USA > Tennessee > History of middle Tennessee Baptists : with special reference to Salem, New Salem, Enon and Wiseman associations > Part 34
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The first that is known of this man of God is that he was an orphan in Smith County, Tennessee. He was married to Miss Frances Parker on Defeated Creek. He was probably ordained by Defeated Creek Church, some time in the forties. In regard to his work in Smith County, but little is known. He re- moved to Macon County, Tennessee, in 1852, where the remainder of his days were spent. He was a very useful man in his day and generation. His life was a very busy one. Among the churches he served as pastor we note the following: Union, Timber Ridge, Liberty and Bethany, with perhaps others both in Tennessee and Kentucky. He had a strong voice and spoke with deliberation. He was the father of four sons and four daughters. One of each are still living and are stalwart Baptists. He was gathered to the fathers during the Civil War. He passed under the wave July 28, 1861. He fell asleep in Jesus, loved and respected by all who knew him. He entered the glory land with a triumphant shout.
[The last two sketches were received too late to be inserted at the proper place.]
CHAPTER XII.
STOCKTON'S VALLEY ASSOCIATION.
On the third Saturday in June, 1800, at Mt. Tabor Church, Barren County, Kentucky, the Green River Association was organized with nine churches. By the time of their regular meeting, in 1804, A. D., they had increased to thirty-eight churches, covering a vast territory. It was deemed advisable to divide. The territory was divided into three parts : One re- taining the old constitution ; one of the other divisions constituting Russell's Creek Association the same fall ; the other division, which lay partly in Kentucky and partly in Tennessee, meeting in 1805, and constituting Stockton's Valley Association with fourteen churches, eight of which were in Kentucky, and six in Tennes- see. So it will be seen that this is one among the oldest Associations to cover any part of Middle Ten- nessee; there being perhaps but one in existence to- day which is older. They did not long have peace. About 1808 they had to exclude several of their churches and some of their most influential preachers for adopting the "New Light" and heretical views of Barton W. Stone. They were blessed and their borders were so enlarged that, in 1813, the churches on their southern border formed themselves into the Caney Fork Association. Some of these churches extended as far south as Warren County. They also had their share of the disturbances brought about by Alexander Campbell. They had hardly survived this
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shock until the mission question arose which brought to them more trouble than any former disturbance. Churches were rent asunder, friends alienated, preach- ers excluded, meetings disturbed, and the devil turned loose in general. Matters had become so strained that in 1843, six churches withdrew and formed Free- dom Association. This Association was constituted at Beech Grove, in Monroe County, Kentucky, the first Saturday in November, 1843. Those favorable to missions soon found a home in Freedom Associa- tion and matters became quiet. They still retain the name of United Baptists and stand aloof from conven- tions. They have had some very able preachers among their ministry. They still occupy parts of Clinton, Cumberland and Wayne counties, Kentucky, with adjoining counties in Tennessee. In many respects this is a grand old body of stalwart Baptists. Her oldest church, one mile south of Albany, Ky., orig- inally known as Stockton's Valley, but now known as Clear Fork, celebrated their one hundredth anniver- sary on April 1, 1902. Would it be pardonable to say that this author's maternal great-grandfather was in the constitution of this church, his grandparents belonged to it, and, above all, this was his mother's church ?
CHAPTER XIII.
THE SEPARATE BAPTISTS.
In the language of Elder James Whitsitt, "all the Baptists of this section at the beginning of the nine- teenth century were Calvinists." However, early in this century (1810 A. D.), Alexander Campbell came upon the stage of action and soon (in a way) con- nected himself with the Baptists. He at once began his campaign of Arminianism among the Baptists and soon poisoned the minds of many in their ranks. Even where he did not go himself his publications and converts did, till the whole Baptist brotherhood of this country was stirred, some in advocacy of his views, others in opposition to them. Soon those who fell in with his views began an opposition to the doc- trines of the Baptists. They first began a fight against the "doctrine of limited atonement," and declared that Christ died for all mankind, "for every individual of the human race, for Pharaoh and Judas as much as for Abraham and Paul." ( Bond's History of Concord Association, page 38.) They also stated that the doc- trine held by the Baptists of "personal, particular and unconditional election was the doctrine of men and devils." (History of Concord Association, page 39.) Thus the war went on, none ever dreaming of the purpose of A. Campbell. Finally, in 1826, this senti- ment had grown in Elk River Association (which covered the territory embraced by the counties lying in the southern part of Middle Tennessee and reach-
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ing as far north as Rutherford County), till it resulted in a division led by Elder Wm. Keele. Elder Keele was a member of Liberty Church in Rutherford Coun- ty and the first breach is spoken of by his biographer in these words: "The disagreement between the two parties was first made public at a meeting at Liberty Church in Rutherford County. The Rev. William Keele was sitting in the old-fashioned stand, which was found in all the houses of worship in those days ; and when he saw that the difficulty was not likely to be adjusted with honor to the free grace (Armin- ian) party, he leaped over the top of the stand, and rushed from the house, calling all to follow who be- lieved as he did. Thereupon a great rushing was made from the house, until by far the greater part of the congregation was rapidly following the Rev. Wil- liam Keele. He preached to them under the shade of some trees that stood near and made other appoint- ments for the future. This was the origin of the Separate Baptist Church." (Life of Rev. William Keele, pages 54, 55.) This was the first formal action toward the formation of what is now known as Sepa- rate Baptists in Middle Tennessee. This was most probably in the spring of 1826, and was the signal for action with other churches. By the meeting of Elk River Association in 1826, things were ripe for action and a formal division was the result, the following on
either side being very nearly equal in strength.
The
party withdrawing, led by the said Elder William Keele, formed the Duck River Association of Sepa- rate Baptists. This incited action at other points. The next year, 1827, the matter took shape in Concord Association. Realizing the situation, and knowing that the Arminian element had gained ascendency,
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The Separate Baptists
the Calvinistic party held a call meeting in April at Little Cedar Lick, and out of forty-nine churches, twenty-four ministers, and 3,399 members, they were able to muster only eleven churches, five ordained min- isters and 805 members. By this time Campbellism was assuming shape, and Elder Peyton Smith, who had secretly, if not openly, espoused Campbellism, was leading this Arminian branch. The Calvinistic minor- ity held their regular session this year at Drake's Creek in Sumner County, which was of necessity a called session. At the regular session at Rutland's, the Arminian majority took up the constitution for amendment and excluded therefrom the last vestige of Calvinism, and retained the same old name. Others gave them the name of Separates, and Concord No. 2, while the Calvinistic party were styled No. I. (His- tory of Concord Association, page 40.) At this meet- ing Elder Peyton Smith was made moderator, and he, with Elders Calvin Curlee and Phillip S. Fall, filled the stand on Sunday. These were all deeply dyed in Campbellism, and soon plunged headlong into it. This of itself shows that these unsuspecting brethren were being entrapped by the wiles of Campbellism, though taking the name of Separate Baptists. They soon discovered the arts of their wily adversary and came from under his yoke. The following will ex- plain itself :
"About this time all the churches (more or less) of the Concord Association, and indeed, of nearly all the Associations throughout the length and breadth of the land, were in a perfect ferment by the leaven of Camp- bellism. But though mixed as they were, Separates and Campbellites, they moved on together for four or five years, when they met at Fellowship Meeting
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House, Rutherford County. By this time Campbellism had become so odious and offensive to the Separates, they being in the majority, pushed the Campbellites off to the woods. Smith and Curlee had become quite conspicuous, and the principal leaders in the Camp- belilte host." (History of Concord Association, pages 41, 42.)
This same Elder Calvin Curlee with five others, to wit: Elders James Barry, Wm. Bomer, John Whit- lock, Elisha Bell and Clark Hubbard, who were mem- bers of Salem Association, tried to effect a rupture in that Association also, but failed to elicit sufficient strength. They, however, withdrew with a few fol- lowers, and fell in with the Separate Baptists and made of them a passport to Campbellism, where they soon landed, all except Elders John Whitlock and Elisha Bell, who remained with the Separate Baptists. The Separate Baptists, having sloughed off the Camp- bellism which had developed among them, now dropped back into a normal Baptist position. A num- ber of efforts were now made to unite the two parties. As was expressed by some of the ablest brethren, all the ground of division had ceased to exist. In the case of Duck River Association, Elder William Keele, the prime mover, would never yield. Presumably he prided in being a leader, and would not submit. How- ever, a large per cent being convinced that they could better serve. the Master by falling in with the great body of Baptists, they mutually divided and formed two Duck River Associations. These both exist to- day and virtually cover the same territory. This divi- sion occurred in 1843, and they both claim the old or- ganization of 1826. If any one will put himself to the trouble to secure a minute from both these bodies
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The Separate Baptists
he will see that they both date their beginning at that time. For authorities upon these points the reader is referred to the life of Elder William Keele and R. B. C. Howell in The Baptist, Vol. I, No. 7, dated Octo- ber 5, 1844 ; also R. B. C. Howell and A. W. Meacham in The Baptist, Vol. I, No. 10, for October 26, 1844; also The Baptist, Vol. 3, No. 16, for December 12, 1846.
They were more successful in Concord, No. I, of United Baptists, as the Baptists were then called, and Concord, No. 2, of Separate Baptists, met in council at Rutland's Meeting House, November 18, 1842, and on the second day (November 19, 1842) they formed a union and Concord, No. 2, of Separate Baptists ceased to exist. Elder R. W. January presided over this meeting. Thus it will be seen that after a sepa- ration of fifteen years, the two Concord Associations were reunited. (See History of Concord Association, page 69.)
In the meantime a third Association (Mt. Zion) of Separate Baptists had been formed. This, with Duck River, continued and continues to-day as Separate Baptists. A few other Associations have been formed and they number perhaps all told some 6,000.
Some times we are asked who the Separate Baptists are and where they came from? They are of us, and from us. All the churches of Duck River Association which were constituted prior to 1843 were once Sepa- rate Baptist churches with the same constitution and make up which they have at present. Also many of the older churches of Concord Association were once Separate Baptists. Among them I mention Rutland's, Fellowship, one division of Bradley's Creek, etc., etc. Some times the question is raised, by those who do
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History of Middle Tennessee Baptists
not know their history and doctrine, as to the validity of their baptism, "Is their baptism legal?" In answer to this I prefer to let those old Landmark Baptists, who were contemporary with them pass upon it.
In 1840 the following preamble and resolution were introduced by Elder John Bond and passed by Con- cord Association :
"WHEREAS, Certain causes operated to influence this Association several years ago to adopt an order recommending the churches composing it, to reject members of the churches then denominated Separates, who might apply for membership with us ; and, where- as, these causes have now ceased to exist ; therefore,
Resolved, I, That we do hereby rescind said order, and recommend to the churches to exercise their dis- cretion in the premises as occasion may require. ...
Resolved, further, That we are desirous of cultivat- ing fraternal intercourse with these Baptist Associa- tions, and that we would be happy to receive from them any evidence of a disposition on their part to reciprocate a friendly correspondence."
Also in the minutes of Salem Association for the year 1841 we find the following :
"WHEREAS, That union so desirable among breth- ren of the same Christian family, does not exist be- tween the United Baptists (Salem Association) and those denominated the Separate Baptists, and as this Association thinks there is no good reason why all the relations of Christian fellowship should not exist between them and us; therefore,
"Resolved, That we open a correspondence with Mount Zion Association of Separate Baptists, with the view of effecting a union of the two parties, which have so long stood aloof from each other ; and for this
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The Separate Baptists
purpose have appointed our brethren, Elders Elijah W. Haile, James Bond and brother William Martin to attend their next Association and confer with them on this subject, and report the result to our next As- sociation, and that twenty copies of our minutes be sent for their use.
"The reason why a communication as above was not made to the Duck River Association (of Separate Baptists) was because our brethren of Concord, in union with us, are in correspondence with them and Concord, No. 2, on the same subject."
Many other extracts might be added to the same effect, but we deem the above sufficient. The "causes" referred to above were the heresies introduced in the beginning by the dominating element of Campbellism. When they rid themselves of this element, these causes ceased to exist, and they assumed a normal Baptist position. From then to the present they have been regarded as sound Baptists, and we have ex- changed letters with them. Salem and New Salem Associations both have churches within their bounds who were once Separate Baptists. Some of our lead- ing ministers have come from the Separate Baptists. They are very strict in preserving pure the ordinances. In no instance could they be induced to receive alien immersion. They have now dropped the prefix "Sepa- rate" and call themselves "THE Baptists" with double emphasis on the "The." They differ from the main body of Baptists in that they reject the common mis- sion methods. However, they are zealous workers, pushing the work and making many converts, and planting churches in many destitute sections. They have never become a numerous people from the fact that their churches and ministers, and in three in-
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History of Middle Tennessee Baptists
stances whole Associations, have come over to the main body of Baptists. They have some educated ministers, but in the main they are unlettered, but many of them are faithful and efficient heralds of the cross. They receive very little for their ministerial work, but with a blood-bought zeal they "go into the highways and hedges" scattering precious seed for the reaping by and by. They have some four or five weak Associations lying along the Cumberland range of mountains from northern Alabama to Southern Kentucky, mostly on the western slope, some, how- ever, crossing into East Tennessee. May the good Lord soon lead them all back to the main fold. Per- haps in some unseen way the Lord has directed all this for his glory.
CHAPTER XIV.
PRIMITIVE, OR HARDSHELL, BAPTISTS.
In the early part of the nineteenth century, all Bap- tists were missionaries. Such a thing as an anti-mis- sionary was not known. In Kentucky and Tennessee the anti-mission movement had its beginning about 1816. In the History of Kentucky Baptists, by J. H. Spencer, Vol. I, page 570, we find the following :
"Previous to 1816, there was not an Anti-mission Baptist in Kentucky, so far as known. In every As- sociation where a missionary enterprise was proposed it met with universal favor. In the early period of the first churches, planted on the soil of Kentucky, missionaries were sent to the surrounding country. The oldest church in what was then called West (now Middle) Tennessee, was constituted by Ambrose Dud- ley and John Taylor. These ministers, in 1791, trav- eled through a wilderness, on horseback, nearly two hundred miles, where they were constantly exposed to destruction by the Indians, to establish the Re- deemer's cause in this remote settlement. John Sutton and James Sutton were afterward sent, in turn, by Elkhorn Association, to minister to this church, and the moderator was directed to pay them f13, 12s, 8d for this service." Numbers of other instances might be given where the early Baptists of this country were actively engaged in mission work. Opposition to mis- sions was born in Virginia and grew out of prejudice, created by the persecutions of the Baptists at the
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hands of the Episcopal and Presbyterian churches. When the hand of persecution was stayed by the American Revolution, and Baptists, as a free people, went forth to build schools and inaugurate mission movements, a few good, but mistaken, brethren, who were still smarting from the hand of persecution, said : "This will never do. When once our ministry becomes educated, and our systems of mission work estab- lished, we will become an ecclesiasticism like our per- secutors, and lose the simplicity vouchsafed to the churches of Jesus Christ." The scenes of Culpeper and Fredericksburg jails, and the impassioned notes of Patrick Henry's eloquence in defense of their per- secuted brethren, loomed up before them and they said, "down with anything which would tend to make us like our persecutors." This touched a tender place in many hearts and their misguided zeal swept them off their feet. When the news of this anti-mission movement reached Tennessee, it found a responsive chord in the heart of Elder Miles West, late from Virginia, and a man of unquestioned piety. He found a strong ally in the person of Elder Daniel Parker and later on in Elder Sion Bass and others. No true heart can think of the impulses which moved those men of
God, without a feeling of compassion. They had an excuse which was calculated to mislead good, hon- est men, but that excuse has long since been removed, and I see nothing now which would cause them to hold out, except prejudice and, peradventure, the at- titude of some of our brethren who have gone to the other extreme. I close by restating that ancient Bap- tists were all missionaries, and the anti-mission move- ment began about 1816, and took shape in the thirties, as will be seen in other parts of this book. This was
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Primitive, or Hardshell, Baptists
the first Primitive, or Hardshell, Baptist the world ever saw, and they who speak of the Hardshell Bap- tists before that time simply betray their ignorance. It would be well to state that this division was not caused by any doctrinal difference. They were one in doctrine. Since the division Two-seedism and fatal- ism have been advocated by some in the ranks of the Hardshell brethren. May God speed the day when all our Baptist Zion shall be united.
CHAPTER XV.
"CHRISTIAN BAPTISTS."
It is not the purpose of this chapter to give a de- tailed account of this body of Christians. But as reference to them will frequently be found in this work, it was deemed proper to give a concise state- ment of their origin and practice. In the year 1813, churches were taken from Stockton's Valley Associa- tion and an Association was formed, known as Caney Fork Association. It covered parts of Jackson, Smith and what is now DeKalb, Putnam, White and Warren counties and perhaps others. To one of these churches Elder Chorder Stone belonged. In the controversy of which Campbellism was born, there was a faction of the followers of Barton W. Stone, which never did attach themselves to Campbellism, being known by many as Schismatics, but on their part adopting the name Christian, the name adopted by the said B. W. Stone. Caney Fork Association was a very strong Calvinistic body, and Elder Chorder Stone, being Ar- minian in his views, withdrew from this body and formed an alliance with the Schismatics or Christians as they called themselves. He coming from the Bap- tists, they agreed to blend the two names and call themselves "Christian Baptists." The date of this alliance is not known, but it was perhaps about 1850. Such was the origin of this body.
In doctrine and practice they are a mongrel between the Methodists and Campbellites, holding a little in
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"Christian Baptists"
common with Baptists. They preach repentance, faith and conversion as the Methodists. They hold to apos- tacy, baptize by immersion, but receive immersion from the hands of any one, just so the person himself is satisfied with it. They hold to open communion. They have Associations like Baptists except that they are legislative and assign to the churches their pastors the same as a Methodist Conference. The preacher receives the members and does not require a relation of experience on the part of the convert. They once had a bishop, who ruled in their Association, but this has been abandoned. Their Association ordains their preachers and settles disputes which arise with the churches. They have some two or three small associa- tions. Their ministry, for the most part, are illiterate and possess but limited ability, though they have many pious, devout men among them. They will be found principally in Tennessee, along the western slope of the Cumberland range of mountains.
The above applies to this people as they were twenty-five years ago, as I have known but little of them since. They are a vacillating people and may hold something different now.
CHAPTER XVI.
FEET WASHING.
It is not the purpose of this chapter to discuss the merits or demerits of this question ; but merely to speak of the history of the practice, as it relates to the Baptists, and especially of this section.
The washing of the saints' feet has been a matter of interest to Baptists ever since that memorable night, when our Lord, assembled with his disciples, in an upper room in the city of Jerusalem, laid aside his gar- ments and washed his disciples' feet; and closed by saying : "I have given you an example that ye should do as I have done unto you." A Baptist is one who takes God at his word and at every point strives to do his biddings. They have some times differed as to the exact purport of this example, and among Bap- tists, on this question, the greatest liberty has always been allowed. It has never been made a test of fel- lowship, but left optional with both churches and in- dividuals. History reveals the fact that through the centuries past, Baptists have occasionally, both as churches and individuals, engaged in this custom.
There is one fact, it seems clearly established, that the Baptists have never regarded it as a church ordi- nance. There is not a Confession of Faith extant to- day, that is recognized by the denomination as an ex- pression of their belief, that makes mention of feet washing. You may take all the London confessions, beginning with 1643 to 1689, then the Philadelphia confession, put forth by the oldest Association in America in 1742, also that put forth by the Kehukee
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Feet Washing
Association of North Carolina in 1777, and, lastly, the New Hampshire confession, put forth during the present century, and there is not one of them which mentions the washing of feet. They describe the ordi- nances of the church as being two in number, viz .: Baptism and the Lord's Supper. Yet through all these years perfect liberty has been accorded in the matter and both churches and individuals have in- dulged in it at pleasure.
Some have made a mistake in supposing that the practice was confined to the Primitive or Hardshell Baptists, while the Regular or Missionary Baptists were free from it. It is a fact, that the Primitive or Hardshell Baptists are divided on this question and many of them practice it while many do not. Elder C. B. Hassel, a man of learning and the most noted historian in the Primitive Baptist ranks, in a work en- titled "History of the Church of God," page 527, has this to say concerning the Baptists of the seventeenth century :
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