turtoy, whose father
and mother were members of the Church, was
present at the cutting. At first the church was not
provided with stoves, but was heated by ovens filled
with charcoal, and placed in different parts of the
room. Later on, however, we presume that stoves



The Cynthiasa Christian Church.

were used, for the books show, in i843, a receipt
for wood furnished the Christian Church; and, in
i866, H. S. Shannon acknowledged the receipt of
sixty-six dollars for two Czar coal-stoves which the
Church had ordered to be paid; the same minutes
show that the wood-stoves were to be sold at the
best possible price.
   The building was ornamented with a tower,
which for some time lacked a bell; and, as services
were not held regularly, then, as now, a preacher's
advent was heralded by Brother William Anderson,
who stood on the street corner and blew his horn.
The paving around the church was done in i844,
and the plastering, which was for the walls only,
was contracted for in i840. Between pages 24 and
25 we give in facsimile, a copy of the contract:
   Nothwithstanding its imperfections and incon-
veniences the building was very respectable and
comfortable, and accommodated the congregation
for more than thirty years. It deserves more men-
tion than the existing records or our space allows,
for its walls had re-echoed the voices of the most
forcible preachers of the first part of the century:
Barton Stone, Thomas and Alexander Campbell,
" Raccoon " John Smith, John T. Johnson, Walter
Scott, and others. Mr. Wm. Turtoy tells the fol-
lowing story of " Raccoon" John:
   Upon the outbreak of the Mexican War, Mr.



The Cynthiana Christian Church.

Turtoy, who was then a saddler, went to Lexing-
ton to get leather to make saddles for our men who
had enlisted in the service. There was a great
deal of excitement, and the town was full of people;
so he had to share his room at the hotel with a man
he readily recognized as the famous preacher.
Smith, thinking himself unknown, and finding his
room-mate was from Cynthiana, inquired about his
friends at that place, asking what the people
thought of John Smith.
   "Well," answered Mr. Turtoy, "some of them
think hini a fine preacher, but most of them think
he 's the biggest rascal they ever saw !" Uncle
William says he could see the cover moving on the
other bed, and could hear the old man laughing to
himself. He evidently enjoyed the joke, but left in
the morning without disclosing his identity.
   During the Civil War, after the battle in Cyn-
thiana, the church was converted into a hospital for
the wounded Confederate soldiers, where the unfor-
tunate ones were cared for by the good Samaritans
of the town.
   As nothing in life is complete without some
romance, we turn aside from history a moment to
mention a coincidence, which deserves to be remem-
bered: Two Confederate soldiers, fighting bravely
in the battle's front, fell, each severely wounded, and
were carried to the church. Each lost a leg by


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The Cynthiana Christian Church.

the surgeon's knife, and each was nursed back to
health and strength by a fair daughter of the town.
Cupid's arrow took up the work where the deadly
bullets left off, and each soldier honored his nurse
by making her his wife; and in after years each
filled positions of trust and confidence in the affairs
of the State.
   We will say of the founders of the Church, that
they were earnest and zealous in their lives and
Church work. Religion was no play to them; they
meant it.
   The books record several cases where a brother
who had walked disorderly was called before the
Church elders, who admonished and counseled the
accused. If he paid no heed to this, he was brought
before the board for trial, and if he pleaded not
guilty, evidence was heard. For gambling, drink-
ing, swearing, misusing the Lord's-Day, and other
sins to which the Church pays little attention to-
day, the offender was excluded from the Church, if
he did not repent.
   As an illustration of the method of dealing with
its members in matters of discipline, we give, in full,
reports of two Church trials, in one of which the
offender plead guilty to the charge against him, and
in the other, not guilty. For the purpose of the
history we will call each offender by the name of
the fictitious John Doe.



The Cynthiana Christian Church.

    " CYristian Church at Cynthiana, Aug. 9, z-8,5.
    "The following report was read, adopted, and
ordered to be recorded:
   "The undersigned committee, appointed by the
Church to investigate certain charges preferred
against Brother John Doe, has performed that duty,
and submits the following report:
   " The committee notified Brother John Doe to
meet them at four o'clock on the evening of Mon-
day, August I4, i845, and when met read to Brother
Doe the following charges, to-wit:
   "I I. That he, Brother Doe, has lately-namely,
on the     days of May, June, July, and August-
been guilty of profane swearing repeatedly, and
again and again.
   " 2. That, further, the said Doe has repeatedly
been guilty of horse-racing, and betting on horse-
racing, and otherwise gambling, and conducting
himself in many respects in a manner wholly un-
worthy the character and profession of a disciple of
our Lord and Savior.
   "In response to which several charges, Brother
Doe plead 'guilty,' and said that he was sorry that
he had thus acted, but that it seemed to him that
he had a wicked heart, and that he could not help
it. The Apostle Paul, in his Second Epistle to the
Thessalonians, says, 'Now we command you, breth-
ren, in the name of our Lord Jesus Christ, that you



The Cynthiana Christian Church.

withdraw yourselves from every brother that walk-
eth disorderly, and not after the traditions which
ye received of us.' Brother Doe has been walking
disorderly, as set forth in the charges above stated,
setting at naught the law of God and the injunc-
tions of our Lord and Savior. We, therefore, the
undersigned committee, in the name and by the
authority of the Christian Church at Cynthiana, in
the language of one of the apostles, say, 'Let John
Doe be put away from amongst us,' which is ac-
cordingly done.
           " THOMAS WARE,
           " MARTIN SMITH,
           "AARON ASHBROOK,          Committee.
           " WALTER TISDALE,
           " HENRY F. CROMWELL, I
   "Attest.- THOMAS WARE. Clerk."

   "Christian Church at Cyn/hiana, Aug. 9, z8j5.
   "The following report was read, adopted, and
ordered to be recorded:
  "The undersigned committee, appointed by the
Christian Church at Cynthiana to investigate cer-
tain charges preferred against Brother John Doe,
has performed that duty, and submits the following:
That the committee read the following charges to
Brother Doe on Monday evening last, and Brother
Doe was notified to attend at the Christian Church



The Cynthiana Christian Church.

on Tuesd2y evening, at two o'clock, at which time
and place the truth of the charges would be in-
quired into. These are the charges:
   "i I. That Brother Doe, having his daughter's
gold pencil in his possession, did, on the  day
of , i845, put up said pencil to be raffled for
at the price of 5, the said Doe taking one shoot
out of five, and lost said pencil.
   "42. That Brother Doe has beeu in the habit of
going fishing on the Lord's-Day, and visiting still-
houses on said day for the purpose of drinking
spirituous liquors.
   "3. That Brother Doe was intoxicated on the
evening of Saturday last, August 2, i845, during
the difficulty between him and Samuel Douglass.
   "To all of which charges, Brother Doe plead
'Not guilty;' and upon being questioned by Brother
Ashbrook, as to whether he reserved a shoot for
himself for the pencil, and whether he had shot
for anybody else, at their request, Brother Doe
answered that he had not; that he had gone to the
ground where the shooting was to be done; that he
had said to those who were going to shoot for said
pencil, 'You can not shoot for this pencil until you
pay me for it;' that they paid him for it, and he
wheeled around and went home; that he did not
shoot at all, either for himself or anybody else.
   " Committee met at church Tuesday evening, at



The Cynthiana Christian Church.

two o'clock. Mr. Thomas Magee states, in relation
to first charge, that he was present at the shooting-