USA > Tennessee > History of middle Tennessee Baptists : with special reference to Salem, New Salem, Enon and Wiseman associations > Part 2
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CHAPTER II.
CONCORD ASSOCIATION.
The first Baptist Church in what is now known as Middle Tennessee was constituted on Sulphur Fork, one of the branches of Red River, in 1786 A. D., with John Gramar as pastor. This church was soon dis- solved on account of the unsettled state of its mem- bers. However, about the year 1790, the following ministers began operations in this same section of country, viz .: Daniel Brown, Joshua White, Nathan Arnott and Patrick Moony. Through the labors of these brethren, assisted by occasional visits by minis- ters from Kentucky, in 1796 five churches had been gathered, to wit, Mouth Sulphur Fork, Head Sulphur Fork, Middle Fork, West Fork and Station Camp. These five churches were constituted into an Associa- tion known as Mero District Association, which is but another name for the territory now known as Middle Tennessee. This union was not destined to long life. Internal dissensions brought about a dissolution of this Association in 1803, and the Cumberland Asso- ciation was constituted in that same year to take its place, with a constituency of fifteen churches. This Association still exists, and is a small anti-mission body lying principally in Williamson County. This is the mother of all the Associations in Middle Ten- nessee, and at one time included all the older churches in this entire territory.
During the first decade of the 19th century three
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Concord Association
Associations were formed from the Cumberland, viz., Elk River, Red River and Concord. The two former of these are also anti-mission bodies, while the latter is a progressive missionary body, and is the oldest missionary Association in this division of the State. The division in Cumberland Association for the pur- pose of forming Concord took place in 1809 at Old Spring Creek Church, a few miles east of Lebanon, Wilson County, which was at that time known as Jones' Meeting House. At this meeting the line of division was agreed upon and designated, and in ac- cordance with this arrangement the Concord Associa- tion was constituted September 25, 1810, in Smith's Fork Baptist Church, Statesville, Tenn., then known as Hodges' Meeting House, with a constituency of twenty-one churches reporting a membership of 893. The Articles of Faith upon which Concord Associa- tion was constituted is a strong Calvinistic document. (See Bond's History Concord Association, pp. 13, 14.)
ABSTRACT OF PRINCIPLES OF CONCORD ASSOCIATION.
Article I. We believe in one only true and living God, the Father, the Word, and the Holy Ghost.
Art. 2. That the Scriptures of the Old and New Testament are the Word of God, and the only rule of faith and practice.
Art. 3. We believe in the doctrine of Election, and that God chose his people in Christ before the foun- dation of the world.
Art. 4. We believe in the doctrine of original sin, and man's impotency to recover himself from the fallen state he is in by nature, by his own free will and ability.
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History of Middle Tennessee Baptists
Art. 5. We believe that sinners are justified in the sight of God, only by the righteousness of Christ imparted to them.
Art. 6. We believe that God's elect shall be called, converted, regenerated, and sanctified by the Holy Ghost.
Art. 7. We believe that the saints shall persevere in grace, and never finally fall away, and that good works are the fruits of faith, and follow after justi- fication.
Art. 8. We believe that Baptism and the Lord's Supper are ordinances of Jesus Christ, and that true believers are the only proper subjects, and that the only proper mode of Baptism is immersion.
Art. 9. We believe in the resurrection of the dead, and the general judgment, and that the punishment of the wicked and the joy of the righteous shall be eternal.
Art. 10. We believe that ministers have no right to administer the ordinances, only such as are regu- larly baptized and come under the imposition of hands by the presbytery.
This is the oldest Association in Middle Tennessee that practices missions. Her history is full of exciting and interesting events. Concord Association is an offspring of Cumberland Association, which became an anti-mission body in the division during the thirties, and still exists. Concord Association was constituted September 25, 1810, in Smith's Fork Baptist Church, Statesville, Tenn., known at that time as "Hodge's Meeting House." Thomas Durham, who was at that time pastor of Round Lick Church, acted as Modera- tor, and R. C. Foster, of Nashville, acted as Clerk.
Among the leading ministers of this body we note:
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Concord Association
James Whitsitt, Moore Stevenson, Cantrel Bethel, Wm. Flowers, Thomas Durham, John Wiseman, Joshua Lester, with others too tedious to mention. Perhaps Tennessee has never known a body of more powerful ministers.
At the time of the organization this Association covered all the territory in this division of the State between Nashville and the Cumberland range of mountains.
It is not the purpose of this sketch to do more than refer to some leading events in the history of this body. When Alexander Campbell became prominent as a pulpit orator and advocate of reformation, his plea soon took hold on many in this Association, and ministers of some prominence took sides with his new-fangled notions, Elder Peyton Smith taking the lead. This state of affairs soon developed a strong Arminian element in the Association, and they began to wage war against the Articles of Faith on which the Association was constituted, as follows :
Article 3. We believe in the doctrine of election and that God chose his people in Christ before the foundation of the world.
Art. 4. We believe in the doctrine of original sin, and man's impotency to recover himself from the fallen state he is in by nature, of his own free will and ability.
Art. 6. We believe that God's elect shall be called, converted, regenerated and sanctified by the Holy Ghost.
It was against these Articles that the war was waged, and at last they succeeded in gaining sufficient strength to carry the Association by a vote of about three to one.
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History of Middle Tennessee Baptists
From a constituency of forty-nine members, twenty .ordained ministers and 3,399 members, there were left only eleven churches, five ordained ministers and 805 members. The majority took the Articles of Faith and expunged every vestige of Calvinism, and then proceeded to form an Association of Separate Bap- tists, known as Concord No. 2. In a circular letter Elder Whitsitt describes the doctrine of this new departure as follows :
"(I) Christ died for every individual of the human race, for Pharaoh and Judas as much as for Abraham and Paul; that sinners wade through the blood of Christ to hell, and that, although he died for all alike, yet only some of the ransomed return and come to Zion. (2) That the Almighty by his Spirit operates on every individual, and perchance some become re- generated. Universalism in its premise, Calvinism in its conclusion."
This division occurred in 1827, and it will be re- membered that it was at this date that Campbellism took shape, and one need not be surprised that soon another should take place in this new Association and a good large slice should go off to Campbellism.
The small minority came and took up the old Con- stitution that had been so abused by this Arminian faction, and declared themselves in favor of limited atonement and unconditional election, and went on with the old organization to do the Master's business. For this, Elder James Whitsitt says, "We were again attacked. The doctrine of personal, particular and unconditional election was stated to be the doctrine of men and devils." But, nothing daunted at these attacks from this new faction, this staid old body moved forward to preach the gospel of salvation by
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Concord Association
grace. (For the above facts see Bond's History of Concord Association, pp. 34 to 42.)
Prosperity attended the above minority, and in 1834 they had fairly recovered from the shock of 1827; but it was not for them to enjoy this state of peace longer. This time, however, it was not a doctrinal difference which disturbed their peace, but that of methods prac- ticed. In 1834, R. B. C. Howell came from Virginia and became pastor of the First Baptist Church, Nash- ville, and, being full of the mission spirit, he with other brethren, apart from any church or associational action, formed themselves into "a missionary body called the Tennessee Baptist Convention."
This was the signal for action, which terminated in the bitterest contest which has ever disrupted the Baptist hosts of Tennessee. The fight continued for two years in the Concord Association, when by a majority vote they dissolved the Constitution and then proceeded to form a new Association on anti-mission principles, and gave to it the name of Stone's River Association of Primitive Baptists. In this fight there was no doctrinal contention, as both parties stood firmly fixed on Calvinistic principles. The minority, which again was thrown out in the cold, returned to the old original constitution and began business as the old original Concord Association, and under the blessings of God have grown to a great host, while Concord No. 2 is no more and Stone's River is strug- gling for existence.
From the above it will be seen that Concord Asso- ciation has been twice disbanded by a majority vote, and yet as often preserved by the minority, which is now largely in the majority.
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History of Middle Tennessee Baptists
It is now (1900) ninety years since Concord Asso- ciation launched her bark and unfurled her sails to the breeze. During this time it has often seemed that she would founder and go down amid the breakers of error. Arminianism, with all the inveterate hate of genuine Ishmaelites, has planted the battery of works unon her citadel; Antimissionism has sought to strangle her zeal; but with a defiance born of him who said the gates of hell should not prevail against his church, she marshalled her depleted forces and with a shout of triumph cried, "On to victory." She has again and again sent away groups of churches to form other Associations and now she is a grand old body, numbering thirty-three churches with a membership of 4,604. In another place we give a sketch of some of her older churches.
CHAPTER III.
SALEM ASSOCIATION.
In August, 1822, A. D., Concord Association, while in session at West Station Camp Church, Sumner County, Tennessee, for the sake of convenience, agreed to divide. A number of churches on her eastern boundary were set apart to form a new Association, In October of the same year these churches met in Convention with Cedar Creek Church, which, at that time, stood a short distance south of Big Spring, Wil- son County, Tennessee, and constituted Salem Asso- ciation. This body at the constitution consisted of twenty-seven churches, as follows : Smith's Fork, Hickman's Creek, Salt Lick, Dixon's Creek, Salem, Round Lick, Bledsoe's Creek (now Hopewell), Ho- gan's Creek, Spring Creek (now Linwood), Peyton's Creek, Brush Creek, Cedar Grove, Knob Spring, Sec- ond Creek, Union, East Fork, Goose Creek, Philadel- phia (now Bradley's Creek), New Hope, Cedar Creek, Lebanon, Goshen, Lancaster, Enon, Saunder's Fork (now Auburn), Falling Creek, Brawley's Fork (now Marion), and Testament. Three of the above churches are extinct, and two are anti-mission churches. The remainder, either the original organization or one in its stead, still exist, and most of them are in a thriving condition. These churches at that time aggregated a membership of 900. Now you could easily select three of the number that would aggregate more than 900 members.
Salem Association was constituted upon the follow- ing : 13
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History of Middle Tennessee Baptists
ABSTRACT OF PRINCIPLES.
Article I. We believe in one true and living God- the Father, the Word, and the Holy Ghost.
Art. 2. That the Scriptures of the Old and New Testaments are the Word of God and the only rule of faith and practice.
Art. 3. We believe in the doctrine of Election, and that God chose his people in Christ before the foundation of the world.
Art. 4. We believe in the doctrine of original sin, and in man's impotency to recover himself from the fallen state he is in by nature, by his own free will and ability.
Art. 5. We sinners are justified in the sight of God, by the imputed righteousness of Jesus Christ.
Art. 6. We believe in God's own appointed time, and way, by means which he has ordained, the elect shall be called, converted, regenerated, and sanctified by the Holy Spirit.
Art. 7. We believe the saints shall persevere in grace, and never finally fall away; and that good works are the fruit of faith, and follow after justi- fication.
Art. 8. We believe that Baptism and the Lord's Supper are ordinances of Jesus Christ, and that true believers are the only proper subjects, and that the only proper mode of Baptism is by immersion.
Art. 9. We believe in the resurrection of the dead and general judginent, and that the punishment of the wicked and joy of the righteous will be eternal.
Art. 10. We believe that no minister has a right to administer the ordinances, only such as are regu- larly baptized, and come under the imposition of hands by a presbytery.
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Salem Association
The ministers present at the formation of Salem Association were Joshua Lester, Miles West, John Wiseman, Elijah Maddox, Thomas Durham, Wm. Flowers, John Jones, Malcom Smith, John Bond, Hiram Casey, John Borum, Josiah Rucks, Pres- ley Lester, John Fite, James Bond and Clark Hub- bard. Perhaps a finer body of ministers never as- sembled on the soil of Tennessee. They were cer- tainly masters of assemblies. They possessed that strong, rugged character, which pioneer life would impart, and that they were Baptists of the true type will be seen by reference to the Abstract of Prin- ciples.
The size of the present volume forbids an itemized account of all the meetings of this body, but the reader is invited to a running account of the leading events in a history of seventy-eight years. At the time of the organization of this body the heresy of Campbell- ism was just beginning to attract attention. As early as 1824 A. D. we find brethren asking advice of the Association how they should deal with preachers claiming to be Baptists and yet preaching the heresy of A. Campbell. The invariable advice given was that they should not be recognized as gospel ministers. But it is needless to say that this heresy was fast doing its work. In the rupture of 1827 A. D., formerly mentioned, which resulted in the establishment of the Separate Baptists this Association was not left undis- turbed. Six of her ministers were caught in the meshes of this subtle doctrine, viz .: Calvin Curlee and Elisha Bell, of Brawley's Fork (now Marion) ; Clark Hubbard, pastor of Round Lick; John Whit- lock, of Smith's Fork; Wm. J. Bomer, of New Hope, and James Barry, of Brush Creek. While some of
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History of Middle Tennessee Baptists
these were men of note, yet they had not sufficient prestige to create a rupture in the body, though they were able to gather a few small churches together, composed of disaffected members which they carried into Duck River Association of Separate Baptists. But having started on their Arminian career, they could not be satisfied with this result, and five out of the six now launched head long into Campbellism. John Whit- lock remained true to his Separate Baptist affiliation. (See another chapter for account of Separate Bap- tists.) From that time on, this territory has been a battle ground between Baptists and Campbellites, but to-day, as then, the Baptists hold sway, and this sec- tion is often spoken of as "the Baptist kingdom."
The body moved smoothly till 1835 A. D., when the question of mission methods began to be agitated. This war raged with more or less severity till 1837, when the Association met with New Hope Church, two miles east of Alexandria, Smith County (now DeKalb County). At this meeting thirty-one churches were represented, and organized by electing Elder James Bond, Moderator, and Elder Joshua Lester, Clerk.
It seems that the question of missions had very much agiated the church at Salt Lick, of which Elder Miles West, Sr., was pastor. The majority had taken a firm stand against the existing mission methods. This had reached a point where the minority felt called upon to memorialize the Association, asking advice as to the best course to pursue. The considera- tion of this memorial letter was the signal for action in the Association. Perhaps the matter would be best told in the language recorded in the minutes for that year (1837) as follows :
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Salem Association
"On motion the third item of the Committee of Arrangement, to whom was referred the letter from the majority, and a memorial from the minority of Salt Lick Church was taken up. After some debate it was agreed that the messengers, Miles West and Bar- net T. Dillehay, be admitted to seats and their names enrolled.
"A good deal was said pro and con as to the best way of disposing of the memorial. At length it was proposed to appoint a committee of brethren to wait on the said church (Salt Lick) and labor to bring about a reconciliation between the conflicting parties, and on which Brother Miles West, pastor of the church, took the floor and in a highly inflammable speech, said in substance that it was unnecessary to send a committee-that it would effect no good, that the whole difficulty had proceeded from the Conven- tion, that the church had taken her position against the Institution, which she never would abandon-that fellowship was broken, not only in that church, but throughout the Association, and that it would be bet- ter for all that they separate, and finally said: Breth- ren, I wish you all well, and as many as wish to follow old West come along-on which he abruptly moved off, followed by Sion Bass, pastor of Round Lick Church, and some eight or ten others, in quite a tumultuous manner. They collected in another part of the house and commenced singing and after re- galing themselves in this way awhile they retired.
"During this commotion, the sound of the Modera- tor's voice was lost in the confusion occasioned by this-and unchristian-like behavior. The Association was then called to order, and it was discovered that our ranks were but little thinned. They then pro-
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History of Middle Tennessee Baptists
ceeded to the business before them with much har- mony, being freed from an incumbrance which had long paralyzed her energies.
"In conformity with a memorial from a minority of the members of Salt Lick Church,
"Resolved, That a presbytery to consist of Elders John Wiseman, William C. Bransford, William Flow- ers, and Jonathan Wiseman, meet at the X Roads, on Defeated Creek, on Friday before the fifth Lord's day (inst., October, 1837), in order to constitute said brethren, and as many others as may wish to join them, into a church and report to next Association."
This marks the origin of Defeated Creek Church, which is now one of our very best churches.
The party led by Elder Miles West, of Salt Lick Church, retired to the grove a short distance away. They in council appointed a meeting, to convene with Cedar Creek Church on Friday before third Sunday in November, 1837, to organize a new Association. This meeting resulted in the organization of a new Association consisting of five churches, viz .: Salt Lick, Round Lick, Spring Creek, Mount Pleasant and Testament. They denominated this new venture as "Round Lick Association of Primitive Baptists."
The result of this division was the total loss of Mount Pleasant Church to Salem Association and the division of many more ; in many of them a majority going into this new venture calling themselves "Primi- tive Baptists." In a few instances it became necessary to disband, but in the majority of cases the churches were not hindered. In fact, this seemed to mark an epoch of prosperity for Salem Association as a whole, and with rapid strides she moved on to possess the land. Suffice it to say that Round Lick Association,
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Salem Association
which was weak to begin with, has barely held her own.
It might be remarked in passing that there was no doctrinal difference-it was solely a question of methods.
From this time forward the Association grew in churches, members and work. In 1843 they passed a resolution to continue in session four days each year.
In 1849 the Association convened with Bethel Church, four miles south of Lancaster, Smith County. The body had grown till it numbered forty-three churches; an increase of sixteen churches since the division, twelve years previous. The territory covered by these churches was so extensive it was deemed prudent to divide the Association for the sake of con- venience. The Cumberland River served as a natural line, and it was mutually agreed that the churches on the south side of the river should retain the name and constitution, while those on the north side would form a new Association. This resulted in the consti- tution of Enon Association of which we shall speak more fully later on.
Of the forty-three churches, twenty-six remained in the old (Salem) organization and seventeen began housekeeping on the north side of the river.
Immediately following this division is the most remarkable period in the history of Salem Association. In no longer time than three years they had grown from twenty-six to thirty-eight churches ; and in 1852 another division was effected. The line of division this time was the Caney Fork River, those on the west side retaining the name and constitution. The
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History of Middle Tennessee Baptists
churches on the east side of the river met in conven- tion Saturday before the second Sunday in May, 1853, at Hutchin's Creek, three miles south of Cookeville, Putnam County, and constituted Johnson Association. This body was named in honor of Elder Jesse John- son, to whom, more than any other man, this great work of the three past years was due. A more ex- tended notice will be given of this man of God and this new Association in another place. That the reader may have some idea of the efficient mission work of this period, by reference to the report on the State of Religion for 1851, we learn that eight new churches came into the Association with a membership of 281. These churches were all located in destitute sections, and were gathered by missionaries of Salem Association.
From this time on the bounds of Salem Associa- tion were more circumscribed. But still there were many places within her bounds where churches could be established. She wisely occupied these, and, though more slowly, yet she continued to increase until 1888 when she numbered forty-five churches.
At her meeting in this year, ¿when convened with Marion Church, near Readyville, Cannon County, a number of churches on the north boundary secured letters to constitute a new Association. The line in this new division, with few variations, was the Leba- non and Sparta Pike. The churches south of this retained the name and constitution, while those on the north met in convention at Buena Vista Church at Grant, Smith County, Tennessee, on October 30, 1888, and constituted New Salem Association. Out of the forty-five churches nineteen went into the new organization, and three others came at the second
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Salem. Association
meeting, making an equal division-though depleting the ministry of the old body.
No other material changes have occurred in the organization of this Association. The body is now composed of the following churches: Auburn, Bar- ren Fork, Beech Grove, Cooper's Chapel, Dry Creek, Dowelltown, Fall Creek, Greenvale, Indian Creek, Mt. Pleasant, Mt. Zion, New Hope, New Home, New Union, Providence, Prosperity, Ramah, Salem, Smith's Fork, Smithville, Sycamore Fork, Snow's Hill, Union, Wharton Spring, Woodbury, and Wolf Creek.
A separate sketch of each church will be given in another chapter.
Salem Association from her very incipiency has been an active missionary body, as the following facts will attest: This body at its organization in 1822 A. D. consisted of twenty-seven churches with a membership of less than 2,000. Now the borders have been enlarged till they embrace five Associations which number 118 churches, with a membership of some 12,000. In addition to this they have constantly contributed to the support of heralds of the cross in foreign fields. While they have, not done as much as they might, yet so well have they occupied their terri- tory that it is known as the "Baptist Kingdom." All in all, we have a right to be proud of what the Lord has accomplished through his people in this section. There are, perhaps, twice as many Baptists in this section of country as all other denominations com- bined.
Perhaps the success of Baptists in this section is at- tributable to their unflinching fidelity to Baptist doc- trine more than any other one thing. "The Bible and
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