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
A GENERAL HISTORY OF THE BAPTIST DENOMINATION IN AMERICA, AND OTHER PARTS OF THE WORLD By David Benedict 1813.
PENNEPACK BAPTIST CHURCH 1688
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
PHILADELPHIA ASSOCIATION OF THE WELSH BAPTIST – 1707
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.
DEFEATED CREEK BAPTIST CHURCH – 1837
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
PIONEER BAPTIST CHURCH RECORDS OF SOUTH CENTRAL KENTUCKY AND THE UPPER CUMBERLAND OF TENNESSEE
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).
SILOAM BAPTIST ASSOCIATION THIRTEENTH ANNUAL MEETING
FIRST DAY – FRIDAY, OCTOBER 1, 1965
PROCEEDINGS
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.
SECOND DAY SATURDAY, OCTOBER 2, 1965
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.
DURHAM’S SPRINGS BAPTIST CHURCH – Bro. Leon Whitlow.
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:
LETTER
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
RECOMMENDATION OF COMMITTEE
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.
Committee:
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.
Lafayette Missionary Baptist Church 