USA > Tennessee > Sullivan County > Historic Sullivan; a history of Sullivan County, Tennessee, with brief biographies of the makers of history > Part 15
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During the cholera pest, whose periodical visitations terrified the country in the early part of the eighteenth century, some refugees stopped one night at the Smith home and asked for shelter until morning. They were welcomed by Mrs. Smith, but after their departure she became alarmed, lest in her hospitality she had subjected her own family to the plague. Upon the return of her hus- band she acquainted him with the facts. "You did ex- actly right, Nancy, though we should all die for it. If we must die let us die doing good."
Smith, although one of the greatest preachers in his day, received but little pay for his services. It is doubtful if
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"RACCOON" JOHN SMITH.
he averaged one hundred dollars per year during more than half a century of labor. As an example-from 1822 to 1825 he received but eighteen dollars and that was by the cancellation of a debt.
His family depended upon a small farm, which he had acquired before his entrance into the ministry.
He was married twice, his second wife being Nancy Hurt.
He was eighty-four years old at his death, which occur- red in Missouri, he having gone there to visit his daughter. His remains were shipped to Lexington, Kentucky, and now rest in the shadow of the tall shaft which stands over the grave of Henry Clay. Along with Shelby, Clay and Boone, Smith has left an imperishable impress upon the State of Kentucky.
CHAPTER XXII.
THE CHURCH.
In the company of the pioneer was the minister- himself prepared for the trials of border life, and journey- ing with a cavalcade much as a chaplain goes along with an army-expecting to see hard service and to become accustomed to hard living. They came prepared not only to battle against sin with the gospel, but also to bear arms like the rest, not knowing when a service might be interrupted by an Indian foe. The preachers and the men members went armed to church.
While the Presbyterians were the first to have establish- ed places of worship in Tennessee, it is probable the first minister to preach on Tennessee soil was of the Episcopal faith, or one of the established Church of England.
When Col. William Byrd began his survey at Curry- tuck, in 1733, there went along as chaplain, Rev. Peter Fountain, an Episcopalian. In 1759-60 when Byrd was sent out to relieve Fort Loudon he left the company at Stalnaker's, the rest, however, went as far as Long Island and no doubt the chaplain went there too.
Charles Cummings and Joseph Rhea are known to have preached in Sullivan when, as chaplains, they accompan- ied the Christian expedition in 1776.
The first church to be erected on Tennessee soil was called Taylor Meeting House and was located near Gun- ning's, about four miles west of Blountville. Rev. Jacob Lake preached to the congregation that assembled there. This church antedates all other claims by a year if not more.1
1 Allison claims Salem church was erected in 1777. Others claim it was erected in 1778.
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THE CHURCH.
The following letter corroborated by records on the first county minute-book of Washington county, Virginia, establishes the claim of this church. No date was found showing the year in which the church was erected, but it was before 1777.
GREEN CASTLE, INDIANA, March 29, 1877.
REV. P. D. COWAN,
My Dear Brother :- After my kind respects to you I wish to say to you I have been well pleased with your letters in the Herald & Presbyter a paper I have been taking for many years, indeed I can say from its very beginning. I wish to tell you why I am interested in letters from East Tennessee it was my early Home I was born in Sullivan County near 75 years since and knew all the first settlers in that county and many in your county My father settled in 4 miles of Blountville west 1776 was identified with all the interests of the county till 1815 when we moved to Kentucky when he died John Jennings was his name. My grand Father and grand Mother were members of the first Presbyterian Church in Sullivan County and I think in the State and their bodies are buried in that old Church yard one mile East of where I was born known as Taylor Meeting House. I well remember when it was burned down. I was much interested in your giving an account of the Churches in your part of the State, and When I receive my H & P the first thing I look for is your letter The last one of my old friends I met was one that I knew from Blountville Samuel Rhea an elder in the Presbyterian Church met in New York in 1856 in General Assembly I had not saw him for many years he was a student when I knew him in Blountville at the Academy My father was teacher I became acquainted with Judge Luckey of your town 1836 at the General Assembly we were member. the first Presbyterian Minister that ever preached in East Tennessee Rev. Lake he took charge of Taylor church I can give you the names of many of the old members Rhea Taylors Anderson Potters Kings Nash Gammons Spurgens & Cole I hope you will excuse me for writing this letter I am an old man and you may find some one who knew me when a boy that would like to hear from me for I was well acquainted with all the leading families of Sullivan.2
Yours truly
JOHN S JENNINGS
2This letter was sent me by J. Fain Anderson, of Washington College, and I here acknowledge my indebtedness to him for many courtesies in the way of data concerning Sullivan County history. The letter was not received until this book was being prepared for the press, some already in type and therefore a full investigation of the history of the church, if procurable, was not permitted on such short knowledge of its existence.
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HISTORIC SULLIVAN.
Upon the receipt of this letter the records of Sullivan County were searched for a deed of conveyance, but none was found. The following however is recorded at Abingdon, the church being, as was then supposed, in Washington county, Virginia.
January, 1777.
Ordered that David Steele be surveyor of the Main road from Steele's Creek to the Meeting House and that John Anderson Gent give him a list of tithables.
Ordered that Amos Eaton be surveyor of the Main Road from the Meeting House to Fort Patrick Henry and that John Anderson give him a list of tithables.
The congregation of this church was no doubt preached to by other ministers of the time besides Rev. Lake.
Samuel Doak owned a tract of three hundred acres of land near there and was associated in the establishing of churches in this county.
Following this church came two others-Upper Concord and New Bethel-the former near Vance's and the latter in the Forks. These two churches were organized by Samuel Doak, in 1780, and 1782, respectively. Upper Concord is now known as Weaver's-Frederick Weaver having given three acres of land, the ground around the church being used as a graveyard. Many of the first settlers are buried here-among them a soldier named Bean who was a victim of the accidental discharge of his gun, when returning home with the troops from King's Mountain.
At New Bethel is a graveyard wherein are buried ancestors of some of the best families of Sullivan County. The remains of William and Isaac Mckinley, relatives of President McKinley, lie there.
In 1882, at the suggestion of Rev. R. F. King, a cen- tennial was held, commemorating the one hundredth anniversary of the founding of the Forks church. The celebration lasted from August 23rd to 26th, and a histori-
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THE CHURCH.
cal sermon by Rev. Samuel Hodge was the feature. Many thousands, including the ablest men in this section gathered there, venerating the memory of the old pioneer preachers.
Kingsport has long been a home of the Presby- terian church-one feature alone would keep the memory of that church alive there-the sending out of four brothers as ministers, who have distinguished themselves in the work-Nathan, John, Robert and Lynn Bachman.
All the early churches were surrounded with grave- yards.3 It was a part of the early religious life to appear solemn and anything that suggested death and "this world is not my home" was made as ever-present as possible. The songs were mournful and impressed one with the uncertainty of life and certainty of death. While attending church the sexes separated at the door and sat apart during the services. When musical instruments were suggested for the choir a wail of protest went up from some of the old line clergy. As recent as the organization of the Methodist church in Bristol, Bishop McTyeire, in giving his views about the introduction of a melodion in the church, declared, " When you brought that melodion in here you brought the devil in with it." Still later a debate took place between Rev. William Robeson and Dr. David Sullins upon the same subject, Rev. Robeson opposing the introduction of the organ, which he defined "a box of whistles."
The Presbyterian church had some of their strongest men in the field at the opening of this new country. Cummings, Doak and Rhea were educated men-learned in the classics. That church was demanding an educated clergy at a time when the frontier afforded no convenient way of supplying preachers of that kind. In this the Pres-
3In the Blountville graveyard there is erected a marble slab dedicated to tha memory of Samuel Rhea-"Persia Sam," as he was known, who died in Persi- and is buried there. He was in that land as a missionary, sent out by the Pres byterian church.
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HISTORIC SULLIVAN.
byterians, while having a most liberal open door policy-the requirements for membership being a simple confession of faith-yielded an opportunity that in a way belonged to them by right of exploration. Other denominations were looking toward this field with the view of evangeliza- tion.
The Methodist and Baptist churches required no educational qualifications of their ministers-they simply wanted men of God and they pushed them into the by- ways of the western country with a rapidity and a dis- regard for sacrifice that well nigh stunned their religious contemporaries. The itineracy system of the Methodist church has been a power in the development and preser- vation of western civilization. Wherever there were three or more gathered together one of them was likely to be an itinerant preacher. They expected but little and got little for their services; they became the jest of the better provided men of the gospel; they went on unmindful of this and buried themselves in the wilderness, but their work made Tennessee the stronghold of Method- ism in the South.
The Methodists became established in Sullivan County shortly after the Presbyterians. In 1774 Edward Cox came here from Maryland, where he had been converted under the ministry of Bishop Asbury, and settled near Bristol, a little later removing to the Holston river, near Bluff City. It was at his home the first Methodist society in the county and state was organized. Jeremiah Lamb- ert was the first regularly appointed minister to take up work in the county, being appointed in 1783.
Acuff's chapel, named for Timothy Acuff, was the first. Methodist church built on Tennessee soil. Acuff donated the land for the church and graveyard.
Much of the history of all church organizations is in dispute. Strange though it may be, legal and military records being better preserved than the proceedings of the church.
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THE CHURCH.
The first conference of the Methodist church was held at Keywood's or Cawood's, on the Holston river.ยช Bishop Asbury, in his journal, speaks of this conference as follows:
APRIL 28, 1788.
We reached the head of the Watauga; came to Greer's. The people are in disorder about the Old and New State; two or three men have been killed. At Nelson's, I had a less audience than was expected; the people having been called away on an expedition against the new- state-men. Preached on Hebrews, vi. chapter, 11th and 12th verses. Shortly afterwards, he preached at "Owens', on Psalm 148, verses 17, 18, 19, with some fervour. Came to Huffacre's and Keywood's where we held Conference three days; and I preached each day. The weather was cold; the room without fire, and otherwise uncomfortable. We, nevertheless, made out to keep our seats until we had finished the essential part of our business."
The Baptist church was established in Tennessee by Rev. Tidance Lane, in 1779. It got a firm hold in Sullivan County in 1786. In that year Kendrick's creek church was organized by Jonathan Mulkey and in the same year an association was held at Double Springs-Rev. Lane was moderator. From 1792-94 Thomas Murrell was moderator. In 1795 a church was organized at Long Island by Abel Morgan and Richard Murrell. Reese Bayless was moderator in 1833. Rev. William Cate was in the same position at Muddy creek in 1853, and Rev. Elkanah Spurgeon at Muddy creek in 1865. The first association held at Blountville was in 1870, by Rev. W. A. Keen. Among the early pastors of Muddy creek church were Elders Peter Kuhn, William Cate and Noah Cate, also Elder W. A. Keen and Rev. Noah Baldwin-the last named had also preached at Kingsport.
Revs. P. J. Poindexter, Andrew McGary, N. N. Buckles and Asa Ruth5 were also among the early pastors.
4Price in his "Holtson Methodism" claims this conference was held in Wash- ington county, Virginia.
5Rev. Asa Ruth was one of the leading preachers of the Baptist church in Sullivan. He had the largest family in the county being the father of twenty- three children. An obituary notice shortly after his death announced this fact closely followed by the text of the minister, "Man born of woman is of few days and full of trouble."
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HISTORIC SULLIVAN.
One of the greatest revivals ever held in Blountville was conducted by Rev. Ruth in 1869-70, the other preach- ers in the town co-operating. Over one hundred con- versions resulted from this meeting, which lasted many weeks.
A Baptist church existed for years on the Holston river, above Bluff City, in charge of Rev. Edwards. There was also one in lower Kingsport with Rev. Noah Baldwin as its minister.
The Lutheran church was organized in Sullivan County between 1790 and 1795, on Reedy creek. The first min- isters of this denomination in the county were Revs. Paul Henkel and John G. Butler. Revs. Adam Miller and Jacob Zink were first to reside here as regular pastors. The church in this section became connected with the Synod of North Carolina until 1820, at which time the Tennessee Synod was formed, the churches remaining in this connection until 1861 when the Evangelical Lutheran Holston Synod was organized at Zion's church, in Sullivan County. Among the ministers included were Abel J. Brown, William Hancher, J. M. Schaefer, J. K. Hancher, J. B. Emmert, J. Fleener, A. Fleener, J. A. Seneker, J. Clovinger and J. C. Barb. Dr. A. J. Brown was not only the ablest representative the Lutheran church had in this section, but was one of the ablest in the South. He contributed largely to the church papers and was a profound debater.
Emanuel has always been the home of this denomina- tion in the county.
The Christian church was first organized at Concord (Weaver's) about 1842. David T. Wright was the minister in charge. Among those who were early officials in the church were the Millards, Hughes, Nelsons, Love, Hatch- ers, Blevins and Warrens. For many years the members of this denomination in Bristol were one congregation, worshipping at their church on Spencer street, (Virginia side) but the increasing membership and the inconven-
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THE CHURCH.
ience of the location made necessary the erection of a second church, which now stands on the corner of Sixth and Broad streets (Tennessee side) and is known as the Central Christian church. The Christian church from a small beginning has made a wonderful showing in the county within the last decade.
The Church of the Brethren has undergone more changes in name than any other denomination. It had a peculiar origin. In 1724, a German, for the purpose of religious contemplation, retired to a place of solitude some distance from Philadelphia, where he attracted many visitors and won followers to his belief and teachings. At various times they were known as the Brotherhood of Euphrates, Tunkers, Seventh Day Baptists, "Tumblers,"6 Dunkards and until recently German Baptists. In 1908, at their annual gathering in Des Moines, Iowa, they adopted the name of Church of the Brethren.
The annual meeting of this church in 1905 was held in Bristol during the month of June and attracted many thousands of visitors and church delegates from all parts of the country. The even tempered courtesy of the communicants and their unaffected devotion in daily life left an impression that will not soon be forgotten.
The organization of this church in the county was in 1850, three miles southwest of Blountville and was known as Pleasant Hill congregation. Elder John A. Bowman and M. M. Bowman were the first ministers and Henry Garst and Benjamin Wine were the first deacons. Octo- ber 3, 1851, the church lot and burying-ground were donated by Elder John A. Bowman and Benjamin Wine and deeded to M. M. Bowman, Henry Garst and Jacob Lear, first trustees.
The Jewish church organization of Sullivan is of recent date. The B'Nai Sholon congregation, a religious society
6Nickname, given no doubt, on account of their way of immersion-face foremost.
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HISTORIC SULLIVAN.'
to promote the cause of Judaism, was organized in Bristol in October, 1903, the membership including every male Israelite in the city, which at that time numbered six persons, and was the first institution of its kind here. The officers elected for the first year were as follows: A. S. Gump, president; Abe Morris, Vice-president and H. J. Simon, secretary and treasurer. The congregation has grown steadily in recent years, its membership now numbering over thirty-five. The Jewish population, including all ages, numbers at present about one hundred and seventy-five. The congregation in 1906 purchased its own cemetery site near the old fair grounds. No house of worship has been erected by the Jews of Bristol, although steps are now being taken to that end. Devo- tional services are conducted in a hall on Sixth street, under the direction of a minister, recently elected-Rev. Dr. Lesser. Sunday-school exercises are also held every Sunday morning.
The Episcopal and Catholic denominations, although having many communicants, have never had an organ- ized church in the county.7 In Bristol the Tennessee members worship in churches of their respective faith on the Virginia side.
The Salvation Army was organized in Bristol during 1884 by Capt. Emma Westbrook and Lieut. Elva Baker. The first meeting was held in Burson's church. Capt. Westbrook was one of the original seven who with Moore, the leader, were sent over from England to organize the Army in America. Moore had not been here very long before he undertook to apostatize his following and organize a new Army. This caused a disruption in the ranks. Capt. Westbrook remained loyal to the Salvation Army, but there was a lapse
7It is remarkable that, while an Episcopalian was perhaps the first Protestant minister to set foot upon Tennessee soil, it took that church nearly three-quarters of a century to come back again. The early settlers here were uncompromising in their hatred of the established Church of England and they did not seem willing to differentiate between the religion of George Washington and that of George the Third.
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THE CHURCH.
of nearly ten years before interest was renewed in Bristol and active work was begun again.
Capt. Will H. Harper reorganized the Army in 1897, at Fairmount chapel.
The present structure on Seventh street, devoted exclusively to Army work, was erected in 1903, the lot being donated by Maj. A. D. Reynolds.
The first Sunday-school in the county was organ- ized at New Bethel by Rev. L. G. Bell, in 1830.8 Samuel Hodge and James Gregg, Jr., were the first superintendents. Rev. Daniel Rogan organized the first Sunday-schools at Blountville and Kingsport about 1836.
"CHURCH MILITANT."
The spirit of the church militant hovered over Sullivan County exactly one hundred years. But these warrior hosts were not always fighting sin-they were fighting themselves. Church was arrayed against church and the smoldering fires of disputes about church dogmas found an outburst in boisterous debates which often degenerated into street swagger. Church debates became frequent. A public debate took place in the Forks church between Frederick Ross and W. B. Rogers. During the discussion William G. Brownlow, who was a spectator, becoming dissatisfied with the way Rogers was handling his side of the question, arose in the audience and said: "Rogers, if I couldn't do any better than you I'd sit down." This debate lasted five hours. The controversial storm was always centered at Blountville. Here, just prior to the war between the states, the Presbyterians and the Methodists got into a dispute about the management of the school at the Institute. Rev. W. W. Neal, a Methodist minister, was in charge with two assistants, the Misses Thomas, who were Pres- byterians. One very cold morning the fire in the assist-
8Hodges' Historical Sermon, 1882.
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HISTORIC SULLIVAN.
ants' room was nearly out. The Misses Thomas, not lacking in warmth of feeling for their side of the dispute, went to the fireplace and sat upon the wood and no doubt would have sat upon the views of the Rev. Neal had he been within reach. They then dismissed their part of the school and went home. John R. Fain, at whose home the young women were boarding, remonstrated with Rev. Neal and this brought about a fight between the two men. Factions became more antagonistic. Rev. Neal with- drew his forces from the Institute and opened a school in the Methodist church. Sympathizers from the country about Blountville came in to strengthen and increase the number of the rebellious forces. The students of the two schools would have nothing to do with each other. This state of affairs continued until the end of the school.
The war between the states quieted for a while the war between the churches, but the disputes arose again and became acute in Blountville. The Methodist church was the object of attack and the best mode of baptism to wash out sins was the doctrine most discussed. The Baptists took up the fight. Not only did the older people dwell upon the differences, but following their example the youths of both sexes became involved. The latter knew little of church doctrines, and so their disputes resolved themselves into banters about which church bell was the biggest or which steeple reached nearest heaven and other material things, often ending in one or the other side being worsted in a fist fight.
A servant girl, living in a family opposite the Methodist parsonage, one day poised herself on the stile, arms akimbo, head tossing to and fro, and challenged the cook of the preacher's family. "Yes, she shouted, "you read in the good book about John the Baptist, but you never hear of John the Methodist," and with a triumphant sweep of her hand retired to her cloister in the kitchen, thankful she was not like other people she knew.
Proselytism became almost piratical in the town. A
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THE CHURCH.
young boarding-school girl was kept locked in her room and chaperoned to school by devotees of one church lest some one of an opposing faith should kidnap her. She had been persuaded that she would be damned in eternal per- dition if she failed to be baptized according to the rites of the church which had her in charge. Her hysterical acceptance of this baptism brought on a controversy whose everness was almost intolerant.
Dr. J. T. Kincannon began discussing baptism in the pulpit from the Baptist standpoint. Three or four ser- mons followed. As would naturally result he criticised other modes of baptism This drew a sermon from Rev. William Robeson, preacher in charge of the Blountville circuit, defending the Methodist mode of baptism. On hearing of it Kincannon challenged Robeson to a joint debate, which challenge was promptly accepted.
The debate was widely advertised in the church papers and drew able divines and laymen from many sections of the country. It took place in the Methodist church on June 10th, 11th and 12th, 1874. Press representatives were there from most of the church papers of Tennessee and Virginia. They placed their tables in front of the pulpit and made so much show in the shifting of paper and other bustling movements that one spectator, unused to such scenes in the staid old church, was led to remark that it reminded him of the money changers in the temple.
The Baptist divine placed a banner on the wall, back of the pulpit, with baptidzo in partial conjugation thereon; this, to the unlettered, was an alarming mystic that meant much in his favor. Piles of com- mentaries, text-books and reference books lay all about. The speakers were allowed fifteen minutes each and the discussion was continuous from the morning hour until noon-then a recess for dinner, after which the speaking was again begun, the same time being allowed during the afternoon. No meeting was held at night. The referees
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