Missionary Baptist History

Opeckon Church: Berkeley County, Virginia

Mr. Gano: “We examined them, and found that they were not a regular church. We then examined those who offered themselves for the purpose, and those who gave us satisfaction, we received, and constituted a new church. Out of the whole who offered themselves, there were only three received. Some openly declared, they knew they could not give an account of experiencing a work of grace, and therefore need not offer. Others stood ready to offer, if a church was formed. The three beforementioned were constituted, and six more were baptized and joined with them.

Opeckon Church: Berkeley County, Virginia

 James Miller, David Thomas, and John Gano, messengers from the Philadelphia Association 1751



Of the original 12 charter members of Pennepack, five were baptized by Henry Gregory in Radnorshire, Wales. Four were baptized by Pastor Elias Keach, who himself was baptized by Thomas Dungan of Cold Springs, Bucks County. John Baker was baptized by Christopher Blackwell, in Kilkenny, Ireland. Samuel Vaus out of England taken to be.” Later this was found to be false and Vaus, who was the first deacon, was excommunicated. The American Baptist – Thomas Armitage

No letters of recommendation are mentioned.  James Miles, John Farmer, and David Marple and his wife Jane later became members having also been baptized by Henry Gregory in Radnorshire. Their word may have been taken for it. Pennepack Church Historian 2021 Pennepack Church


THERE is no track or footsteps of any regular association, agreement, or confederation, between the first churches in these colonies of Pennsylvania and the Jerseys, that I can find, before the year 1707, when we have, in the records of the church of Pennepek, this account, viz: – Before our general meeting, held at Philadelphia, in the seventh month, 1707, it was concluded by the several congregations of our judgment, to make choice of some particular brethren, such as they thought most capable in every congregation, and those to meet at the yearly meeting to consult about such things as were wanting in the churches, and to set them in order; and these brethren meeting at the said yearly meeting, which began the 27th of the seventh month, on the seventh day of the week, agreed to continue the meeting till the third day following in the work of the public ministry. It was then agreed, that a person that is a stranger, that has neither letter of recommendation, nor is known to be a person gifted, and of a good conversation, shall not be admitted to preach, nor be entertained as a member in any of the baptized congregations in communion with each other.


36 members of the minority of Salt Lick Baptist Church were excluded at their business meeting on the first Sunday in June 1837 after walking out of the business meeting while laboring to solve the problem between them.  It was not doctrinal but a disagreement over the Tennessee State Convention which was the predecessor of the Southern Baptist Convention.

The minority members were organized on October 28, 1837 with a presbytery appointed by the Salem Association naming Elders John Wiseman, William C. Bransford, William Flowers, and Jonathan Wiseman.

This organization was not from the authority of the Salt Lick Baptist Church but authorized by the Salem Association.  These 37 members were known excluded members.

J.H. Grimes describes the event:

The ministers present at the formation of Salem Association were Joshua Lester, Miles West, John Wiseman, Elijah Maddox, Thomas Durham, Wm. Flowers, John Jones, Malcolm Smith, John Bond, Hiram Casey, John Borum, Josiah Rucks, Presley Lester, John Fite, James Bond and Clark Hubbard. Perhaps a finer body of ministers never assembled on the soil of Tennessee. They were certainly 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 Principles.

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 Campbellism 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 undisturbed. Six of her ministers were caught in the meshes of this subtle doctrine, viz.: Calvin Curlee and Elisha Bell, of Brawley Fork (now Marion); Clark Hubbard, pastor of Round Lick; John Whitlock of Smith’s Fork; Wm. J. Bomer, of New Hope, and James Barry, of Brush Creek. While some of 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 Whitlock remained true to his Separate Baptist affiliation. (See another chapter for account of Separate Baptists) 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 section 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 agitated 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 consideration 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:

“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 Barnet 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 convention, 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 better for all that they separate, and finally said: Brethren, 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 regaling themselves in this way awhile they retired.

“During this commotion, the sound of the Moderator’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 ranks were but little thinned. They then proceeded to the business before them with much harmony, being freed from all 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 Flowers, 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.”

History of Middle Tennessee Baptist with Special Reference to Salem, Enon and Wiseman Associations by Grime, J. H. (John Harvey), 1851-1941 Publication date 1902; Pages 15 – 18. https://archive.org/details/historyofmiddlet00grim


Page 169; Year 1816. Received Bro Thomas Linkon by letter, Received Bro. John Wire by relation, and Sis. Linkon and Bro Thomas Carter by experience.

Page 288-289: MT. ZION CHURCH ROLL: Ways of receiving members; (1) By credit of letter, (2) By letter, (3) By experience and baptism, (4) By recantation, (5) By experience.

Page 277; CEDAR SPRINGS BAPTIST CHURCH ROLL; Ways of receiving members, (1) Relation experience, (2) By experience, (3) By letter, (4) baptism.

Page 304-306; BROWNVILLE CHURCH RECORDS 1874-1899. Ways of receiving members; (1) By experience and baptism, (2) By letter, (3) Restored, (4) Credit of letter, (5) Relation.

Page 320-325; TEMPLE HILL BAPTIST CHURCH ROLL (EDMONSON COUNTY) Ways of receiving members. (1) Baptism, (2) Letter, (3) Restored, (4) By relation.

Page 349-350; OAK GROVE BAPTIST CHURCH ROLL (EDMONSON COUNTY) Ways of receiving members, (1) Experience and baptism, (2) By letter, (3) By relation.

Page 371-376: BIG REEDY BAPTIST CHURCH: 1851-1900. Ways of receiving members (1) By letter, (2) Recantation, (3) By experience, (4) Baptism, (5) Restore, (6) Relation

Page 467-472: MUD CAMP BAPTIST CHURCH (CASEYS FORK) CUMBERLAND COUNTY) Ways of receiving members, (1) Letter, (2) Experience and baptism, (3) Recommendation, (4) Restored, (5) Relation.

Page 514: HISTORY OF SPRING CREEK (BLACKBURNS FORK) (JACKSON COUNTY, TN) Mourning Denton joined Mill Creek (By Living Testamony.”

Page 534-535: WOLF CREEK BAPTIST CHURCH: Joseph Sewell and Mary his wife joined (By Living Testamony). And Joel Mayberry, Winey Maybery, Poley Cargile all by letter from Clear Fork.

SEMPLE HISTORY OF THE BAPTIST IN VIRGINIA 1771; Page 70; Ways of receiving members (1) Baptism, (2) By experience or commendatory letters, (3) Restored.

MINUTES OF THE NINTH ANNUAL MEETING OF THE MT SALEM BAPTIST ASSOCIATION SHELBY COUNTY MISSOURI 1886: Statistical Table No. 2 Additions :Baptisms (6), Letter (21), Relations (2), Restored (4).


FIRST  DAY  – FRIDAY,   OCTOBER  1,   1965


Siloam  Baptist  Association met  in  its  thirteenth  annual   session on  Friday,  October  1,  1965,  with  Long  Creek  Baptist  Church,  Macon County,   Tennessee.

Services  began  by  singing   “Amazing  Grace’  and   “That’s  Why I Love  Him  So.”  After  remarks  by  the   moderator,  Elder  F. L.  Ray, moderator of  Wiseman  Association, led  in  prayer.  “Shelter From The Storms,” was   then   sung.  The  moderator  read  Eph.  4:1-16, for  the devotional. 

Elder T.  C. Jones,   moderator  of  Enon  Association,   led the   congregation   in   prayer.  “Leaning   On  The  Everlasting  Arms,” was  sung,  after which  the  moderator  introduced  Elder   D.  C.  Barton, the appointee, to  preach  the  Introductory  sermon.

Bro.  Barton  made  some  remarks  and  then   read  the   25th  chapter of Isaiah  for a lesson.  He used  for a text,  Isaiah  26:3,  “Thou  wilt  keep him   in   perfect  peace   whose   mind   is   stayed  on  thee:   because   he trusted  in  thee.” He  pointed  out  the  present need  of  mankind   to  depend   upon  God and  the  true  teaching  of  God’s  word.  He also presented the  contrast between  the   knowledge   and   power   of  God  and  that   of  man.  Bro. Barton  gave  scriptures  to  prove  that  the   peace   the  world  needed could  only  be  found  by  faith   in  the  Lord.  This was  a  sound  sermon. 

There was a Christian handshake  and a  hand  of  endorsement given  to  Bro.  Barton while  the  congregation sang  “I  Am  Bound  For  The  Promised  Land,”   “Glad  Reunion   Day” and  “When   The  Roll   Is  Called  Up  Younder.”‘

Church  letters  were  filed  with  the   acting  clerk.

 The  moderator  appointed  Elder  W.  T.  Russell  and  Elder  A. G.  Gregory as reading  clerks.

The  enrollment  of   churches  and messengers was made as follows:

BETHEL- Estel   Carter,   Tommie   Parkhurst.

BRATTONTOWN- Dennis  Stone,  G. W.  Hauskins,  Huey  Brooks.

DRAKE’S   CREEK- Irvin  Forshee,    Dillard,  Cordell   Gann.

EL  BETHEL- Gordon  Elrod,  Robert  H.  Johnson,  Bobby  E.  Hicks.

FAITH- Eugene   Brown, Willie Driver,  Garry  Henderson.

FAIRVIEW- Letter, no  messengers.

FAIRVIEW   MEMORIAL – Herschel  Lowe,  Henry   Smith,   Ray  White.

FRIENDSHIP – Lonzoe  Jones,  Homer  Cothron,  Vester Perrigo.

GRACE- D. C.  Barton,  Don  H.  McDonald, Otis  Berry.

HAYSVILLE- Arnett   Brawner.

LIBERTY- M. T.  Tillman,  Dave  Calvert,   Calvin  Perrigo.

LONG  CREEK- William Johnson,  Doc  J.  Johnson.

MACEDONIA- Junior   Rippy,   Jarvis  Rippy,   Johnnie  Meador.

MADISON- W. R.  Overton,   Curtis   McClanahan,   Wilson Gregory.

MAPLE  GROVE  NO. 1- J. Hugh  Beam,   Gene  Downing,   John   M. Dossey.

MAPLE  GROVE  NO. 2- H. C.  McDonald,   Donnie   Brooks,  W. H. Reagan.

MAPLE  GROVE NO.  3- Letter, no messengers.

MT.   ZION- Curtis Pardue,  Lewis  Law.

NEW   ZION- W. R.  Pedigo.

OLD  UNION- H. C. Vanderpool,   Ervin   Board,   Willie Deering.

PLEASANT   GROVE- Ray  Owen,  Radford  Creasey.

PLEASANT  HILL- Leslie  Hauskins,   Cordell  Hammock.

RED  HILL- Otto  Harper,  Robert Person,  Willie Lonas.

ROCKY MOUND- J. B.  Beal,  Stanley  Keene,  James  G.  Beal.

ROSSVILLE- Hollis  Atnip,  Mitchell Rigsby.

SILOAM- F.  W.  Lambert,   J.   D.   Sanders,   Douglas   Curtis.

SPRING  CREEK- Silas   Carter,   Bob  Daws,  Wayne   Carter.

UNION- William   Strode,  Paul  Woodcock,   Truman  Berry.

The  moderator  appointed  Bro. Curtis  Pardue  and   Bro.  G.  W. Hauskins as  finance   committee.

Moved  to  adjourn  one  hour   for  lunch.

After announcements  the  benediction  was  given  by  Elder James (Pete)   Porter.


On  the  above  date,  Si1oam  Baptist  Association  came  together in its  second  session  by  singing 

“Help  Me Lord  To  Stand.” Elder A.  G. Stinson led  in  prayer.   “Heaven’s   Jubilee,”   was then sung.

The  clerk  read the  Rules  of Decorum  and  called  the roll of messengers.

Minutes  of  yesterday   were   read  and   approved. Visitors were seated as follows:

ENON  ASSOCIATION – Bro.  Woodrow  Carter and  Sister  Harold Joines.

BARREN  RIVER  ASSOCIATION- Elder  Melvin Stinson.

WISEMAN  ASSOCIATION – Elder  Everett  Scruggs  and  Sister  D. R.  Perrigo.


At this  time  the  recommendation  of the  committee  appointed  on Friday    to   discuss   a   matter  concerning    Liberty   Church  receiving members  from   Grace   Church   No.   2,   formerly of this   Association, with messengers of Liberty Church,  was  read  before the  Association.

Moved and carried  that  the  letter of  Liberty  Church  asking  for advice  and  the  recommendation  of  the  committee be  printed  in  the minutes.  This letter and recommendation are  as follows:


Barberton,    Ohio Sept., 1965

The Liberty Missionary Baptist Church

To  the  Siloam  Baptist  Association  in  session  at Long  Creek  Missionary Baptist  Church, 1965

 Dear   Brethren:

On  August   15,   1965,  twenty   members   of  Grace  Missionary  Baptist  Church No. 2 of Doylestown,  Ohio,  joined  Liberty  Church  on  the credit  of  letters  from   Grace  No.   2.

These   twenty   brothers and  sisters  left  their  home   church   due to serious troubles that  arose  in  their midst. These  troubles   included unorthodox  practices,  rules,  and  the  calling  of  a  pastor that  teaches such   things   as   “making   decisions   for   Christ,”   “accepting   Christ,” “pastor  rule,”   “Deacon   boards  to  make   decisions,”   just  a  majority vote to receive members into  church fellowship,  and  many  others, but these  can  be  proved  to  be  fact.

Liberty wrote  the   Grace  Church  for  letters  and   received   the following  reply:

“We the Grace  Missionary   Baptist  Church  No.  2,   met for our regular business meeting   Sept.  5,  1965.  The request for letters from Grace  Missionary  Baptist  Church  No.  2 to Liberty was not granted.

Bro.  Robert Maynard  made  a  motion  to not  grant  the  letters  until they  came  to  the  church  and  make  an  apology.  The motion was seconded  by  Bro.  Chester Carpenter.  Motion carried by  vote.”

Grace   Missionary   Baptist Church   No.   2, Doylestown,   Ohio; Clerk,   George Damron

Liberty  Church  sent a  committee  to  visit  Grace  Church,  seeking information  as  to  the   nature  of  the   apology,   as  no   charges  were mentioned  in  the  letter  and  none   of  the   twenty  had   received  any notification   of  a   charge.

The  committee   reported  to  the   church  that  there  was  no  one charged  but  a  multitude  of  complaints   and   accusations   from   the pastor and  some male  members of Grace  Church  in  a private meeting in  the   basement  of  the   church  building.  This  private  meeting  was agreed  to  by  the   committee  only  after  they   were  rebuked   by  the pastor  from   the   pulpit,  for  bringing   the   matter   before  the   entire church   and   not   before   the   pastor.

The committee  was  shamefully   reproached,   as  was  the   Liberty Church  and  the  Siloam Association.  We are  sorry that the  Association was  accused  in  such  a fashion  in  dealing  with  this  situation.

As the  committee  did  not  receive  any  formal  complaint  concerning  these   twenty  people  and  the  Grace  Church  refuses   to  grant letters,  although  no  charges  have  been  brought against  them,  we appeal to this  body  for  advice  in  handling   the  problem  in  a scriptural  way.

We  pray   that  you  will  not  think   us  too  critical  in  our   report but these  things  were  only  presented that you  may  know  what these brethren  were   exposed   to  in   the   Grace   Church.

Approved by the Liberty  Baptist  Church,  Sept., 1965.

M.   T.  Tillman,   Clerk

Calvin Perrigo,   Moderator


We   the   following   committee,  appointed  by  the   Association   to advise  messengers of Liberty Church  on the  aforesaid  matter,  advised in  a unanimous  voice,  that Liberty Church  receive  the  members from the  Grace  Church  No. 2, by statement.


W.   R.  Overton

H.  C.  Vanderpool

D.   C.   Barton

The minutes of Liberty Missionary Baptist Church – October 3, 1965

An invitation for new members was given. The following joined. Elder Charles R. Moore, Mrs. Moore (Ruth), Britt Moore, Herman Rhoden, Louise Rhoden, Joe Ashley, Helen Ashley, Grace Hicks, Diane Hicks, Alice Mansfield, Linda Hickman, Elena Hickman, Joe Hickman, David Hickman, Eualene Dills, James Dills, John Linton, Blaine Ashley, Jewell Ashley, Wanda Ashley, Hershel Ashley, Emma Noah, Eugene Noah.

All the afore mentioned people joined Liberty Missionary Baptist Church by Statement.

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