Unknown County GaArchives Biographies.....Kilpatrick, James Hall Tanner 1793 - 1869
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Author: J. H. Campbell

J. H. T. KILPATRICK.

  James Hall Tanner Kilpatrick, for about fifty-two years a minister of the
gospel, was a native of North Carolina. He was born June 24th, 1793, in Iredell
county, on the Yadkin river, seven miles northwest of Statesville. His ancestors
were Scotch-Irish. They emigrated to this country two or three generations
before, and settled in what was then known as the "Jersey settlements." They
were descendants of the old Covenanters, so famous in Scottish history; and, as
might have been expected, were Calvinistic Presbyterians of the strictest sort.

  The immediate parents of Mr. Kilpatrick were Andrew Kilpatrick and Jane
Nichols. They had ten children, and he whose life and labors now claim our
notice was one of twin sons, the last children born to the parents, their mother
dying within five days of their birth. Near the family residence was a
Presbyterian church, by the name of Bethany, of which both parents were members,
and the father a ruling elder. Here, in due time, the motherless little ones
were carried, in order to do for them after the custom of the law of their
fathers. Dr. James Hall, the regular pastor of the church, was the officiating
minister. He was, at that time, somewhat advanced in life, and without children.
So, before the so-called baptism, he proposed to the father that one of the
twins be named for himself, promising to assume the responsibility and expense
of his education. As the doctor was held in very high regard by the whole
family, consent was readily given; and when the babes were brought forward, the
subject of this sketch was chosen by him, and was accordingly named James Hall.
The other was called Andrew, for his father.

  He began going to school when quite young. His first teacher was a Mr. Ephraim
Pharr, from whom he learned the ordinary English rudiments. A little incident of
his early school life may not be devoid of interest: It was the custom of his
teacher, after Dilworth's Spelling Book was completed, to take up the New
Testament, in connection with the shorter Catechism, requiring so many questions
to be learned every night, and recited the following morning. This task he so
faithfully performed that he was soon promoted to the Bible. And as he was on
his way to school, the morning after his promotion, carrying quite a large
Bible, (and he was still wearing frocks, not having been dignified with
breeches) he was caught up and weighed, Bible and all, and the weight was just
thirty-two two pounds.

  His first Latin school was taught by Rev. Thomas Hall, a nephew of Dr. James
Hall. Thence he went to Dr. Joseph D. Kilpatrick, a cousin of his, who taught at
Salisbury, in Rowan county, and next to Dr. Robertson, who taught the
Poplar-tent Academy, in Cabarrus county.

  Favored with these excellent facilities, young Kilpatrick made fine progress.
His very proficiency, however, became the unexpected occasion of an obstacle in
the way of further advancement. It appears that Dr. Hall, who up to this time
had been bearing all the expenses of his education, had written, at some time,
an English grammar. This grammar, either as text-book, or otherwise, came under
the review of Dr. Hill's protege. The future man was foreshadowed in the
youthful critic. His keen eye detected inaccuracies in the work, and he was
incautious enough to expose them. His criticisms reached the ear of the now aged
doctor—he became deeply offended, and from that time, declined to render his
namesake any further assistance.

  For a brief period his educational prospects seemed quite dark. His father did
not feel able to continue him at a classical school, and no other would meet the
wants of his growing mind. Though scarcely seventeen, he decided to strike out
for himself, and as best he might, make his way on in the further advancement of
his education. He very soon opened a school near the State line, his patrons
being about equally divided between Lincoln county, North Carolina, and York
District, South Carolina. He taught here one year. Teaching others, he taught
himself—his own education was made more thorough, and thus a better foundation
secured for the future superstructure. The next year he repaired to the
Wellington Academy, Abbeville District, South Carolina, then taught by Dr. Moses
Waddell. Here, under the guidance of this renowned instructor of Southern youth,
he continued for a year, pursuing his studies in the higher branches of
learning, paying for his board and tuition, in whole or in part, by services
rendered as assistant.

  After this year, Mr. Kilpatrick, though not yet nineteen, entered fully upon
the active duties of life. A number of the young men in Dr. Waddell's school
were from Natchez, Mississippi; and some of these desiring to return home about
this time, he determined to go with them, and try his fortune in the far West.

  At that time, most of the country between the Oconee river, Georgia, and the
Mississippi, was a trackless wilderness, inhabited only by Indians, and they
were, then, in open rupture with the United States Government. A number of
murders and other outrages had been committed already; all travel had ceased,
except under the protection of a military force, and Mr. Kilpatrick and his
young companions were earnestly and repeatedly advised to desist from the
hazardous undertaking. Nevertheless, they resolved to make the venture, having
an old Indian trader for their guide. The presence of this trader, who was
familiar with the Indian peculiarities, and, withal, had a large personal
acquaintance among them, and was highly esteemed, doubtless saved the whole
party from destruction. As it was, they made some narrow escapes. Among their
number was a young man of fiery spirit, some of whose near relatives had but
recently been murdered. His rashness came near, on several occasions,
precipitating a collision, which, of course, would have ended in the death of
the last one of them. Mr. Kilpatrick often alluded to this rash venture of his
youth, and always with expressions of gratitude to God.

  Having made his way safely through to Natchez, he remained there a short time
with a friend of his, Mr. Alexander Pannell. Thence he went to Baton Rouge,
Louisiana. Here, as principal of the Baton Rouge Academy, just then established,
he taught for about two years. From this place, he went to Natchitoches, where
he opened a fine school, composed mostly of French and Spanish youth, who,
besides the ordinary branches, wished especially to be taught the English
language. He remained here until the British moved upon New Orleans. When that
event occurred, the militia were ordered out en masse, and his school being
largely made up of grown young men, was well nigh broken up. Though, as a
school-teacher, he was not compelled to go, yet, desiring to share the fortunes
of his pupils and his neighbors, as well as to serve his country, he promptly
volunteered, and received the office of Orderly Sergeant in the company of
Captain Bloodgood. In this capacity, he served through the campaign around New
Orleans, in the winter of 1814 and 1815, being present at the ever-memorable
battle of the 8th of January, 1815.

  On his return from, the army, he was taken very ill at Opelousas, of camp
fever, and to all human appearance came near to death. God, however, had a work
for him to do. He was soon to enter upon the hardships, conflicts and triumphs
of a more glorious campaign than the one through which he had just passed. He
was kept in life, and after three months, was so far restored to health that he
went over to a new settlement on Bayou Beoff, called Cheneyville, and composed
mostly of recent emigrants from Beaufort District, South Carolina. Here he
opened a school and taught several years. And here, February 2d, 1816, he was
married to Sarah Adeline Tanner, one of his pupils, and daughter of Robert
Tanner, Esq., a citizen of Cheneyville.

  While residing in this place, he was brought for the first time in close
contact with the Baptists. A little Baptist church had been organized here a
short time before, under the labors of Revs. Ezekiel O'Quinn and Isham Nettles.
Mr. Tanner, who subsequently became Mr. Kilpatrick's father-in-law, was a member
of this church, and with him Mr. Kilpatrick had boarded from the time of his
first coming among them. As these ministers often visited Mr. Tanner's family,
of course he formed their acquaintance. As was natural, the subject of baptism
sometimes came up for friendly, social discussion. Now, he had been raised among
the Presbyterians, and had always accepted, without scruple or question, the
scripturalness of their tenets, and was particularly prejudiced against the
Baptists as an ignorant and bigoted sect. Of course, then, in these fireside
discussions he espoused with all the ardor of his nature the poedo-Baptist side,
and, being much better educated, was generally able to confuse and entangle his
opponents. He soon became aware, however, as he afterwards confessed, that there
was more truth on the Baptist side than he had hitherto supposed. During the
year, and after his marriage, Mr. Kilpatrick was hopefully converted. The
question of baptism now became a practical one. Before, he was simply the
partisan, anxious to defend the faith of his childhood—now, he is the humble
inquirer, seeking after the right way. Was the baptism which he had received in
unconscious infancy the baptism of God's word, or was it the invention of man?
His appeal was to the New Testament. He studied it carefully and prayerfully,
not to find arguments to support a system, but to find out the truth and the
whole truth. As may be expected from such an investigation, he came to the firm
conviction that infant baptism and sprinkling, or pouring, for baptism, are all
alike utterly unknown to the word of God. His course was decided by his
convictions. He joined the little Baptist church in Cheneyville, and was
baptized by Ezekiel O'Quinn on Sunday, June 22d, 1817. Very soon after uniting
with the church he began to preach the gospel, and on the 24th of August was
licensed to preach. The date of his ordination is not known. In 1817, he had the
privilege of assisting in the organization of the first Baptist Association
beyond the Mississippi river—he being chosen the first clerk.

  In 1818, he gave up his school at Cheneyville and took charge of the Jackson
Academy, in Amite county, Mississippi. He here had a very flourishing school,
composed mostly of young men, many of whom finished their academical studies
under his instruction. Though quite an inviting field for usefulness, both as a
teacher and a minister, opened before him in Mississippi, yet he remained only
one year, being persuaded to return to Louisiana. Accordingly, he moved back to
that State, and took charge of the Academy at Alexandria, at the same time
preaching to one or two churches.

  Mr. Kilpatrick's labors in Alexandria were brought to a sudden and sad
termination by the death of his wife. She died November 5th, 1820, at the birth
of her second child, and she and her little one were buried in the same grave.
Her first child, a son, Andrew Robert Kilpatrick, still survives, and is, at
this writing, a physician of eminence in the State of Texas. Her maiden name, it
will be remembered, was Tanner, and this accounts for the T. in Mr. Kilpatrick's
well known initials. Upon her death, according to an inheritance law then
existing in Louisiana, as well, perhaps, as in accordance with his own wish to
keep in remembrance the beloved companion of his youth, he adopted the name of
Tanner and retained it through life.

  The light of his household being extinguished, and business in connection with
his father's estate (who had died in 1813,) calling him to North Carolina, he
determined, temporarily, at least, to leave Louisiana and visit the home of his
childhood. But God was designing to send his servant to another and a broader
field of usefulness. He never lived in Louisiana again. On his way to North
Carolina, he concluded to go by Beaufort District, South Carolina, to see and
form the acquaintance of his late wife's relatives, the Roberts, Lawtons,
Gillisons and others, in and near Robertville. As he traveled, he preached from
time to time, sending on, as well as he could, appointments in advance. The
Indians were still all over the country, but then there were numerous
settlements of whites along his route, to whom the visit of the traveling
minister was highly acceptable.

  As he approached Robertville he sent on no more appointments, but went
unannounced. He reached the village just after night-fall, and was directed to
the house of a leading Baptist, perhaps a deacon. On riding up to the gate, he
saw by the moonlight a man walking back and forth, rather hurriedly, on the
piazza. As soon as he hailed, the man walked quickly to the steps, and accosting
him in a familiar and friendly tone, said, "Light, light, I am very glad that
you have come; I've been waiting and watching for you for some time." Mr.
Kilpatrick, much surprised, dismounted, remarking, however, "I am sorry to
disappoint you, sir; but you are mistaken as to who I am. I am an entire
stranger to you, having never met you before." "No matter, my brother,' he
replied, "I know you, and am very glad to see you." After entering the house and
coming to the light, the man was asked to explain himself. , He replied
substantially as follows: "Our pastor, Rev. Hezekiah A. Boyd, has just been
compelled to leave us on account of his wife's health. We know not how long he
will be absent from us, and we are very anxious to supply his place. I myself
have been very earnestly praying God to send us a suitable person. Last night I
had a plain view of yourself in my sleep. I was impressed that you were the man
whom God intended to send us, and, moreover, that you would soon come. And as
soon as I saw you ride up to the gate, I recognized you as the very person whom
I had seen, and I felt that God had, sure enough, sent us a preacher. And now,
sir, are you not a Baptist preacher? Mr. Kilpatrick confessed, of course, that
he was a Baptist and a preacher, but added that he was on his way to North
Carolina, and only designed to stay in that place a few days, or a few weeks at
furthest. The other spoke confidently, saying he was perfectly satisfied that
God had heard his prayer and had sent them a supply. Well, let the good deacon's
vision be what it might, it was actually fulfilled. Mr. Kilpatrick, yielding to
the importunities of the people, consented to remain. The visit to North
Carolina was postponed indefinitely. And here, as supply to the Black Swamp
church, and as missionary to some of the surrounding country, he continued for
about twelve months, his labors being, perhaps, more largely blessed than during
any other one year of his ministry. The unexpected detention at Robertville was
one link in the chain of providences which finally brought Mr. Kilpatrick to
Georgia. In the fall of that year, he attended the Savannah River Association,
and there made the acquaintance of Jesse Mercer and Elisha Perryman. Meeting
with these Georgia ministers opened the way for a preaching tour through some of
the counties of that State, While on this trip, he preached at Buckhead church,
in Burke county, then under the care of John Stanford. Here he met Miss Harriet
Eliza Jones, a lady of wealth, refinement and great piety. She had refused many
excellent offers of marriage, having determined to live a life of celibacy, and
devote her money, her time and her labor to the promotion of religion and the
relief of the poor and distressed, She knew nothing of Mr. Kilpatrick—had
scarcely heard his name, but when he rose in the pulpit to begin the service.,
she was almost overwhelmed with her feelings, for, as she afterwards said, she
was powerfully impressed with the belief that the strange minister before her
was to be her husband. And so it was: they were married June 23d, 1822.

  After Mr. Kilpatrick's marriage; he determined to make Georgia his future
home, and accordingly settled in Burke county, about fourteen miles south of
Waynesboro. Subsequently, for the sake of health, he removed his family to the
county of Richmond, about fourteen miles south of Augusta. His planting
interests still remained in Burke. Coming into Georgia, of course he was an
entire stronger, but his genial disposition, refined manners, together with the
high social position of his wife, constituted a happy introduction to the
community and the surrounding country. Besides, he embraced frequent
opportunities of enlarging his acquaintance in the denomination by attending the
Associations, general meetings, and other gatherings of his brethren, at once
identifying himself, both in sympathy and in effort, with the Mercers, the
Brantlys, and other noble spirits of that generation, and at once taking a high
position among them.

  Mr. Kilpatrick's immediate and special field of labor lay within the bounds of
the Hephzibah Association. Here he worked the most, here he worked the hardest,
and here he achieved his most signal successes. In 1822, he was present, for the
first time, at one of the annual sessions of this body, the meeting being that
year at Rocky Creek church. He was present only as a spectator; and, truly,
there was much to be seen, which was not at all suited to impress his mind
favorably with reference to his future work. The Association was at this time
bitterly anti-missionary. For several years, their hostility to missions had
been increasing. In 1819, it was "agreed not to correspond" any more "with the
Foreign Mission Society," or Board. In 1821, a letter was presented from this
Board, but a “majority of the brethren refused to have it read." The present
year, (1822) another letter was presented, and this time by the hands of that
prince of refinement and Christian courtesy, the elder William T. Brantly, then
pastor of the Augusta Baptist church. So far from being willing to have the
letter read, they would not let it even lie on the table, but actually threw it
under the table. When the proposition to throw the letter under the table was
put, the vote was taken by rising, and one brother, (who, by the way, was quite
large and heavy,) to show the heartiness of his approbation, not only rose to
his feet, but, wonderful to tell, leaped from the floor, coming down
flat-footed, with all his weight, making a tremendous noise, and jarring every
plank and beam of the frail tenement where they were sitting. The vote being
taken, the letter was forthwith thrown under the table; and the one who
performed this duty, dashed it to the floor with as much vehemence and venom as
if it had been a missive from the lower regions. But the scene was not yet over:
the letter under the table, another brother, or perhaps the same one who had
just given such a remarkable vote, felt called upon to give Dr. Brantly a
lecture, telling him, among other things, that he was engaged in a low, mean,
sneaking business; that this missionary abomination was like a cat with nine
lives—they thought they had killed it! and killed it! and killed it! and, lo!
here it had come poking up again! but now they had made sure work of it, and
that if he knew what was for his good, he would leave, and never show himself in
that body again. During this denunciation, the speaker was flourishing, in a
very threatening manner, a large, knotted, hickory stick, oftentimes bringing it
almost down to Brantly's head.

  The foregoing is not overdrawn, the writer confesses himself unable to recall
fully the exceedingly graphic details as he has frequently heard them from Mr.
Kilpatrick's own lips.

  The reader may well suppose that after such an exhibition as this, Mr.
Kilpatrick would certainly have given up the Hephzibah Association as a hopeless
case. Not so, however, he determined, by God's help, to win them back to the old
paths. He was satisfied that many of these opposers of missions were Christians,
and he knew that all Christians are missionary in heart. His first work was to
become acquainted with the people and preach to them the gospel in its entirety.
He thus hoped to secure a base for further operations.

  •When the Association met next year, he was there as a delegate from the
Buckhead church. He at once identified himself with them, being appointed upon
various committees, and receiving appointment as correspondent to various sister
Associations. When the time came to appoint the preacher for the next
introductory sermon, he received the position. And the next year rolling round,
he presented a powerful discourse upon the doctrine of justification,
particularly referring to the apparent antagonism between James and Paul, and,
of course, taking occasion to show the importance of good works, and the
relation of human instrumentality to the progress of the gospel. In the
meantime, publicly and privately, he was endeavoring to enlighten the minds of
the people with reference to missions, but in such a way as to excite no
needless opposition or prejudice. He mingled freely with the people at their
firesides and at their churches particularly, directing their minds to the fact
that while God has purposes which he will most assuredly accomplish, he works
through human agency.

  From time to time, he had the satisfaction of seeing one and another coming
over to the truth. Some, indeed, had been all the time favorable to missions,
but they had not the courage to take a decided stand that way. Having a leader
and a spokesman, they now became more bold. About this time (1825,) Joshua Key
joined the church at Brushy creek, Burke county, and was soon thereafter
licensed to preach, and in 1826 was ordained. He warmly espoused the mission
cause, and was thenceforth one of Mr. Kilpatrick's warmest friends and most
zealous coadutors. In 1825, thinking, perhaps, that the time had come for a
demonstration, Mr. Kilpatrick induced the Buckhead church, and through Mr. Key,
the Brushy creek church, to send up petitions to the Association to the effect
that they “send messengers to the General Association, to view their order,"
etc. Being, however, providentially called away to Louisiana, he was unable to
be present when the Association met, and the petitions were summarily rejected.
Not only this, but taking advantage of his absence, and having an eye to his
future movements, the opposition endeavored to checkmate him by inserting into
the decorum the following:

  "This Association shall have no right to correspond by letter or messenger
with any General Association or committee, missionary society or board. Any
brother moving either of the above subjects in this body shall be considered in
disorder, and therefor reproved by the moderator." This was certainly carrying
matters with a high hand.

  On returning home and learning what had been done, nothing daunted, he
immediately set to work to repair the damage. By the setting of the next
Association in 1826, he had succeeded in getting so many of the churches to ask
for the rescinding of the objectionable article, that it was done by a decisive
majority. A short while after this, perhaps in 1827 or 1828, Mr. Kilpatrick
wrote his "Plain Dialogue on Missions." It was intended primarily and
principally for the Hephzibah Association. On being published, however, it was
found to meet such a general want throughout the country, that it was adopted by
the General Tract Society as one of its tracts, and was subsequently
incorporated in a volume, entitled the "Baptist Manual," along with tracts and
standard pieces from Andrew Fuller, Booth, Pengilly, and others. This "Plain
Dialogue" was an efficient co-worker in the good cause, exerting a most salutary
influence upon the pious and candid wherever it was read.

  The various means and efforts were so far successful, that in 1830 "it was
decided by a large majority that we visit the brethren of the Convention at
their next meeting, as spectators." The next year, having heard the report of
the brethren who went to the Convention, the Association passed the following:
"Resolved, unanimously, that this Association correspond by letter with the
Baptist General Convention." In 1835 the Association met at Rocky creek, the
very church where thirteen years before such extravagant anti-mission
demonstrations were witnessed. At this meeting a resolution was passed
recommending the churches to take into serious consideration the propriety of
joining the Convention, and to report at the next session. The churches reported
as requested, and it was resolved, "That this Association become a component
member of the Baptist Convention of the State of Georgia."

  Thus, after years of labor and trial, Mr. Kilpatrick had the satisfaction of
seeing this old Association brought into cheerful cooperation with their
brethren in other parts of the State. During the progress of the afore-recited
struggle, he as the leader, was compelled to encounter much bitter personal
opposition; the prejudices of the poor and ignorant were often arrayed against
him. Often misunderstood, as a consequence, he was often misrepresented.
Brethren, who afterwards became his friends, and supporters, confessed that they
once thought they were doing God service in trying to put him down. A single
illustration: Once during this time, while out on a preaching excursion, he
called to stay all night at a house where he was not known. On announcing his
name, the man of the house exclaimed, "What! are you the Kilpatrick who is going
about preaching such abominable doctrines, and doing so much mischief to the
churches?" And was clearly unwilling to receive him, but finally consented.
During the evening, Mr. Kllpatrick so directed the conversation as measurably to
disarm the prejudices of his well-meaning but ignorant brother; so much so that,
before retiring, he was asked to lead the devotions of the family, and the
request was repeated the next morning. These opportunities were, of course, well
improved. In short, before the visit terminated, the victory was complete. Just
as he was about to leave, the man said to him, "Brother Kilpatrick," (he would
not brother him at first,) "did you know that when you called yesterday, I felt
like I would just as soon have a rattlesnake to enter my house as for you to do
it?"

  Almost coincident in time, and also in respect to the parties engaged, was Mr.
Kilpatrick's struggle on the temperance question. He found that the opposers of
missions were almost invariably opposers of temperance. He had, therefore, all
along, to fight a kind of double battle, against a double enemy—anti-temperance
and anti-missions—depraved appetites on the one hand, and on the other,
covetousness and anti-nomianism. A faithful record of his experience in this
department of moral effort would furnish an interesting and even thrilling
story. Suffice it to say, that while he did not oppose the various secret
temperance organizations which, from time to time, sprang up, he did not join
any of them. He worked through the churches, and the New Testament furnished the
weapons of his warfare. Moreover, recognizing the potency of a good example, and
finding, very early in the struggle, that total abstinence was the safest
ground, and most consistent with the Christian profession, as well as most
favorable for successful effort against the enemy, he promptly established
himself upon it. Whether he condemned the use of ardent spirits as a medicine,
is not remembered; so far as his own family was concerned, he most certainly
never used it. As for himself, for the space of forty years, it is supposed not
one drop of the article ever passed his lips, and even in his last illness, when
stimulants were deemed necessary, he utterly refused this. And, as a proof of
his success in keeping it out of his family, it may be mentioned that he raised
children to manhood and womanhood who knew not the taste, looks or smell of
ardent spirits of any kind.

  Mr. Kilpatrick was eminently fitted to obey the injunction, "earnestly contend
for the faith." This seemed to be his special gift, and he found ample
opportunity to exercise it. During all the period of his active ministry, he was
the universally recognized defender of Baptist faith and practice for a very
large scope of country, embracing some of the oldest settled, wealthiest and
most influential portions of the State.

  No sooner was the anti-mission and anti-temperance war over, and perhaps
before the din of arms had entirely ceased, than there arose a new trouble. The
prophet of Bethany, Alexander Campbell, had been for some time scattering over
the country his peculiar notions. Mr. Kilpatrick's discerning eye quickly
pierced the dextrously-wrought disguise, and discovered the true features of the
so-called "christian system." And so vigorously and wisely did he combat the
heresy, that, although some of their strongest men were working against him, so
far as the Hephzibah Association was concerned, the vaunted reformation met a
signal defeat. His efforts in the Hephzibah were nobly seconded in other parts
of the State. Able and faithful men everywhere stood up valiantly for the truth.
And as the result of the whole, under God, the Georgia churches were almost
entirely preserved from the inroads of this plausible but dangerous delusion.
When we behold what sad consequences have ensued elsewhere, we bless God for
raising up such men.

  This sketch would not be complete without noticing, briefly at least; Mr.
Kilpatrick's connection with the baptismal controversy. All gospel ministers
find more or less occasion to discuss the subject of baptism. Peculiar
circumstances made this peculiarly his duty. For a long series of years, he was
the only Baptist minister in the region of country where he labored who had been
favored with a classical education. If he had remained silent, the cause must
have suffered. But he was not silent. As opportunity offered, publicly and
privately, he boldly and successfully contended for the faith. His reputation in
this respect, however, is chiefly associated with a controversy which took place
in 1842 and 1843. In July, 1842, at a general meeting, he preached a sermon, the
greater part of which was on baptism. This sermon, both by its original
delivery, as well as its subsequent publication, having produced quite a stir in
certain quarters, the Quarterly Conference of the Methodist Episcopal church,
for the Burke circuit, requested Mr. J. J. Triggs, one of their leading
ministers, to answer it. His reply was forthwith masterly reviewed by Mr.
Kilpatrick, and the subject still further discussed. Mr. Triggs having ventured
another reply, Mr. Kilpatrick again took up his pen, going over the whole ground
and discussing the subject more exhaustively than ever. This ended the
controversy; its good effects, however, still live. All that Mr. Kilpatrick
published, in the sermon and the two reviews, would make quite a volume.

  Lack of space prevents a further account, in detail, of Mr. Kilpatrick's
useful life. We might notice his connection with the Baptist educational
interests of Georgia. In 1829, at Milledgeville, he, in conjunction with Mercer,
Sanders, Sherwood and others, promptly raised the $2,500 00 necessary to secure
the Penfield legacy; this was the inception of Mercer University. The last
considerable benefaction of his life was the donation of lands upon which to
locate the Hephzibah High School. We might speak, also, of his connection with
the Baptist State Convention, upon whose sessions, as representative of the
Hephzibah Mission Society, he was a faithful and valued attendant, up to the
time of getting his Association to join that body. From this time, for various
reasons, his attendance was not regular, though occasionally he was present,
even up to old age. And we might mention his labors in other Associations,
particularly the Middle, lying south of the Hephzibah, when, in connection with
the devoted M. N. McCall, he was mainly instrumental in rescuing those churches
from the meshes of the anti-mission schism; but space forbids more than these
brief notes. As showing, however, how large a proportion of the business of his
own immediate Association centered upon and around him, the following incomplete
summary is introduced: In 1824, the first year after joining the body, he
preached the introductory sermon, and in 1829, both preached the introductory
and wrote the circular letter. In 1832, and, also, in 1836 he preached the
introductory. In 1835, the Association began the mission sermon on Sunday, he
receiving the first appointment. In 1839, he preached the mission sermon, and
again in 1842. In 1843, the circular; in 1844, the introductory; in 1847, the
circular and the introductory; in 1848, the mission sermon, and in. 1849, the
circular; in 1851, the mission sermon, and in 1854, the introductory; the
circular in 1857, and the introductory in 1858. In addition to the foregoing
duties, he was for many years moderator, for many years treasurer, and for a
number of years either clerk, or, assistant clerk. Besides serving upon the
ordinary committees, he was almost invariably put upon any special committees
which might be raised, and that, sometimes, when he was moderator, the
Association insisting that they could not dispense with his services. Now, when
it is remembered that he was a man noted for modesty, never, never pushing
himself forward, such a record as the above gives unmistakable proof of real
worth, as well as of the high regard in which he was held by his brethren.

  After the date last mentioned in the foregoing summary, (1858,) feeling that
he had been spared to accomplish the leading objects of his life, and realizing
the encroachments of age, he measurably retired from active duty—not, however,
until he had the satisfaction of seeing rising up around him a number of pious
and faithful young ministers, in whose charge, by God's blessing, he felt that
the cause of truth and holiness would be safe, among whom were two of his sons.

  In 1863, he was sorely bereaved in the death of his second wife—the faithful
companion of more than forty years pilgrimage. She died March 16th, in full
prospect of a blessed immortality. After her death, he seemed to live in daily
expectation of his own. Though still taking a deep interest in the prosperity of
Zion, he seldom attended the larger gatherings of his brethren. He was faithful,
however, in his attendance at God's house, though not often taking part in the
service. Occasionally, it is true, the smouldering fires would kindle into a
flame, and forgetting his age and infirmities, he would pour forth his soul in
the impassioned utterances of former years, to the great delight and edification
of his hearers. From day to day, he ripened for the skies. His path was as that
of the just, which "shineth more and more unto the perfect day." His hold on
earth gradually loosened, and his affections, like entwining tendrils, grasped
more firmly the unseen and the heavenly. God had granted him life, and honor,
and worldly blessing, far beyond his expectation, and, according to his
testimony, far beyond his desert. He had lived to see all of his younger set of
children grown and married, and settled in life—his three daughters heads of
Baptist families, and his two sons ministers of the gospel. In 1854, when about
to lay the hand of ordination upon the head of his youngest son, (and youngest
child,) he said, with much emotion, "Twenty-one years ago, I felt that if God
would only spare my life to see this son raised, and educated, and converted, I
should die content; and, lo! he hath permitted me to welcome him into the
ministry of the gospel." Yes, life's labor accomplished, and its warfare over,
he was ready to go.

  With the opening of the year 1869, his convictions of a speedy departure
became more vivid. He was not mistaken. Almost without any sickness, with no
special pain, and rational to the last, he finished his course, January 9th,
1869. His last words were, “Precious Jesus!" saying which, he seemed to fall
asleep, and so passed away.

  From a brief memorial, written a short time afterwards by Rev. E. R. Carswell,
a minister of the Hephzibah Association, the following is taken: "Rev. J. H. T.
Kilpatrick was no ordinary man. He was endowed with an intellect massive and
analytical. As a preacher, he was always instructive, and would sometimes
enchain you for two or three hours by his eloquence. His power in the pulpit
could not be appreciated by those who only heard him during the last twenty
years of his life. As a writer, he was always accurate, forcible and clear. His
controversy on baptism amply vindicates his claims as a man of learning,
research and ability. Ho was not as extensively known to the denomination as his
talents would seem to warrant. We, who knew him best, feel, of course, more
sensibly our great loss."

  The following is the latter part of a short sketch which appeared in the
Minutes of the Hephzibah Association for 1869, and was written by General G. W.
Evans, a member of that body:

  "As a citizen, he was quiet, retiring and unobtrusive; as a man, open, honest
and unsuspecting; as a friend, true but undemonstrative; as a parent, faithful
to the high trust committed to his hands; as a pastor, laborious and constant,
always punctual to his appointments, never having disappointed a congregation in
the whole course of his protracted ministry; as a preacher, he was logical and
profound, and when aroused, oftentimes sublimely eloquent; as a writer and
controversialist, he was true, accurate and resistless; as a Christian, uniform
and faithful; and in his expiring moments, as if to seal the holy record of his
life with his dying testimony, his last words were, ' Precious Jesus!'

  "Such, brethren, is the brief and imperfect record of the man now gone to his
reward, who, before many of us were born, became, by the power of his intellect,
we might almost say, the father of this Association; and who, by pen and lip,
aided by our brother, the late Rev. Joshua Key, was the main instrument of
building up the missionary interest among us, and who for years was the
triumphant defender of our peculiar views and the eloquent vindicator of our
denominational honor.

  "Gifted with a massive intellect and an iron constitution, he literally wore
out in the service of his Master. We deem it no injustice to the living or the
dead, to express our honest conviction that in his death is extinguished the
brightest intellectual light which it has ever been our pride to honor."


Additional Comments:
From:

GEORGIA BAPTISTS: HISTORICAL AND BIOGRAPHICAL
BY
J. H. CAMPBELL,
PERRY, GEORGIA.


MACON, GA.: J. W. BURKE & COMPANY. 1874.

Entered according to Act of Congress, in the year 1874, by
J. H. CAMPBELL,
In the office of the Librarian of Congress, at Washington.


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