Record book
CLEAR CREEK
MISSIONARY BAPTIST CHURCH
MINUTES
1827- 1874
Transcribed by Nancy Wardlow Kennedy,
January 2004
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NOTES AND INTRODUCTION
CLEAR CREEK MISSIONARY BAPTIST CHURCH 1827- 1874
By Nancy Wardlow Kennedy, January 2004
Typing the minutes of the Clear Creek Baptist church has been a project I have throughly enjoyed. I have no connections to this church, so it was not the same as when I typed the Gravel Hill Church Minutes. The next book of the Clear Creek Church minutes is missing, but I hope to type the others. Clear Creek church was started about 1827 or 1828 according to these minutes. Clear Creek was originally a Primitive Baptist Church. In the early 1800's Primitive Baptist was one of the biggest denominations in the south. McNairy County boasted of her share. Today, 2004, the Primitive Baptist is a dying denomination and there are only a few congregations in McNairy County. I was raised in the Southern Baptist Church (same as Clear Creek) but most of my ancestors on my Mother’s side of the family were Primitive Baptist at Gravel Hill or Michie. In the early 1800's there began a great movement or revival in Tennessee, Kentucky and Virginia as recorded in the book Early Times In Middle Tennessee. This is very captivating reading for anyone interested in the history of the church in the early years of our great state. The Cumberland Presbyterian Church came out of this movement along with the Missionary Baptist. The Presbyterian and Primitive Baptist believed in pre-destination. Either one was “eternally saved” or one was “forever lost.” In the Cumberland Presbyterian Church, Samuel McAdoo, Finus Ewing and others met at Dickson, Tennessee and pulled away from this doctrine (along with other doctrines) and formed the Cumberland Presbyterian Church. According to Goodspeed History of Tennessee, the chapter on McNairy County, page 826, “ The origin of the Missionary Baptists as a separate organization from what is termed the Primitive Baptist dates about 1817 and points to Elder Reuben Ross as its founder. While this church claims to be the “Regular Baptist,” the public usually designates them as Missionary Baptist and the other branch as “anti- Missionary” or “regular Baptist.” The first association was formed in October 1825, and was known as the “Bethel Association,” having eight churches, and in a short time five additional ones. Churches were generally organized in West Tennessee till 1833 and the first convention was held in 1835. Some of the pioneer ministers were Jerry Burns, Thomas Owen, P. S. Gayle, C. G. Conner, N. G. Smith, George N. Young, J. M. Hart and David Haliburton. Among the pioneer minister of this county my be mentioned: A. A. Sanders, Reuben Day, A. S. Dorris, W. H. Hodges, E. Washburn and Lewis Savage.” So to the little congregation of Clear Creek came the Missionary Baptist Preacher - Obediah Dodsun and forever changed the little church’s outlook on life. Clear Creek changed their views about missions and took their charge very diligently as I will point out later. Those that clung to the Primitive Baptist doctrine was called the “anti-effort brethren,” of which Jacob Jackson was the leader. Jacob was the clerk of Clear Creek and had the minute book, which he never turned over to the church and has been lost in time. The Church split about 1842, with the Missionary Brethren meeting at the school house near Thomas Sanders and apparently the old group stayed at the old Clear Creek Church meeting house. Efforts were made several times by the Missionary Group to reconnect with the others but it never happened.
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The ‘old Clear Creek Brethren’ were still meeting in June 1853 as stated in the minutes as the church made an effort to reconcile after about 10 years. The minutes did not state, where they were meeting or under what name. In November 1854 (a year later) the committee reported no success and an effort to reconcile was never attempted again. A big question as I was typing these minutes, “what happened to the ‘old Clear Creek Brethren - Primitive Baptist?” Did the old church fade into history as the few members died or just moved on to another congregation. I found the answer after much research and as is addressed later. (Pg 7) Just a note about the split of the Primitive Baptist and the Missionary Baptist. The Primitive Baptist would not allow membership in any other organization. At this time period, the Free Mason was a growing organization that attracted many men to join their ranks. They could not be a Free Mason and a Primitive Baptist. Aaron Sanders was a Free Mason as probably many other men of the church. Under the facade of religious reasoning, Free Masonry was a big reason to convert to Missionary Baptist. As stated earlier, the biggest reason for the split in the Primitive Baptist Doctrine was the belief of predestination. The Missionary Baptist believed salvation is offered to all - but one must accept, therefore they took the Great Commission in great stride feeling they should preach the gospel to the four corners of the world. Other factors, not so dominate, was inclusion of musical instruments in worship and observance of foot washing which is still practiced in the Primitive Baptist Church. The Missionary Baptist, somewhere along the line, started using organs or piano in their worship singing and stopped the ordinance of foot washing. If it was ever done in the Clear Creek Missionary Baptist Church it is not recorded. Washing of the Saints feet was and still is a humble act of service. Very few denomination observe this ordinance and I wonder why. It was one of the last things our Lord did with his disciples. (Note: My mother’s people were Primitive Baptist. At Gravel Hill the weekend of the 2nd Sunday in May was a big time for everyone miles around, not just Primitive Baptist. It was filled with preaching, singing and eating all weekend. No visitors were allowed during their Lord’s Supper and Foot Washing Ceremonies. It was a special occasion and all the ladies and gents scrubbed clean and looked their best. One could not present dirty feet to be washed in such a humble activity. However, my g g grandmother, Malinda Rushing Farris, had quite an experience. She lived to be 93 years old and found salvation in her old age. One time, on the night before one of these big weekends, a mischievous grandson, took a piece of coal from the fireplace and rubbed it in the inside of her stocking feet. I can imagine his punishment after grandmother’s embarrassment. She probably hit him over the head with her cane - she did that a lot when things didn’t go to suit her.) Between the founding of Clear Creek Church in about 1828, until the trouble started in 1841, the Sanders family had moved into the community and probably dominated the church. Remember at that time 1840, churches were sometimes few and far between. Church was usually on Saturday afternoon and one Sunday a month. Sometimes people came for miles to worship and to visit. Church was also a social outlet as that was also a time to visit and catch up on the gossip of the community. Included after this introduction is some history of the Sanders family taken from Marcus J Wright’s History of McNairy County. I include this to show that the Clear Creek Baptist
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Church in 1841 was predominately the Sander’s family. To check this out compare with the roll of the Church. There has been some discussion and quite a bit of digging to see if Lemuel Saunders and the Thomas Saunders (at first spelled Saunders) were related. Lemuel Saunders came to McNairy County and settled in the Camden or Rose Creek area. I think they were related because in 1843, the minutes state they needed to send a delegation to Mount Pleasant Church to settle a dispute. Mount Pleasant church was in the Camden area and the cemetery there is very old. Reflections state that Mount Pleasant was a Methodist Church, but apparently it was a Baptist Church first. The Clear Creek Missionary Baptist Church with her new ideals went forth into the county to do just what she believed - spread the gospel. During their first years they were dedicated to witnessing and met at various communities preaching the good news and helping other congregations to get started. August 1842, the church met in the neighborhood of Daniel Younger on Huggins Creek (this is close to Finger.) In 1841 they met in the neighborhood of R C Hill. Also before 1841 they met at the home of William Runnels on Cypress Creek, which is between Selmer and Purdy. In February 1847 they met at the Fortner Meeting House, in Sept 1848 and May 1850. I have never found reference to the Fortner Meeting House, but I think it was in or close to Purdy. April 1847 they met at a school near James Brooks, which was located south of Purdy. Also in 1847 they met at a school house in Hardin county. New Prospect, Hardin County, is mentioned in 1847, as Polly Auten was going there and Clear Creek declared non fellowship with her. Minutes also state New Prospect had problems. A church was formed in Purdy in Sept 1852. Thirty people left the Clear Creek Church to start this Church. In the October minutes some of the people came back Apparently the Purdy Baptist Church did not stay long. In April 1853 some of the members that left Clear Creek to go to Purdy pulled away to join the Pleasant Ridge Church which is northwest of Adamsville.. A Shady Grove Baptist Church (location unknown) and Pleasant Site Church are both mentioned in 1871. One year they had a baptizing in Turkey Creek. June 1861, the pastor, W J Hodges, announced intention to preach tomorrow at the Campbellite meeting house in the neighborhood of Stantonville. There are a couple of places that several pages are torn out. The reason is unknown unless the Church felt the minutes should not be recorded. There are no minutes from December 1861 to January 1867. It is my theory that for some reason the Church did not meet part of that time. A few pages would not have held the minutes for six years. Since November and December of 1861 minutes were incomplete it is possible there was trouble in the Church. Also new membership had been very light. It is hard to think that the War Between the States would cause the Church not function because usually Christians band together more so in times of trouble. Even if money had been a problem to pay the Pastor, the people would have probably congregated and worshiped without a Pastor. But, since McNairy County was so divided in the cause, sometimes brother against brother, it might have been impossible to worship together when some families supported the Union and some the Rebels. Since February 1868 shows names of members wishing to be re-enrolled to the Clear
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Creek Church Roll - it is possible the Church did not meet because of trouble in the Church and the pages that recorded the problem was torn out. December 1861 may not be the last meeting during that time but I definitely think the first meeting after that time was Jan 1867 because (1) a new Clerk was elected (2) the meeting was at a home (3) and the minutes are written the same as Lindsey Sanders wrote them in 1861 (4) and in Feb 1867, the minutes states that “those willing to live in the church as Baptist and brethren to have their names re-enrolled,” indicates that either the “Campbellite (as they were called) or Primitive Baptist doctrine had filtered into the Church. In transcribing another Church, I found where they did not have church for about 6-7 years and when they got together to re-organize they made a vow not to ever talk of the trouble again and the trouble was not recorded in the minutes.
LOCATION OF CLEAR CREEK CHURCH
Trying to locate the locations of the original Clear Creek church has been taken from the minutes, the writing of Henry Sanders and Belvia Luttrell. Dr Henry Sanders was the clerk of Clear Creek Church for many years and a descendant of the original Thomas Sanders that came here about 1827. Dr Sanders wrote a little description in 1944 about Clear Creek. (It is included later.) He states the original Church was near Stantonville, on the hill south of Clear Creek, a short distances west of the road running north toward the Gilchrist Community. This is not the same vicinity as the Clear Creek Cemetery and the Clear Creek Christian Church / Church of Christ. In looking at the older maps (1916) the road to Gilchrist was almost directly north of Stantonville. I don’t think in the beginning the Clear Creek Christian Church was near the cemetery. In 1869 a deed was given to the Clear Creek Christian Church for four acres from William S Wisdom. That will be covered in the Christian Church minutes. In 1841 the church started meeting at a school house near Thomas Sanders house on the old Hamburg and Purdy Road. The December 1844 minutes state they will build a meeting house near Old Father Sander’s house. Belvia Luttrell says this was on the Purdy Stantonville Rd. She also says they built a church in 1847, but the minutes do not reflect this. The 1847 minutes state they need to finish the church. In 1901, the Church was moved to a new location on land owned by Dr Henry Sanders. The 1916 map shows the church just south of Hwy 64 near the Pounds Cemetery. This was a little further north of the older church and south of what is now Hwy 64 area in Lawton. In 1916 In 1945, Dr Sanders gave the church land across and north of Hwy 64 in the little community of Lawton. This is where the church stands today, Jan 2004. The minutes do not always reflect the meeting house or the condition. In Feb 1874 it does state they have a meeting house.
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THE BIG QUESTION
WHY DID WE HAVE THREE CLEAR CREEK CHURCHES
WHY DO WE HAVE THREE Clear Creek Churches in a place no bigger than McNairy County, all in the same community? This question has intrigued me. Was the Clear Creek Baptist Church and the Clear Creek Christian Church (Church of Christ) ever one church and split. My findings do not indicate this, although that does not mean it didn’t happen. My notes and observations:
1. Clear Creek Church that became the Church of Christ met on Saturday, February 15, 1841. “Being called to order proceeded to business and after various exertions to settle the old difficulties existing in the church it was ascertained that they could not be settled without a division in the church. It was resolved that the following proposition should be submitted. All persons who are willing to live together and serve the Lord according to the Bible and the Bible alone and to acknowledge all their faults and to forgive each other all former trespasses will make it known by coming forward and giving Brother John H Jones the right hand of fellowship. It was also furthermore resolved that all those who would not come forward on the above resolution after sufficient time had been given them should be considered a manifesting an unwillingness to conform to the rules and regulations of the Church of Christ and therefore should be withdrawn from. Signed Thos R. Beck church clerk. Those that were dismissed were: Amanda Leathers, Elizabeth Hines, Elizabeth Kinchen, Julia Ann Brasemby, Paninah Robson, Susan Darnall, Mary Lnn, Minerva Cobb, Nancy Etheridge, Elgier Jones. None of the above names were on the rolls of the Clear Creek Baptist Church.
2. This is taken from the minutes of the Clear Creek Missionary Baptist church, dated
about 1842:
A motion was then made and seconded to the effect, “does the Church believe in the
Home Missionary Operations as discussed.” Which was then put to the Church and decided in
the affirmative as follows, to wit: those who voted in the affirmative are:
| James McCraw | John M. McCraw | William McCraw |
| Mahaly McCraw | Elizabeth McCraw | Polly Sanders S |
| Oliva Sanders | Benjamin Sanders | Katherine Sanders |
| Katherine Sanders S | Thomas Sanders Senr | Stanford L Sanders |
| Martha Sanders | Hiram Cardwell | A. A. Sanders |
| Isabella Sanders | Hezekiah Sanders | William Paschal |
Charles L Terry Visiting brethren R. C. Hill, Jemima Merill
colored persons belonging to the church: Simon, Lucy and Martha. 24
Those who voted in the negative are:
John Preston Susannah Preston S Jacob Jackson
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David Jackson Polly Jackson Melinda Jackson S
Alfred Needham Polly Needham Nancy Rany
Green McGee Anna Rains Jemima ---- heretofore Jackson
and John Smith. 13
On Thursday before the second Lord’s day in July (1842) the Church met at the place heretofore appointed and after Divine Worship, first gave an opportunity for the reception of member. No applicant. Secondly, the following resolution was offered, seconded, put to the Church and passed, to wit: “Resolve by the Clear Creek Church of Christ * (see no 6) that she contend no longer with the anti-effort brethren for the record book of the Church and that Stanford L. Sanders, the clerk proceed to purchase a record book in which to write the history of said Church and that Hezekiah Sanders, Stanford L. Sanders and A. A. Sanders be appointed a committee for the purpose of writing that history and they do it as in as concise manner as practicable and lay it before the Church at its next meeting for confirmation or rejection.” The meeting then closed till meeting in course. During the existence of this Church the following persons have been excluded for immoral conduct to wit: (No first name) Walker William Frost Robert Rains Johnson Middleton Nancy Anderson (formally Sanders) and others whose names do not appear above when the Home Missionary question have been dismissed by letter. Except some who live in the bounds of the Church and who were not there on that day and some who do not live in its bounds but have not yet applied for letters of dismissing. All the foregoing history is gathered from memory or nearly so in consequence of the Church being refused the use of the Church book by her former clerk and therefore it is doubtless in some places imperfect but the statements and in deed all the history here given to our almost certain knowledge is true , all of which is respectfully submitted. Stanford L. Sanders, Hezekiah Sanders, Aaron A. Sanders
None the names listed above in the Clear Creek Missionary Church Minutes
are listed in the Clear Creek Church of Christ minutes.
3. The Clear Creek Baptist (Primitive) Church that became the Missionary Baptist Church had troubles in 1841 and split. The Clear Creek Christian (Church of Christ) also had troubles 1841 and split. If the Church was one and the same prior to 1841, both churches were both so discontent that neither one mentioned the brethren from the other church.
4. The only other answer is that maybe both churches - the Baptist Church and the Christian Church (Church of Christ) shared the building. This was done at Gravel Hill for a time. The Primitive Baptist Church burned and the Missionary Baptist let them met in their building until they rebuilt. At that time, most churches were called by the town or community. We had no names such as Unity Church, Trinity Church, Love and Truth Church. Example: in Selmer we have Selmer Baptist Church, Selmer Methodist Church, Selmer Second Baptist Church, Selmer Christian Church, Selmer Church of Christ, Selmer Presbyterian
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Church, Selmer Cumberland Presbyterian Church.
Churches had to meet where they could, often in homes and schools. Since they usually
met once a month, it is possible they shared the same building
5. Both Churches called themselves the Clear Creek Church of Christ (See No 6) and after the Baptist split both Baptist Churches called themselves the Clear Creek Church of Christ: “On Wednesday before the third’s Lord day in June, (1844) the church met, after Divine Worship, a resolution of the following report was offered, seconded and passed to wit: re---- this we do hereby request the anti-effort brethren who separate themselves from this Church , and who also claim to be the Clear Creek Church of Christ, to make out a statement of all the facts ----- to the difficulty between them and us, and their for claiming to be the Church at present the same at our next monthly meeting, so that their statement and ours may be published together, and that they — not find of this request. Elder Pettus, Mod; A A Sanders, Asst CC.”
6. One note: in typing the Pleasant Site Church, Gravel Hill Church and the Clear Creek Church - they always referred to the Church as “Community Name Church of Christ.” Such as: Gravel Hill Church of Christ - Pleasant Site Church of Christ - Clear Creek Church of Christ Later they began putting in the domination such as the Missionary Baptist Church of Christ at Pleasant Site or the Church of Christ at Pleasant Site of the Missionary Baptist order.
7. One of the biggest questions I have found was just recently. In 1853 the “anti- effort brethren” were still meeting, apparently in the old meeting house. In 1869 David Horn gave 7 acres to the Clear Creek Church of the Baptist order(or any other name it may be called) on the Purdy and Monteray Road. The deacons were Jacob Jackson, Reuben Jackson and David Horn. This was not the Clear Creek Missionary Baptist Church. Jacob Jackson pulled away, and kept the minute books, in 1841. He never returned. This church had to be a Primitive Baptist. Where was it? Amazing, but the Clear Creek Primitive Baptist Church became the Pleasant Site Missionary Baptist Church. (I guess old Jacob Jackson changed his mind about the missionary effort.) Although the Pleasant Site Church was started in 1867, when David Horn gave the land he called it the Clear Creek Church. The Pleasant Site Church still stands on this property. Pleasant Site Church history given to me by Lola Gardner (taken from the dedication of their new building program): “The year of 1867 and the month of May holds a place of the greatest importance to Pleasant Site Baptist church. It was at this time that a group of believers in Jesus Christ gathered together at a home presently known as the Dalton McClain Home (1974). They were seeking a location for a church and a school building. Some of the leaders of this group were members of the Clear Creek Baptist Church. Among the group was one Bro David Horn. It is to Bro Horn we are most grateful for the property upon which this church is built. The first deacons: Jacob Jackson, Reuben Jackson and David Horn.” One strange note: David Horn, Reuben Jackson or Jacob Jackson are not listed in the roll of Pleasant Site. David Horn is listed in the Clear Creek minutes July 1871 as a representative of Pleasant Site Church concerning J C Jackson. In October 1873 David Horn transferred his
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membership to Gravel Hill Baptist Church and was church clerk there from 1873 to 1882.
8. I have included copies to two deeds showing land given to Clear Creek Church of Christ of the Baptist Order (not the Missionary Baptist) and the Christian Church at Clear Creek.
THE THOMAS SAUNDERS FAMILY: Stanford L., the eldest son, married the daughter of Henry Lebo. Soon after Lebo and Saunders moved to Warren county, Middle Tennessee. Some time after Benjamin F. and Hezekiah Saunders also married the daughters of said Lebo. In the year 1827 the three Saunders brothers came to McNairy county. Thomas Saunder’s family sixteen children follows: Sons: Stanford L married a Lebo Joel K married a Thornhill Benjamin F. married a Lebo Hezekiah married a Lebo Lindsey married a Landreth Thomas married. Lebo (niece of others) Aaron A married a McKee William C. (the only one still living) married a Moore (in the 1880's) John was killed by the kick of a horse when a boy before they came to this city
Daughters:
Leah married a Cardwell
Ellen married a Ingraham
Elizabeth married a Ramsey
Nancy married a Anderson
Sarah married a Cardwell (nephew of above)
Katherine married a McCraw
Polly married a Maness
Rachel married a Tennyson
The family in general was above average in point of intellectual ability, industry and business, though none of them had more than a neighborhood school education. In religious opinion they were Baptist, and all of the sixteen brothers and sisters were baptized into the church, except Joel K., who was a believer in Christ - but never joined the church. In politics they were divided, and they were a class of men who held on to well- established convictions with great tenacity. At one time they were the most numerous family ever in the county. John Saunders, an older brother of Thomas, had but a small family, and I never knew of but two of them marrying: Benjamin married a Miss Landreth; Hannah married C. H. Dorin. Thomas Saunders, who emigrated to McNairy County, Tennessee, was of a very ancient family in England, having descended from Laurence Saunders, who suffered martyrdom in Queen Mary’s reign for preaching the gospel. Thomas’ great, great-grandparents were
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Huguenots, emigrated from England in 1659 to South Carolina and settled about where Charleston now stands. They died in Savannah, Georgia, before the revolutionary war. He (Thomas) married Elizabeth Rook in his 18th year; she was in her 16th year. She was also of English descent; mother was a Stanford, related to Lord Stanford of London. She was born in Maryland. Their offspring were 17 children - 9 sons and 8 daughters - 16 raised families. They emigrated from Chatham County, N.C. in 1816 to Granger County, East Tennessee; settled on Clinch River; emigrated to West Tennessee in 1826. Near the close of the eighteenth century, Thomas Saunders and Elizabeth Rook were married and settled in Chatham County, North Carolina. The young husband was the son of Benjamin Saunders, a staunch Quaker; the wife was a lineal descendant, on the father’s side, of Admiral Rook, of the English navy; on her mother’s side, of a younger brother of Lord Stanford and Marie Wills of Germany. Thomas had violated the rules of his society by uniting himself with one of a different faith, and was promptly excluded and denied its temporal benefits as well. Elizabeth was an orphan whose only dower was industry, intellect and great personal beauty. With only youthful strength and energy to rely upon they began the arduous task of rearing a family on the worn-out soil of their native State. Their children increasing faster than their means, they removed to Tennessee, whose natural advantages gave superior promise to the unrequited toilers in the older states. They stopped for awhile amid the wild mountain scenery and rich valley of the eastern division, but the climate being rigorous they sought further, and finally decided upon McNairy county as their permanent home. Their family had increased to seventeen children, sixteen of whom were living; sons and daughters were married, and with their growing families were settled near them. Here a most encouraging prospect opened before them. The hardy sons of the toil-worn father began to look about them, and build up homes and reputations for themselves. Although their early opportunities had been very meager, the “Old Field School” of former times being the only institution of learning ever open to them, they had most assiduously tired to educate themselves; their excellent mother sparing no pains to impress upon their minds the necessity of self-culture. They succeeded so well in overcoming their early defects, the they were called to fill many positions of honor and trust, which they did in a creditable manner. Meanwhile their families increased while health and competence smiled on the pleasant homes they had reared in this land of promise. The gifted mother has passed away; but the aged father sat in the midst of his numerous descendants, like a patriarch of old. A few years before his death, which occurred in 1848, his children, grand children, and great-grand-children numbered one hundred and twenty. As a family their traits were strongly marked, being ambitious, proud spirited, energetic, deeply devotional and strongly attached to each other and home. Their person likess was very striking, so much so that the most unobserving stranger rarely failed to perceive it. In religious faith the whole family were Baptist, and all were believers. In politics the father and six of his sons were Democrats, the other two sons were Whigs.
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OTHER NOTES AND ARTICLES ABOUT CLEAR CREEK BAPTIST CHURCH
This was found in the 1932 minute book in a brown envelope: Some items of interest put into the envelope with the church record book. June 4, 1947, signed H. C. Sanders
Selmer, Tennessee October 4, 1944 To anyone who might be interested: For the past few days have been looking at the three old church record books which I am leaving bound together. The largest and oldest is specially interesting for different reasons as it gives some descriptions of the early history of the church. From it we learn that the church was constituted about the year 1827 or 1828. Was located then near Stantonville. Was up on the hill south of Clear Creek a short distance west of the road running north toward the Gilchrist community. The school house mentioned as the place where the church began to have services about the latter part of 1841 or the first part of 1842 was on the old Hamburg and Purdy road, of what is now (1943) west of the John Pounds residence and which was the Thomas Sanders house back in the 1842 period. Sometime between time constituted and 1841 church adopted — certain Rules of Decorum. Some time later, an act declaring non-fellowship with all the benevolent institutions of the day and missionary operation as carried. Portion time out August of (or) September 1841. No preaching till Jan 1842. Some of the brethren invited Obadiah Dodson to preach which he did on Jan 25, 1842, bringing with him Old George ---- at a school house near Thomas Sanders. May 5, 1842 church voted to do away with her Rules of Decorum and be governed by the Word of God. (Note: This is probably when they broke away from the Primitive Baptist) On same day, May 5, 1842, the church voted to receive an act heretofore passed declaring non-fellowship with the Benevolent Institution of the Day and missionary operations as carried on. On same date Obadia Dodson chosen pastor till November following. One ---------------- as late as 1853. August 1857: Voted for deacons to prepare an ----- of necessary expenses for a year and a collection be taken to that amount and placed in hands of deacons as a church treasury. Sept 1857, Rules of Order or Decorum and Church Covenant adopted. December 1855 adopted resolution concerning intoxicating liquor on same date adopted.
Selmer, Tennessee June 3, 1947 I have this day been doing some reading in the old record book of Clear Creek Church. Some of the history of the division as it took place between the Primitive or anti-missionary Baptist and the missionary. All very interesting.
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There had been more or less disagreement from about 1841. The final division might be
considered to be about July 1843 or in 1844 as recorded in the first part of the book.
In the minutes of the church meeting of December 14, 1843, I find that Lindsey Sanders
was received and baptized. Elder Griffin Wright doing the baptizing.
The church as doing something about missions in China in 1849
Selmer, Tennessee June 3, 1947 Some items that I find today that might be of interest sometime in reading over the old Clear Creek Church record book. It seems that S. L. Sanders (Stanford) was the church clerk from the time of the division of the church about 1842 till 1857, when he moved to Texas. Lindsey Sanders was elected to take the place. His first ----- dated October 1857. Seems to have continued till Dec 15, 1861. No church meetings recorded from December 15, 1861 till January 6, 1867. J. M. (?) York Moderator at that time. Clark Sanders, Church Clerk, being elected January 10, 1867. Place of meeting, the old Sanders school near the present Lawton school house, now a barn. These items about middle of the book.
Selmer, Tennessee
December 4, 1927
Concerning Harmony Missionary Baptist Association. It was organized at Harmony Church, Hardin County, Tennessee, near Kendrick, Mississippi in October 1891, of churches from Unity Association in Tennessee and Bear Creek Association in Mississippi. Though small and weak it was quite active some years. Later the so called Gospel Mission or ----- Board sentiment got strong and interest got smaller til there was no meeting in 1918. The churches in Tennessee went into Unity Association to which those belonged before the organization of Harmony. Those in Mississippi to Mississippi Association. In 1923, Unity Association divided. The churches in McNairy county with one or two — and those in Hardin County west of the Tennessee River forming the McNairy County Association. Those in Hardeman County forming the Hardeman County association. The writer understands that same churches in Chester County and Hopewell Church in the north part of McNairy County still claims to hold together under the name of Unity Association. Signed H. C. Sanders
No date:
Unity Association organized at unity Church, near Jacks Creek, Henderson County, of
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described portions of Big Hatchie, Central & South western – Associations ---- in October 1857. Again a meeting ---- 1858. Seems to have been organized at this place, Unity Church, Henderson County, Tenn, October 1856. First annual meeting Turkey Creek Church, Madison County Sept 1859
Historical Articles written by J. C. Taylor
and printed in the Tennessee Valley Appeal
Friday, September 25, 1959: Clear Creek Church is 135 years old. Her teacher at Memphis State University, after reading over this paper that Mrs Luttrell had written, wrote the following comment at the end of the last page, “Good short history of this church.” In her story, Mrs. Luttrell mentioned the fact that the church began with 11 charter members. The old minute book gives the names of those members who were: Joseph Young, Elizabeth Young, David Rainey, John Ingram, Penelope Ingram, Winney Allen, Sister Russell, Sister Blythe, Absolam Blythe, Kiziah McKenzie and Thomas Payne. The church had a rather rapid growth and many of the leading citizens of the county became members. Several people came from Purdy, the county seat town, were active members although the church was located about 5 or 6 miles from Purdy. Several slave owners brought their servants to the church. They taught them about spiritual matters and encouraged them to become members of the church. To most people it would seem a little consistent for a man who owned slaves to be interested in Christianity at the same time. In order to understand this view point, it will necessary for us to digress a little and review a few facts from American history. Only 12 years after the first permanent English settlement was made in America at Jamestown, Va, in 1607, a ship load of slaves was brought and sold to the colonists. To the ship owners, this proved to be a rather profitable business. These owners would go to Africa, contact the head of a tribe of savages, give him a few yards of red calico, some brass rings, a few trinkets, toys, beads or baubles of some kind. Rum or cheap whiskey was used, also. In exchange, the chief would round up a few members of his own tribe or capture members of another tribe and turn them over to the ship’s captain. The savages were chained together, placed in a hole of the ship, and those who were able to survive during the long trip were brought to America, where their labor was in great demand. People from all of the original colonies purchased the slaves. (Continued)
(Continued from last week’s article) In most of the northern colonies, the slaves proved to be unprofitable. They were not accustomed to the cold weather. They could not speak the English language, and it was almost impossible to teach them to do the technical work that was required in the industries that were
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developing in that area. In the south, the story was a little different. The Negroes worked better in gangs where they could sing their mournful songs. The cotton, rice and tobacco fields offered them work that they could so rather well. As a result there were times when slavery was profitable in the south. Even ministers would try to justify the institution of slavery. They would talk for their texts Ephesians 6:5, 1st Peter 2:18 and Paul’s letter to Philemon. The general feeling among leading citizens was that slave ownership in itself was not wrong. If there was a sin it came about in the way that slaves were treated. In our previous story about the early history of the Clear Creek Missionary Baptist church it was stated that slave owners brought their slaves to church and encouraged them to become Christians. The old minute book gives the names of some of the slave owners who seemed to take this attitude. There were Dr Kendall and W. W. Adams from Purdy, Thomas Erwin, members of the McKenzie, Perkins, Combs and other families. In civil matters, slaves were given no voice since they were not even considered as American citizens; but in church matters, they did seem to have the same voice and vote as the white people. (Transcriber’s note: I think this statement is highly unusual that slaves had much to say about the affairs of the church - however it may have been so at Clear Creek.) The following incident will illustrate this fact. First, let us go back to Paul’s letter to Philemon. In this letter, Paul told of converting Anesimus, Philemon’s run away slave, and having him return to his master, Philemon. Paul had been instrumental in converting Philemon some time before this. He urged the master, Philemon, to accept Onesimus as a brother. It would seem that the Clear Creek Baptists had Paul’s advice in mind with reference to their slaves, especially in spiritual matters. Let us now see how the plan worked. Dissension had arisen in the Clear Creek Church as early as 1841. Before this time, the church had adopted certain rules and regulations for its ‘Decorum” and one of these rules provided that a unanimous vote would be required in such matters as the employment of a pastor. This rule made it difficult for the church to function properly at times. The church had voted also not to affiliate with any benevolent society of institution, and it opposed missionary operations as they were being carried on at that time. (Transcriber’s note: This is clearly the marking of the Primitive Baptist. Since they believed in predestination, mission work was not necessary. Also a member of a Primitive Baptist church could not belong to any other organization. This caused many church to split because many of men wanted to belong to the Masonic Lodge.) Ministers would come in and preach missionary sermons, as was the case of Bro Obadiah Dodson. Most of the members seemed to like Bro Dodson and they wanted him to become their pastor. There was a group though, headed by Jacob and David Jackson and John Preston, that opposed the employment of Bro Dodson on the grounds that he favored missionary operations. This group was known as Ani-effort Baptists. On May 5, 1845, with James Cardwell acting as moderator, a motion was made and seconded that the church do away with all of her Rules of Decorum and be governed only by the Word of God. The Jackson group opposed this motion but it carried. Sooner or later, matters had to come to a head, and the issue was clearly stated by Bro
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Obadiah Dodson who had been elected as pastor. It was as follows: “Whether or not Christ’s ministers devote their whole time to the work of the ministry and be supported by the churches according to the Scriptures.” He stated the issue in another manner: “Does the church believe in home missionary operations?” The church then took a vote on this issue. There were 24 votes for missionary work and there was 13 votes against the proposal. Among those who voted in favor of the motion were 3 negro slaves, Simon, Luck and Martha. The Jacksons with Preston and their families voted against missionary operations. The Jackson’s withdrew from the fellowship of the church altogether, the other members tried hard to get them to come back to church. This division caused the Clear Creek group to be called Missionary Baptist, and the anti-effort group took the name Primitive Baptist. The Clear Creek Church maintained strict discipline. A person was admitted to membership by baptism. If he failed ‘to walk up rightly before the Lord.’ it was not unusual for the church to withdraw its fellowship. However, this church used a little stronger language. It ‘excluded” erring members. They excluded people for several different reasons, some of which was as follows: drinking, dancing, adultery or fornication, failure to pay debts, profanity, lying, non attendance at church services, for uniting with the ‘Methodists Society,” for uniting with the ‘Presbyterian Society,” and for ‘joining the Campbellites.” One man was excluded for mistreating his wife and for not permitting her to attend services. The church now not only believed in missionary operations, but it practiced this belief. For instance, the church ‘extended an arm’ to the neighborhood where Bro R. C. Hill lived, to a place near Cypress where Bro William Runnels lived, to a school house in Hardin County, in the neighborhood of Daniel Younger on the waters of Huggins Creek, to the waterfalls near Purdy, and to other places not too far away. When the minister and some of the members of the congregation would go into these various communities, they did so after being authorized by the church to carry on the missionary work. The following expression is found in the minute book many times: ‘According to the liberty granted, some of the members of the Clear Creek church, met at the same place.” Their zeal produced results. For instance, on the fourth Lord’s day in September 1852, letters were given to 39 members for the purpose of constituting a church in Purdy to be called the Purdy Church. Most of these 39 members already lived in or near the county seat town. The family or surnames of the 27 white members were as follows: Devault, Inman, McDaniel, Chamness, Chandler, Pascal, Hammons, Sanders, Bell, Hearn, Brooks, Cloud, Lumpkins. The 26. colored members were Mariah Combs, Nancy Combs, Jerry Shull, Wilson Cross, Henry Walch, Orphia Cross, Rhoda Kendall, Martha Cates, Ann Bell, Cumfert Crum, Ellen Combs and May Coffman. A rather peculiar thing happened though on Saturday before the 4th Lords’s Day in October, just one month after these 39 members had been given letters so that they could form the church at Purdy. Several of those mentioned failed to unite in its constitution. Among those who
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returned and asked to be reinstated at Clear Creek were John, Frances, Thomas E. and Sara Ann DeVault; Thomas Prudence; Sarah, Jane and Louisa Inman; Rosannah McDaniel; William and Elizabeth Chamness; Robert Chandler and – Chamness. The 12 colored members did not return at this time to the Clear Creek Church, and several other white members joined with the Purdy group. These were excluded from the Clear Creek Church Some members asked for letters to that they could join with the group that had formed a church at New Prospect but were denied letters on the ground that the church there was not sound in doctrine and practice. Reference has already been made to the fact that the Clear Creek Missionary Baptist church ran into some difficulties with the first rules and regulations for the decorum of the church and it seemed necessary to rescind these rules and regulations. Operating for several years on the principle that the Word of God would be followed as far as the rules of decorum were concerned the church procedures in the transaction of church business. These regulations resemble some what those that are today found in Roberts Rules of Order. These were adopted the third Lord’s Day in September 1851. A Church Covenant was adopted at the same time and this resembles, but is not identical, to the Church Covenant that was published with our story about the Adamsville Missionary Baptist church. The Articles of Faith had probably been discussed for many years, but they had not been officially adopted until December 1855. The Clear Creek Baptist were unwilling to adopt anything of this kind just because some other Baptist church had done so. They wanted to make that whatever they adopted had a ‘thus sayeth the Lord.’ After each article that was adopted, there were many references to the Scriptures. They failed to approve or made some changes in two or possibly three of the Articles Of Faith. It was not until July of 1919, that the minutes of 1855 were amended to include all of the Articles of Faith and with the exact wording that appears in the Articles of Faith that are subscribed to by Missionary Baptists in general. For many years, before 1855, Lindsey Sanders would introduce some resolution concerning temperance. He wanted the church to go on record against any member using intoxicating liquor except for medicinal or mechanical purposes. They were laid over until some time later, but he was persistent. When the Articles of Faith were adopted in 1855, his resolution was included. What would probably have been about the most interesting of all of the old church records, those for the Civil War period were torn out of the record book. The members of the church say that these records were probably destroyed by some member of the Sanders family. It seems that some member of this family kept the record books for nearly 100 years. During the civil War this family, like many others became divided with some of the men fighting on opposite sides during that bloody conflict. During the war period probably the records contained harsh criticisms against those who may have fought for the Confederacy. After the war closed, and the tempers cooled somewhat, it was probably thought best to destroy the old records of the particular period. There is just one reference left in the old minute book that would seem to bear out the feelings that may have existed. In September 1861, A. M. Sanders and W. C. L. Sanders were appointed as messengers to the Unity Association that was to be held at Pleasant Grove church in
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Hardeman County. The following notation was made a little later: ‘The clerk was not called on for the letter to the Association as ordered above. Eleven churches failed to represent themselves in said convention. Having ‘Union’ proclivities they did not wish to corrupt their moral lest they become demoralized.’
Date unknown: Mrs. Luttrell is one of the county’s most successful teachers. She began teaching at Clear Creek or New Delight when she was only 19 years old. After a period of five years, she gave up her work to rear her children, but she was called back as quickly as possible and she will finish her 23rd year this term. Incidently, it may be added that she has taught all of these years in a little one teacher school, and there are no only two such schools left in the entire county. Had it not been her unusual ability as a teacher, her intense devotion to the community, and her love for her neighbor’s children, this school would have been discontinued some time ago along with about 70 other similar schools that all at one time were scattered over the entire county. Wile continuing her college work at Memphis State University, she wrote a theme in connection with her course in English and she gave some of the highlights of the history of the church to which she belongs. This English paper was prepared and dated March 20, 1958 and it is as follows: ‘The Clear Creek Church of Christ was constituted about the year 1827 or 1828 by Isaac Reed and Silas Grinder, a deacon in the church. Both of these men came from Williamson or Henderson County, Tenn, with about 11 charter members. Elder Isaac Reed was pastor for about 6 or 7 years and David Rainey was the church clerk for all those years. There was a division in the church about 1841 or 1842 when one part of the members took the name Primitive Baptist and the other part took the name Missionary Baptist. That was when Clear Creek Church took its name. In December 1844, the church met for the purpose of appointing a building committee to build a log church on the Purdy and Stantonville road, the exact spot is not known. Then later, another church was built on the same road on land that is now owned by Roy Luttrell ( ca 1959). This church was finished in the year 1847. The church remained there until 1901, when it was moved to a new location on land that at that time was owned by Dr. H. C. Sanders. This land is now owned (ca 1959) by Mr. M M Ballard. This is known as the Old Church by this generation. In July 1945, Dr. H. C. Sanders gave to the church a plot of land one mile north of the old church and on Hwy 64 for the purpose of building a new church as the old church was in a bad state of repair. A building committee was appointed . Bro Percy Ray of ..... missing In January 1955, the church met for the purpose of appointing a building committee for building another church. Rev. Lamar Ball was appointed supply pastor and superintendent of the building committee. The following served on this committee: Roy Luttrell (treasurer) Bill Jopling, Troy Ward, Hilmer Crabtree and Nelson Ward. The building program started in January 1955. It is a brick building that is modern in
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every respect. It has a large auditorium and there are 16 class rooms. The total cost of the church and its contents is $55,000. Clear Creek Missionary Baptist Church is located on Highway 64, about 8 miles from Selmer, Tennessee and about 5 miles from Adamsville. It is in the Lawton community.
Clear Creek Baptist Church - Friday, October 9, 1959 Many more interesting facts could be gleaned from the old record books of the Clear Creek Missionary Baptist church. It would be interesting to go through and list all of the names of the various pastors that have served this congregation. It would be worth while to list the members from the beginning the present time and to count the number of members who came from the Sanders family. For instance, just before the Civil War, there were 56 members of the church and 26 of these members bore the name Sanders. It has already been stated that some member of this family was the church clerk for more than 50 years. The Sanders members seemed to be no respecter persons and it was unusual for the church to exclude one of them from membership. They were people of strong convictions and it is hoped that someone will write a history of the Sanders family. The church ordained several ministers during its early history, but it would take too much time and space for this story. Mention has already been made of the fact that negroes were considered as brethren in the church long before the Civil War. One incident that occurred soon after this war will show their Christian attitude toward colored people. On the fourth Lord’s Day in October 1870, Jerry Shull, a colored man who had been a member pf the church and who had been preaching for some time, came before the presbytery of the church and asked to be ordained as a minister. He was given an examination by Elders York and Pickens, and he was duly ordained. There were camp meetings in the early days and baptizings were carried out in Turkey Creek. Some baptisms took place outdoors even during the coldest months of the year. The writer must bring these articles to a close though in spite of the many interesting things that must be omitted. Before the church building was completed at its new location on Hwy 64, some of the rooms could be used. Sunday School was held on Dec 15, 1946. Bro W. P. Littlefield was asked to preach. As this was the first sermon in the new building, Dr. H. C. Sanders made the comment in the record book that this was a glorious service. The Clear Creek Missionary Baptist Church is one of the larger churches of this county. It has a membership of about 300. The Sunday School has an enrollment of 176. The average attendance at all worship services is about 125, and the average attendance at Sunday School is about 100. The Training Union has 90 members. The budget for the year (1959) is $5,125.70 and weekly donations average about 94.45. The large auditorium will seat about 300 people and there are 15 class rooms in the educational annex. The church clerk is Roy Luttrell and the church treasurer is T. A. Roten. James Hall is the general Sunday School Superintendent and he is assisted by Fred Templeton. Mr. Hall is the
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song leaders, also. Fate Thomas is the secretary and treasurer of the Sunday School. The pianist are Linda Larue and Patsy Crabtree. The present pastor, Bro Herman Harbin has been with the church for the past three years and he has had an important part in the growth and progress of the church during that time. Other minister who have served the church in recent years are Bros. Pennington, West, Overton, Harmon, Butler, Crump, Mills, Littlefield, Clark, Ray, English, Couch, Ball and Vaden. The Deacons now are: Troy Ward, Lee Browning and D. C. Kiestler. Bros Farris, Clark, Meek and Britten have been ordained as ministers by this church in recent years. The present Sunday School teachers are: D. C. Kiestler, Mrs. Roy Luttrell, Mildred Crabtree, Mary Nell Browning, Willie Mae Thomas, Harlie Dee Evans, Mrs. Harbin, Mrs. Nelson Ward, Mrs. Fred Templeton and Henry ----, Mrs. Ruth Jopling, Toka Brooks and Mrs Dickey. The ushers are: Fate Thomas, Dock Evans, Rosco Raines and Nelson Ward. They are sometimes assisted by Hilmer Crabtree and Roy Luttrell. Troy Ward is the executive committeeman and T. A. Roten is the alternate. Elmo Brooks is the executive of the Training Union. Rosco Raines has charge of the young peoples department. Mrs. Fate Thomas has the junior girls and Mary Nell Browning has the junior boys. Mrs. T. A. Roten directs the primary department and Mildred Evans has charge of the beginners. Enloe Browning has the young adults and D. C. Kiestler has charge of the department for both men and women. The nominating committee for the year 1959-60 is composed of Lois Templeton, Enloe Browning, Charlie Pounds, Mrs. Fate Thomas and Mrs. Dock Evans. The pastor, the clerk, Sunday School superintendent and the director of Training Union sit in with this committee. Mr. And Mrs. D. C. Kiestler have been elected as messengers to the Association. Alternates are Mrs. Mary Ellen Tidwell, Mrs. Delia Browder and John Alexander. The Clear Creek Missionary Baptist Church seems to be a working and growing congregation. During the past nine years the membership has increased by 107. One year there were 46 additions. Not too many years ago there were 58 additions in one year. M. M. Ballard is the oldest living member of the church. He will be 92 years of age November 9 of this year. John Carroll is the only living person who became a member before the year 1900. His membership extends over a 62 year period. M. M. Ballard, his wife, who is familiarly called ‘Aunt Julie,’ Mrs. Irene Pettigrew and Mrs. Eula Cage have been members more than 50 years. Lee Browning and his wife, Mrs. Nettie, while not becoming members as early as the others, are two of the older members of the congregation. The church owns a tract of land that contains about 4 acres and there is plenty of room for expansion as its growth will demand. A few years ago, a part of this land was set aside for the cemetery. Already 14 people have been buried there. The first person to be interred in this cemetery was Ed Wagoner, Worly Tidwell was the last to be laid to rest almost in the shadow of the church building.
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PASTORS OF CLEAR CREEK MISSIONARY BAPTIST CHURCH
Clear Creek Primitive Baptist: Isaac Reed ca 1827 to ca 1834
John Reed ca 1834 to 1841
Clear Creek Missionary Baptist Reuben Day Dec 1843 - Jan 1846
A A Sanders Jan 1846 - Apr 1850
William A Henry Apr 1850 - Dec 1855
W L Hodges Apr 1856 - Dec 1856
No pastor Jan 1857 - Mar 1860
(Minutes only recorded 5 times)
A S Davis Mar 1860 - Aug 1860
W J Hodges Nov 1860 - Dec 1861
No pastor Jan 1860 - Jan 1867
(No minutes recorded)
J W York Jan 1867 - Dec 1870
J H Curry Jan 1871 - Dec 1871
J H Pickens Dec 1871 - Jan 1873
MINUTES OF CLEAR CREEK CHURCH
MCNAIRY COUNTY, TENNESSEE
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BOOK ONE
See first – of this book for history of the division between the
Missionary and Primitive.
Old record book of Clear Creek Church from early in its history, 1828,
telling of division between the Primitive and Missionary , on down till
about June 1872. Oct 3, 1944, (written ) and signed by H. C. Sanders
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Names of Church Members (Note: It is unknown when the information in column one was written. The members were listed in the new book. When the church split, the other group kept the minute book. It could be when writing the history of the church in the front of this book, they listed all the people that had been members since the church was formed. Or it could be this list of members are the ones that stayed. I think it is the members as of July 1842 and those added afterward. I have typed the listed just as it was in the book. Nancy Kennedy, transcriber * D M or Dis means dismissed * Some of the women have the letter S behind it. Apparently that means two women have the same name the one with S is the elder. Hezikiah Sanders 1 Dec’d Benjamin Sanders 2 Katharine Sanders married James McCraw 3 Thomas Sanders, Senr dec’d 4 Stanford L. Sanders said something about Texas 5 Martha Sanders 6 Thomas Sanders Junr 7 Olivia Sanders his (Thomas) companion 8 Dis A. A. Sanders to Purdy Church 9 Isbella Sanders his companion 10 William C. Sanders 11
| Polly Sanders S | D M by letter | 12 | |
| Dis | Katherine Sanders S | 13 | |
| Rachel P. Sanders S | Dism’d by letter | 14 | |
| J M. Sanders | Excluded | 15 | |
| Joel K. Sanders Junr | Excluded, restored | 16 | |
| L. M. Sanders | Excluded | 17 | |
| S. L. Sanders Junr | Excluded | 18 |
James McCraw 19
| Dec’d | Mahalah McCraw | 20 |
| Dis | John M. McCraw | 21 |
| William McCraw D M by letter | 22 | |
| Dec’d | Elizabeth McCraw S | 23 |
Katherine McCraw S 24
| Excluded | Mariann McCraw S | Excluded | 25 |
| James L Cardwell Sen | Excluded | 26 | |
| Leab Cardwell | Excluded | 27 | |
| T. H. Cardwell | Excluded | 28 | |
| James P. Cardwell | Excluded | 29 | |
| Manila (?) Cardwell S | Excluded | 30 | |
| James Cardwell Junr | Excluded | 31 | |
| Lucinda Cardwell S | Excluded | 32 |
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| Hirarm Cardwell | D M by letter | 33 |
| Sarah Cardwell | D M by letter | 34 |
| W W Ramsy | Dis by letter | 35 |
| Elizabeth Ramsey | Dis by letter | 36 |
William Pachal 37
Nancy Pachal 38
| Rebecca Terry | D M by letter | 39 |
| C. L. Terry | D M by letter | 40 |
| Scott Terry | D M by letter | 41 |
| Reuben Jackson | Excluded | 42 |
| Martha Jackson S | Excluded | 43 |
| Elizabeth Armes | Excluded | 44 |
| No first name Williamson | Not baptized | 45 |
| Charles Picket | Dead | 46 |
| Polly Picket | Dismissed by letter | 47 |
| Pheriba Picket S | Dismissed by letter | 48 |
| Lucretia Picket S | Excluded | 49 |
Lucretia Holland 50
Sarah Holland Dis by letter 51
J. T. McKenzie Excluded 52
Julia Rhea 53
William Rhea Excluded 54
Precilla Pearson S 55
Simon colored dead 56
Jack colored 57
Stephen colored dead 58
Lucy colored dead 59
Martha colored 60
| Mary Young | D M by letter | 61 |
| William Beaver | R by letter - dis by letter | 62 |
| Polly Beaver | R by letter - dis by letter | 63 |
| Eliza Auten S | Excluded | 64 |
| Nancy Jackson S | Excluded | 65 |
| Winney colored | Dis by letter | 66 |
Jemima Cardwell 67
George colored Dis by letter, dead 68
(Note: this page was torn on the side, the names are listed below that were readable)
Bud Burry
---- a man of color
Comfort, a woman of color
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Abner Farthing, by letter
Alfred Inman by experience
Martha, colored woman, by experience
James David by experience
Sarah Jopling by experience
Mandana (?) ---- Sanders by experience
Susan David by experience
Sarah Holland by letter
John Barns or Burns by experience
Mandy McKenzie, coloured
Martha Ann Farthing by experience
Violet, coloured woman
Charles, coloured man
Thos E. Devalt dis
Paulina J Inman dis
Sarah Inman dis
Jane or James Inman dis
Louisa Inman dis
Rosannah McDaniel dis
Elizabeth Chamness dis
Calvin B. Chamness dis
Emily Hearn (?) Dis
G. W. Bell To Purdy Church
Lucinda Lumpkins
Ellen Combs, coloured dis
Mariah Combs (?) col dis
Nancy Combs, col dis
---- Young by experience
---- Sanders by experience
---- Romine by letter
---- Romine by letter
-tavers (?) McCraw
---- L. Sanders
Sarah Angeline Burks Hardin Co
Alfred Monroe Sanders
Isabilla Frances Sanders
— Ann Sanders
---- L Sanders
Isabella McCraw
—is Carothers
William L C Sanders
Nancy Buris Out of neighborhood
Sarah Shutts Gone to parts unknown
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Stephn Harris
John Binson
Talitha Katherine Sanders
John Harvey Sanders
Sarah Lorene Benson
Martha Ann Sanders Howell
Adaliny Shutts Gone to parts unknown
James D Perkins, excluded
John Beaty, restored, excluded
page 9: A catalogue of the member of Clear Creek Church up to 1860 with remarks
Hezekiah Sanders deacon, dead 1
Alfred James M Sanders excluded 2
Jonathan R Sanders 3
Talitha C Shepherd 4
| Ibbie F Sanders | now Womack | 5 |
| Mary A Sanders | now Needham | 6 |
| Eliza Sanders | dead | 7 |
| Zebiah Sanders | 8 united with Cumberland | |
| Thomas Sanders | deacon, dead | 9 |
| Ollie Sanders | his companion | 10 |
| John H. Sanders | dead | 11 |
Lindsey Sanders 12
Vesta Ann Sanders now Shepard 13
Caladona L Sanders 14
Elizabeth L Sanders now Jackson, dis by letter 15
William C Sanders 16
| Martha H Sanders | his companion | 17 |
| Emeline M Sanders | now Pettigrew, excluded | 18 |
| Lindsey Sanders Sen | dead | 19 |
| Martha Ann Sanders | his companion, dead | 20 |
Elizabeth J Sanders (Jennie S)now Perkins 21
Byron B Sanders 22
William C L Sanders 23
Mary F I Sanders now McCollum 24
Aaron L Sanders 25
page 10: A catalogue of members of Clear Creek Church up to 1860 with remarks:
| James McCraw | 26 | dis by letter | |
| Catherine McCraw | his companion | 27 | dis by letter |
| Catherine Grant | 28 | never attended church | |
| Sarah Shultz | now Anderson | 29 | gone to parts unknown |
Adaline Shultz 30
Angeline Burks 31 in Hardin Co - not applied for letter
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Nancy Burks 32 does not attend church
Nancy Smith 33 gone to Missi
William Romine dead 34
James A Romine 35
| John Paschal Sr | dead | 36 |
| Margaret Paschal | his companion | 37 |
| John Paschal Jr | dis by letter | 38 |
| Nancy Paschal | 39 dismissed by letter | |
| Martha Howell | formally Sanders | 40 |
Wm C Shepherd T E Shepherd his companion 41
| Eliza Sheplin | (May be Shepherd) | 42 | |
| Kinnie M Shiplin | (May be Shepherd) | 43 | |
| Wm S Womack | 44 | never attend church | |
| Samuel B Womack | dead | 45 | |
| Wm Yarborough | excluded for drunkness | 46 | and immoral conduct |
| Henry Bailey | excluded same | 47 | same same |
page 12: A catalogue of members of Clear Creek Church up to 1860 with remarks:
Laney M Sanders excluded for drunkness and 48 other immoral conduct profane swearing
| Stephen Harris | same Same | 49 | same same |
| Thomas Erwin | deacon | 50 | |
| William H McCollam | deacon | 51 | |
| Samuel H McCollam | excluded | 52 | untied with cambilites |
| Amanda McCollam | now Sanders | 53 | |
| Jack Erwin, colord | left this world in full | 54 | confidence, so did Bro Jack |
| Violet Perkins | his companion | 55 | Violet & Lucinda never |
| Lucinda —, colord | 56 | attend church | |
| Manda McKenzie | 57 | united with Cumberland | |
| Sarah G Benson | excluded | 58 | united with Cumberland |
| John Benson | excl for | 59 | drunkness & profane swearin |
James David excl Never has his name on roll after the war
Susan David
Page 14: Church members
Martha A Sanders dead 1
Jennie S Perkins 2
W Clarke L Sanders clerk 3
Ann L Sanders 4
Griffin W L Sanders 5
Byron L Sanders 6
Lucy McCollum 7
William H McCollum deacon 8
Mary F J McCollum 9
Melissa McCollum 10
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John J Sanders 11
Ollived Sanders 12
Lindsey L Sanders 13
Elizabeth L Sanders Jackson, dis by letter 14
Amanda Sanders 15
William T Sanders 16
Rennie M Shepard 17
William C Shepard 18
Telitha C Shepard 19
Vesta A Shepard 20
Eliza Shepard 21
Margaret Sanders 22
Caldona L Sanders 23
Alfred M Sanders excluded 24
Orlando Shepard 25
Julia A Erwin 26
Thomas Erwin deacon 27
John Maness 28
Edward W Maness dis by letter 29
John W Pickens an ordained minister 30
James C Jackson ---- excluded 31
William C Sanders 32
Martha H Sanders 33
Emiline Pettigrew excluded 34
John Paschal Sr dead 35
Margaret Paschal Missed number
John Paschal Jr dis by letter 36
Mary A Neadham 37
Mahala Rousey 38
Angeline Williams excluded 39
Mary E Sanders 40
George W Sanders 41
T C McCollum 42
Alfred Whitaker dis by letter 43
Amanda E Sanders 44
Catherine Maness dis by letter 45
Mary A Pickens dis by letter 46
T M Sanders 47
Thos L Sanders 48
Mollie Mitchell dis by letter 49
Elizabeth Jackson rec by letter 50
C Shepard 51
The Clear Creek Church of Christ at its July meeting 1842 passed the following resolution
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to wit: “Resolved by the Clear Creek Church of Christ that she contend no longer with the anti effort brethren for the record book of this Church and that Stanford L Sanders, the clerk, proceed to purchase a record book in which to write the history of said Church and that Hezekiah Sanders, Stanford L Sanders and A Sanders be appointed a committee for the purpose of writing that history and that they do it in as concise a manner as practicable and lay it before the Church at its next meeting for confirmation or rejections.” In obedience to the foregoing resolution we beg leave to submit the following brief historical sketch of the Church above mentioned to wit. The Clear Creek Church of Christ in McNairy County, Tennessee was constituted about the year 1827 or 1828 by Elder Isaac Reed and Silas Grider, deacon, both of Henderson County, Tennessee, with about eleven members whose names follows:
Joseph Young Elizabeth Young David Rainy
John Ingram Penelope Ingram Winney Allen
Sister Russell Sister Blythe Absolom Blythe
Kiziah McKenzie Thomas Payne.
After said constitution the Church chose Elder Isaac Reed (as) pastor. Joseph Young (as) deacon and David Rainey (as) clerk. Elder Reed served this Church in the capacity of pastor for six or seven years, that is he had the pastoral care of it that long though he did not attend more than about two thirds of that time. The Church remunerated him liberally when they were in a circumstances to do so during the time he served them. There were various additions to the Church during his pastoral care, both by experience and baptism and letter and — for the most part of the time, enjoyed a good degree of harmony and peace. The additions were about as follows by experience and baptism: — Walker Wm Runnels Hezikiah Sanders James Pibus (?) and wife John Smith and wife David Jackson Nancy Rainy Nancy Runnels S Benjamin Sanders and wife Hiram Base (?) and wife Stanford Sanders and wife William Frost Jacob Jackson and wife Christopher Robertson and wife Thomas Sanders Sen Mar— Robertson Elizabeth Sanders S Sister Hutchison. John Preston
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And by letter as follows:
Sister Payne William Ramsey
Elizabeth Robertson, Aaron Gage
William Robertson William Barns (?)
James Robertson Father Buckhonon and wife
Alfred Needham and wife Manassah Buckhanon
Jemima Jackson William Buckhanon
Green Magee and wife we think 3 of Father Buckhanon’s daughters
Anna Rains Elder John Henson and wife
Sister Garner Sister Preston
Ziliah Ramsey Sister Burcett.
During this time Brother Joseph Young, the deacon, was dismissed by letter and Brother David Rainy departed this life and Brother Hezekiah Sanders was chosen deacon and Brother Jacob Jackson chosen clerk to fill vacancies and sometimes afterward Brother Jacob Jackson was chosen deacon also, and still remained. Clerk Elder Isaac Reed removed from this state and Elder John H Reed was by the Church chosen pastor in his place. He served the church in that capacity about seven years and for the most part of that time the Church enjoyed peace with some few exceptions. He was also liberally remunerated by several of the members for his services during the time of his pastoral care, There were several additions to the church during those years by experience and baptism and by letter.
By experience and baptism the following:
| Robert Rains | Hester Bircham S | Sister Terry |
| Nancy Sanders S | Sister Gaddy | Brother Middleton |
| Susannah Preston S | John Gray | Malinda Jackson S |
| Katharine Sanders S | Ephriam Buckhanon | William Paschal and wife |
| Jemima Barns | Simon a man of color | Lucy a woman of color |
Martha a woman of color.
By letter as follows:
Elder John Williams Robinson Gaddy Sister Gray
Reuben C Hill Stephen Carrol & wife
And James Cardwell by examination
A short time prior to the reception of Brother Hill, Brother Hezekiah Sanders resigned the office of deacon and after Brother Hill was received, he was by the Church chosen in his place. About this time the church extended an arm to a meeting house near Brother R. C. Hill,
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after which the following members applied for and obtained Letters of Dismissing. And they with others received there were constituted a Church. Those dismissed were R. C. Hill, Stephen Carrol & wife Sister Carrol. After which the Church extended an arm to the neighborhood where Brother William Runnels lives near Cypress Creek, at which place the following members were received by letter: Sister Runnels, Sister Berryman; and Iavan Case by examination; and a woman of color by experience and baptism. Then the arm was called in. Soon after this Brother Hezekiah Sanders was by the Church chosen deacon again. Elder John H. Reed relinquished the pastoral care of the Church in August or September A D1841. During the pastoral care of Elder Isaac Reed, this Church sent a petitionary letter to the Western District Baptist Association in order to obtain membership in so body. Which petition was granted and she was admitted according by and during the pastoral care of Elder John H. Reed. This Church ---- certain Rules of Decorum and adopted the same. One article of which says that every office in the Church shall be filled by a unanimous voice of the Church or seconds to this amount. After which the Church passed an act declaring non-fellowship with all the benevolent institutions of the day and missionary operations as carried on. She then applied to the Western District Baptist Association for a letter of dismissing, which she obtained. From August or September 1841 to the 25th day of January AD 1842 the Church had no preaching. Some time prior to January 25th, some of the brethren solicited Elder Obediah Dodson to come and preach for them and accordingly he, together with George W. Day, came and commenced a meeting on the 25th day of January aforesaid, at a school house near Thomas Sanders Jun. In the bounds of this church the meeting continued till Friday evening, ---- with increasing interest. During the progress of which it was ascertained that there were some persons who were desirous of uniting themselves to said Church. In consequence of which an opportunity was given on Thursday – January. Received two by experience who were baptized on the day following by O. Dodson and added to the Church to wit: Sarah Cardwell and Polly Sanders. During this time there were some feelings of discontent manifested by Brother Jacob Jackson in consequence of these brethren being denominated Missionary Baptist. But still he appeared to express his willingness for those brethren to baptize them. The meeting as before observed closed on Sunday evening but in consequence of others manifesting a desire to unite themselves to the Church and also a prospect of much good being done if the meeting was recommenced. Those ministering brethren were requested to return and hold another meeting and baptize those who wished to unite themselves to the church. They in compliance with said request, returned and commenced another meeting on Monday night 31st January. On Tuesday and Wednesday, the first and second days of February, after Divine Worship an opportunity was given for the reception of members. Received by experience and baptism, to wit: James McCraw Mahaly McCraw William McCraw Aaron A. Sanders Isabella Sanders Hiram Cardwell
These were all baptized by Elder O. Dodson. At the same time received Leah Cardwell by examination. The meeting then came to a close. During some part of this time, at intervals, there was some dissatisfaction manifested but
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still no open rupture. All met in session who were present and received the candidates and all agreed for Elder Dodson to baptize them on the 4th day of February 1842. The Church met at the same place (school house near Thomas Sanders Junr) after Divine Worship, an opportunity was given for the reception of members. Received one by experience and baptism: Oliver Sanders. Baptized by Elder O. Dodson. The meeting then came to a close. At this last meeting, some of the brethren were desirous of choosing Elder O. Dodson as pastor for this Church which was opposed by Brethren Jacob and David Jackson for the reason that he (Elder Dodson) believes in missionary operations. In consequence of this opposition, the choice of pastor was postponed. This we believe was the first open and public opposition. This spirit of resistance was perhaps in embryo about the January meeting and was now arrived nearly at manhood, strong enough to make public opposition. Between this time and the 26th day of March the brethren met at the above mentioned place for the purpose of discussing the matter and in order to settle the difficulty that was apparent, if that were possible. (After prayer) Brother Hezekiah Sanders made the following proposition to the opposing or anti-effort brethren to with: “That the Church meet at this place on the days which Elder Dodson can attend and preach. That he act as moderator for the Church and baptize all those received by experience during the time he can attend, say – or eight months.” This proposition was postponed by consent for the action of the Church on Saturday before the 4th Lord’s day in March. The Missionary question was then discussed by Brother R. C. Hill at some length which was not opposed any. The meeting then closed. The Church met on Saturday before the 4th Lord’s day in March and after worship the Church chose Elder Dodson moderator for the day. The proposition heretofore made by Brother Hezekiah Sanders was then proposed and seconded on the same in substance, to wit: “That the Church meet at this place (school house near Thomas Sanders Junr) the Thursdays before the second Lord’s day in each month, it being the time and place at which Elder Dodson can attend for the next – or eight months and transact her business. And that Elder Dodson act as moderator for the Church and baptize all that are received by experience during the time he can attend.” This motion or proposition was then put to the Church and carried in the affirmative without a dissenting voice. This act or proposition was passed as much for the reconciling of the anti-effort brethren as perhaps anything else in as much as they appeared to be very unwilling for Elder Dodson to be chosen pastor at this time. Looked like a reconciling differences and that here opposition to what the Church considered abounded duty had ended on harmony and peace had assumed their station. After this was done an opportunity was given for the reception of members. Received three by experience and baptism who were baptized on the day following by Elder O. Dodson, to wit: Elizabeth McCraw, T. H. Cardwell and Charles E. Terry. And on Lord’s day following, after Divine Worship, an opportunity was given for the reception of members. Received one by experience and baptism, to wit: John M. McCraw. Baptized by Elder O. Dodson. The meeting then closed - meeting in course till ---- Thursday, April 7th, 1842, the church met according to agreement and after Divine Worship, first gave an opportunity for the reception of members, no applicant. The peace of the Church was called for by Elder Dodson (moderator) which call was opposed by Brother Jacob
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Jackson, for the reason he said that he did not understand by the last act of the Church that Elder Dodson was to do anything more than preach and baptize. And that he did not understand that any other kind of Church business was to be done during these meetings. The — of the Church relative to this matter was there taken and decided unanimously with the exception of Brother Jacob Jackson that the Church understood at the passage of the act aforesaid that Elder Dodson was to act as moderator in doing all kind of Church business during the time he attended. He then observed that the act was not spread upon the minutes of the Church. But the Church decided that it was her act and that the clerk ought to have recorded it. The meeting then closed. Between this time and May 5th, a spirit of discontent and anti-effort became very manifest among several of the members. So much so, that they were unwilling for Elder Dodson to preach, baptize or act as moderator for the church, thus refusing to comply with the requisition of that act which they had but a short time previous assisted in passing. On Saturday before the 4th Lord’s day in April, (1842) several of them met at the meeting house near Clear Creek for the purpose of doing Church business contrary to the agreement to meet at the school house near Thomas Sanders Jun. A motion was made by Brother John Preston, seconded by Brother David Jackson that they set as a Church and do Church business. This motion was opposed by brethren Hezekiah Sanders and Stanford L. Sanders which prevented them from doing any Church business and they all, or nearly all, declared they would not meet at the school house to do Church business any more. The meeting then closed. The Church met according to agreement May 5th 1842. After Divine Worship, first gave an opportunity for the reception of members, no applicant. Elder Dodson began to be excused from acting as moderator on this day and Brother James Cardwell was chosen in his place. After which a motion was made and seconded that this Church do away her Rules of Decorum and be governed by the Word of God. Which was then put to the Church and carried in the affirmative. A second motion was made and seconded that an act heretofore passed by the Church declaring non-fellowship with all the benevolent institutions of the day and Missionary operations be carried on be rescinded. Which was put to the church and carried in the affirmative. After which a motion was made and seconded to choose Elder Obediah Dodson as pastor for the Church until the 15th day of November next and Brother Sanford L. Sanders church clerk. All of which was put to the church and carried in the affirmative. The meeting then came to a close till meeting in course. The above was done after and in consequence of Brother Jacob Jackson and others dissenting from the agreement of the Church at her March meeting. For prior to their meeting a considerable majority of the members were anxious to obtain his pastoral care and maybe have been chosen pastor at that time but those in favor of it were equally anxious to continue in peace and harmony and the proposition before mentioned was made in order that the church might continue in that condition as before stated and Elder Dodson would not have been chosen at pastor at this time if these brethren had not dissented from the agreement. It is due to the anti- effort brethren to say that they used all the means that lay within their reach which ought to have been used in order to reconcile differences and being about a reconciliation and in as mild a manner as need be. But all to no purpose at will appear from the -----. About this time the anti-effort brethren, though in the minority, claimed to be the Church and refused to let the Church have the Church book. See it a take a transcript of the record which is the cause of the writing this historical sketch. ? (Note: first part of this sentence doesn’t make
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sense.) The Church met on the 27th, 28th, and 29th days of May and after Divine Worship, gave an opportunity for the reception of members. No Applicant. The meeting then closed. On Thursday before the second Lord’s day in June the Church met and after Divine Worship gave opportunity for the reception of members. No applicant. The meeting then closed till meeting in course. Between this meeting and the Thursday before the second Lord’s day in July (1842) the Church met at the Meeting House near Clear Creek. That is on Saturday before the 4th Lord’s day in June, after worship service, the Church agreed to set as a Church in order, if possible, to reconcile the offending brethren. Chose Elder John H. Reed moderator for the day and invited visiting brethren to seat with us. It was then ordered that the record of the Church be read from January to the April meeting. Which was done. First was brought against the Church by Brother John Preston that she had departed from her constitution. He was called upon to tell what he meant by saying constitution and he could not or would not tell, but the best information that could be obtained - it was an act passed by the Church some years ago declaring non-fellowship with benevolent institutions of the day and Missionary operations as carried on. Which act as before shown the Church had rescinded. Secondly he charged the Church with having joined the Missionaries, which charged could not be sustained. The Home Missionary operations or support of the ministry was then discussed by both sides that is whether or not Christ’s ministers devote their whole time to the work of the ministry and be supported by churches according to the Scripture. A motion was then made and seconded to the effect, “does the Church believe in the Home Missionary Operations as discussed.” Which was then put to the Church and decided in the affirmative as follows, to wit: those who voted in the affirmative are:
| James McCraw | John M. McCraw | William McCraw |
| Mahaly McCraw | Elizabeth McCraw | Polly Sanders S |
| Oliva Sanders | Benjamin Sanders | Katherine Sanders |
| Katherine Sanders S | Thomas Sanders Senr | Stanford L Sanders |
| Martha Sanders | Hiram Cardwell | A. A. Sanders |
| Isabella Sanders | Hezekiah Sanders | William Paschal |
Charles L Terry Visiting brethren R. C. Hill, Jemima Merill ?,
colored persons belonging to the church: Simon, Lucy and Martha. 24
Those who voted in the negative are:
| John Preston | Susannah Preston S | Jacob Jackson |
| David Jackson | Polly Jackson | Melinda Jackson S |
| Alfred Needham | Polly Needham | Nancy Rany |
| Green McGee | Anna Rains Jemima ---- heretofore Jackson |
and John Smith. 13
Meeting then closed.
On Thursday before the second Lord’s day in July the Church met at the place heretofore appointed and after Divine Worship, first gave an opportunity for the reception of member. No
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applicant. Secondly, the following resolution was offered, seconded, put to the Church and passed, to wit: “Resolve by the Clear Creek Church of Christ that she contend no longer with the anti- effort brethren for the record book of the Church and that Stanford L. Sanders, the clerk proceed to purchase a record book in which to write the history of said Church and that Hezekiah Sanders, Stanford L. Sanders and A. A. Sanders be appointed a committee for the purpose of writing that history and they do it as in as concise manner as practicable and lay it before the Church at its next meeting for confirmation or rejection.” The meeting then closed till meeting in course. During the existence of this Church the following persons have been excluded for immoral conduct to wit: (No first name) Walker William Frost Robert Rains Johnson Middleton Nancy Anderson (formally Sanders) and others whose names do not appear above when the Home Missionary question have been dismissed by letter. Except some who live in the bounds of the Church and who were not there on that day and some who do not live in its bounds but have not yet applied for letters of dismissing. All the foregoing history is gathered from memory or nearly so in consequence of the Church being refused the use of the Church book by her former clerk and therefore it is doubtless in some places imperfect but the statements and in deed all the history here given to our almost certain knowledge is true , all of which is respectfully submitted. Stanford L. Sanders Hezekiah Sanders Aaron A. Sanders
On Thursday before the second Lord’s day in August, (1842) the Church met at the place heretofore appointed and after Divine Worship, first gave an opportunity for the reception of members. No applicant. Secondly the clerk requested the Church to grant him an assistant clerk which was granted and Brother A. A. Sanders was appointed. Then the committee heretofore approved to wit: Hezekiah Sanders, A. A. Sanders and S. L. Sanders to write a concise history of the church. Requested leave to report which was granted the history was then laid before the Church and received without a dissenting voice. The church then in compliance with a request from the neighborhood of Daniel Younger on the waters of Huggins Creek, McNairy County, agreed to enter an arm to said Daniel Younger and appointed a committee compiled of the following brethren to wit: James McCraw, Benjamin Sanders and S. L. Sanders to attend at so Young’s on the 19th of August for the ---- of members. The meeting then closed until Thursday before the second Lord’s day in October. Elder O. Dodson, Mod S. L. Sanders, CC
August 19th, 1842 Two of the committee (to wit: James McCraw and S. L. Sanders) heretofore appointed, attended at Daniel Young’s (not sure Young or Younger) on the day and date above mentioned and after Divine Worship gave an opportunity for the reception of members. Received one by experience and baptism: Mary Young. Elder O. Dodson, Mod James McCraw, S. L. Sanders, committee
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On Thursday before the second Lord’s day in October the Church met at the place heretofore appointed and after divine worship, first gave an opportunity for the reception of members, no applicant. Second sister Mary Young requested through Elder O Dodson a letter of dismissing, which was grant. A motion made and seconded put to the Church and passed in the affirmative that the arm heretofore extended to Daniel Young be extended no longer, the meeting then came to a close. This the 13th of October 1842. Elder O Dodson, Mod. S. L. Sanders, C Clk.
The Church met on Wednesday before the fifth Lord’s Day in October 1842 and the meeting continued ten days during that time. 25 united with the Church by experience. 22 of whom were baptized to wit; Elizabeth Avins (?), Lucretia Holland, Sarah Holland, Rebecca Terry, Scott Terry, Katherine McCraw, Marian McCraw, Jasper Marion Sanders, James Cardwell Jun, Charles Tackett, Perely Pickett, William C Sanders, Rachel P Sanders, James Prier Cardwell, Manila Cardwell, Reuben Jackson, Martha Jackson, Thomas Sanders Junr, Joel K. Sander Junr, Thomas McKenzie, Precilia Pearson, Lany McBride Sanders — Polly Pickett, Luella Rhea and Sister Williamson not baptized. The meeting then closed Nov 4th. O Dodson, Mod; S. L. Sanders, C Clk
Nov 18th the Church met again and continued the meeting four days and received three by experience and baptism. Lucretia Pickett, S L Sander Junr, William Rhea. The church on Monday, the last day of the meeting chose Elder Griffin Wright to take pastoral care of her for twelve months. Done in conference Nov 22, 1842. O. Dodson, Mod; S L Sanders C Clk
December 31st, the Church met again and continued the meeting two days and received three by experience and baptism: Lucinda Cardwell, Jack a man of color and Stephen a man of color. The meeting then closed. O Dodson, Mod; S L Sanders, C Clk
January 1843: According to the liberty granted by the Church some of the members met at
Purdy and after Divine Worship, an opportunity was given for the reception of members.
Received two by letter, to wit: William Beavers and Polly Beavers. Elder O. Dodson, Mod;
S L Sanders, C Clk
February 7th, 1843: The Church met together Tuesday after the first Sabbath in February and after Divine Worship gave an opportunity for the reception of members. Received one, to wit: Poly Auton, by experience. Elder O Dodson, Mod; S. L. Sanders, C Clk
Clear Creek Church, May 27th, 1843. The Church met together Saturday before the fourth Lord’s Day in May and after Divine Worship proceeded to business. First, in consequence of Brother Griffin Wright not being able to take pastoral care the Church as heretofore chosen. She makes choice of Brother Obadiah Dodson to take the pastoral care until the 25th of December next who now takes charge of her as requested. Next gave an opportunity for the reception of members. Received one by experience. Eliza Auton. Then came Jemima Cardwell and requested to know if the Church held her in fellowship which being put to the Church was answered in the
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affirmative. The Church was then dismissed to meet again at candle lighting. Met according to appointment and after worship gave an opportunity for the reception of members. Received one by experience, to wit, Nancy Jackson. Elder O. Dodson, Mod; S L Sanders C Clk
June 23, 1843: According to the liberty granted by the Church, some of the members met at Purdy on Friday before the fourth Lord’s Day in June. After Divine Worship an opportunity was given for the reception of members. Received one by experience, to wit, Winney, a woman of color. Elder O. Dodson, Mod; S S Sanders, Asst C Clk
Clear Creek Church, June 24th 1843: The Church met together Saturday before the 4th Lord’s Day in June and after Divine Service proceeded to business. First gave an opportunity for the reception of members. No applicant. Next a motion made and seconded that the Church make choice of a Moderator. Brother O. Dodson nominated and chosen. Also received a letter from Mount Pleasant Church requesting help in case of a difficulty with them. The Church granted her request and appointed Brethren Benjamin Sanders, Rebecca Sanders and Stanford L. Sanders, Senr to go and assist them. This 24th June 1843. Elder O. Dodson, Mod; S L Sanders, C Clk
According to the liberty granted some of the members of the Clear Creek Church of Christ met at a place called the water fall near Purdy on the 4th Lords’ Day of June 1843 for the purpose of attending to the baptism of Winney, a woman of color, who was received on last Friday night by experience at Purdy and after meeting at the water, a door was opened for the reception of members. Received one, a man of color named George, by letter, after which Elder O. Dodson administered the ordinance of baptism to the above named Sister. June 25th, 1843. Elder O. Dodson, Mod; A A Sanders, Asst C Clk
The Church met together on Saturday before the 4th Lord’s Day in July and after Divine
Worship proceeded to business. First gave an opportunity for the reception of members. No
applicant. Next a motion made and seconded that the Church make choice of another Deacon,
being put to the Church was decided in the affirmative.
Clear Creek Church, July 22, 1843. Brother A. A. Sanders was nominated and chosen (transcriber note: as Deacon, see above). Resolved by the Church that he be ordained at our next meeting if a Presbytery can be had. Also the Church requested Brother O Dodson to solicit Bro Griffin Wright to assist in the ordination. Elder O Dodson, Mod; S L Sanders, C Clk
According to the liberty granted, some of the members of the Clear Creek Church met at Purdy on the 4 Lord’s Day of July, at night. After Divine Service an opportunity was given for any who desired it, to unite themselves to the Church. Received one by experience, Rachel, a woman of color. Baptism deferred to 4th Lord’s Day in August next. After which elder Dodson pronounced the benediction and dismissed the congregation. July 23, 1843. Elder O. Dodson, Mod; A A Sanders, Asst C Clk.
The Church met together on Saturday before the 4th Lord’s Day in August and after Divine
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Service proceeded to business. 1st gave an opportunity for the reception of members. No applicant. 2nd the ordination of Deacon laid over until the first Lord’s Day in October next. This August 25th 1843. Elder O. Dodson, Mod; S L Sanders C Clk
Clear Creek Church of Christ, Saturday before the first Lord’s Day in October 1843. The Church met and after Divine Worship an opportunity was given for the reception of members. Received one by experience, Moses Arms (?) who was baptized on the following day by the pastor. Then dismissed. The Church met on Lord’s Day, following a motion made ‘shall we proceed to the ordination of A A Sanders as an additional Deacon. The Presbytery then requested a Deacon H Sanders to present the candidate that we shall (proceed). The presbytery then proceeded examination and ---- Elder O Dodson. Charge by Elder George W. Day. Right hand of fellowship by the Presbytery and the brethren generally. Then the Presbytery dissolved and proceeded to the services of the day. The church met again on Monday, Tuesday and Tuesday night and after Divine Worship on Tuesday night an opportunity was given for the those who wished to unite themselves to the Church to avail themselves of the -------. Received one by experience. M Johana Thornhill. (?) Who was baptized on the following day by Elder George W. Day. The meeting the closed. Elder O Dodson, Pastor; A A Sanders, Asst Clk
The Church met again on Saturday before the 2nd Lord’s Day In November 1843. After Divine Worship an opportunity was given for the reception of members, no applicant. On the following day, a motion was made and seconded that ‘A A Sanders have the privilege to exercise in public in any way that he may feel it to be his duty according to the Word of God.’ The Pastor then dismissed the congregation. Elder O. Dodson, Pastor; A A Sanders, Asst Clk
The Church met on Saturday before the 2nd Lord’s Day in December 1843 and after Divine Worship an opportunity was given for the reception of members. No applicant. Congregation dismissed by the moderator. Met on Lord’s Day following and after worship the meeting closed. Elder O Dodson, Mod; A A Sanders, Asst Clk
The Church met on the 14th day of December, after Divine Worship, chose Elder Griffin Wright moderator for the day. An opportunity given to any who might wish to unite themselves to the Church. One applicant. Lindsey Sanders who was received and baptized by Elder Griffin Wright. The meeting then closed. Elder G. Wright, Mod; S L Sander, C Clk
Clear Creek Church, December 30, 1843. The church met on Saturday before the fifth Lord’s Day in Dec and after Divine Worship, an opportunity was given for the reception of members. No Applicant. The Church next proceeded to call for a minister for the next twelve months, as brother Elder O. Dodson could not conveniently attend her any longer. She then without a dissenting voice chose Elder Reuben Day who accepted the call. The meeting closed for the day. PS also chose him moderator. Elder O. Dodson, Mod; S L Sanders, C Clk
The Church met on Saturday night before the first Lord’s day February and day following
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and after Divine Worship came to a close. Feb 3, 1844. Elder R Day, Mod; S L Sanders, C Clk
The Church met on Saturday night before the first Lord’s Day in March and day following and after Divine Worship came to a close. March 2, 1844. Elder R. Day, Mod; S L Sanders, C Clk
The Church met on Saturday before the first Lord’s Day in April and after Divine Worship, reference called for, none. Nothing more necessary. Dismissed by the motion she met again on the next day and after Divine Worship gave an opportunity to (those) who wished to unite themselves to the Church. One applicant who was received and baptized, a man of color named Harry. The pastor then dismissed the congregation. April 6th, 1844. Elder R. Day, Mod; S. L. Sanders, C Clk.
The Church met on Saturday before the first Lord’s Day in May and after Divine Worship gave an opportunity to those who wished to unite themselves to the Church. No applicant. The Church next taken in to consideration the circumstances of Brother C L Terry and Sister Rebeccah Terry, having obtained letters of dismissing from her have since attached themselves to the Cumberland Presbyterian Society. The Church hereby and for the fore said cause declare a non fellowship for the above aforesaid Brother and Sister. The Church also authorized the clerk to erase Precilla Pearson, now Wilson, name from the Church Book for attaching herself to the Cumberland Presbyterian Society. A motion made and seconded that two of the brethren be appointed to visit Sister Eliza Auton, Nancy and Martha Jackson for withdrawing from the fellowship of the Church and that they report to our next meeting. Brethren A A Sanders and James McCraw appointed. The pastor then dismissed the congregation. May 4, 1844. Elder R Day, Mod; S L Sanders, C Clk
The Church met on Saturday before the first Lord’s Day in June 1844. After Divine Worship an opportunity was given for the reception of members. No applicant. Brothers A A Sanders and James McCraw who were at the last meeting appointed a committee to visit Sisters Nancy and Martha Jackson and Eliza Auton for the purpose of ---- them to turn from the error of their way, now made their report, which is as follows: that they have visited two of those persons, the Sister Jackson, talked to them, and admonished them, but were not able to obtain any satisfaction. The other they have not been able to see, but had learned that she had since submitted to a baptism. A motion was then made that this Church withdraw her fellowship from them which was seconded and carried unanimously. A ------- of this ------- was then offered, seconded and passed. ---- ---------- by the church thus Hezekiah Sanders, Lindsay Sanders and A A Sanders be appointed a committee to write out and subscribe the cause of separation from this Church of the Anti-effort party, their actings and doings since, the actings and doings of Elder J H Reed, reaction (?) to this difficulty and that they draw up a ---- to the Mount Moriah Association and in short, make an exhibition of all the facts relative to this matter, which they may deem important to be known, and also the same before the Church at its next monthly meeting, and if received, resolved that the same be published in the Baptist Banner and ------. The congregation was then dismissed.
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The Church met first Lord’s day June after the Divine Worship an opportunity was given for the reception of members. Received one, Jerry Shull, a man of color, by experience. Baptized Sunday by Elder R. Day and then dismissed.
On Wednesday before the third’s Lord day in June, (1844) the church met, after Divine Worship, a resolution of the following report was offered, seconded and passed to wit: re---- this we do hereby request the anti-effort brethren who separate themselves from this Church , and who also claim to be the Clear Creek Church of Christ, to make out a statement of all the facts ----- to the difficulty between them and us, and their for claiming to be the Church at present the same at our next monthly meeting, so that their statement and our may be published together, and that they — not find of this request. The meeting then closed. Elder Pettus, Mod; A A Sanders, Asst CC.
The Church met on Saturday before the first Lord’s Day in July (1844) and after Divine Worship chose Brother William Henry Tennison moderator for the day. Reference called for the committee who were appointed at our last meeting to write out certain resolutions the she then entered into. Reported. And the resolutions read put to the Church and received. A motion then was made, seconded and past to the Church that we declare a non-fellowship for Brother Reuben Jackson for withdrawing himself from the Church and unity with the anti-efforts who in a disorderly manner broke off from the Church. The church decided in the affirmative. The meeting then came to a close. Dismissed in order. W. H. Tennison, Mod; S L Sanders, C Clk
The Church met together on Saturday before the first Lord’s Day in August (1844) and after Divine Worship gave an opportunity for the reception of members. No applicant. A suggestion made to the Church to join Big Hatchy Association. On motion it was laid over until our next meeting. The meeting then came to a close. R. Day, Mod; S L Sanders, C Clk
The church met on Saturday before the first Lord’s Day in September (1844). After Divine Worship gave an opportunity of members. No applicant. The proposition that was made at the August Church session to unite with the Big Hatchie Association was then called up and negative. After which Brother H Sanders informed the Church that he had talked with Bro John McKenzie relative to his disorderly conduct, to wit, for mistreating his wife and refusing her the privilege to attend the preaching of the Gospel and for the absenting himself from Church meetings and that he, McKenzie, refuses to make any acknowledgment. Those crimes being public, a motion was then made that he be excluded from the fellowship of this Church which was seconded, put to the Church and carried without a dissenting vote. The meeting then came to a close. R. Day, Mod, A A Sanders, Asst Clk
The Church met at Brother Thomas Sander’s on Thursday evening before the 2nd Lord’s Day in September (1844) in order to transact business she deemed necessary to be settled. After prayer by the moderator, the Church being organized proceeded to business. The following charges against Bro James Cardwell, Senr were then read: Charge
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1st He has charged Bro H Sanders with ruling the Church and thereby has endeavored to cast a reproach on God’s name. 2nd He has endeavored to affect a disunion in the Church rd 3 And for that purpose has endeavored to sow disorder 4th He has charged Bro H Sanders with endeavoring to introduce a new system of church government to exclude the sisters from hearing Christian experience. th 5 He has said that if the church did not join the Association he would leave her and take off some eight members with him. th 6 He has said no person should join the church if he could prevent them. 7th The Church charges him with heaving acted to a considerable intent premediately in the endeavor to affect a disunion. 8th The generator of his conduct for sometimes has been disorderly and disorganizing. Bro James Cardwell being present endeavored to make defense. A motion made and seconded the he exclude from fellowship of the Church put to the Church and carried in the affirmative. R. Day, Mod; S L Sanders, C Clk
The Church met on Saturday before the 5th Lord’s Day in September (1844) at the usual place of meeting. After prayer and preaching by brethren Witt & Maracle dismissed. To meet on Lord’s Day. The brethren met accordingly, preaching by the above mentioned brethren. Dismissed by the moderator. R. Day, Mod; S L Sanders, C Clk
The Church met together on Saturday before the first Lord’s Day in Nov 1844 - and after Divine Service proceeded to business. A motion was then made and seconded that the church withdraw her fellowship from Sister Leah Cardwell in consequence of her declaring a non- fellowship for a portion of the members of the Church and for withdrawing herself from the body in a disorderly manner. The motion then being put to the church was decided in the affirmative. There being no more business on hand was dismissed by the moderator. R Day, Mod; S L Sanders, C Clk
The church met together on Saturday before the fifth Lord’s Day in December 1844 and after Divine Service first gave an opportunity for the reception of members. No applicant. Second - the time for which Elder Reuben Day was elected to the pastoral care of the Church having expired. Chose Brother Reuben Hill, moderator for the day. The Church again elected Elder Reuben Day her pastor and moderator for the insuring year. The Church appointed (after deciding that they will build a meeting house) brethren Benjamin Sanders, Thomas Sanders, Lindsey Sanders, Hezekiah Sanders, Hiram Cardwell, James McCraw and Stanford L Sanders as a committee to whom the Church refer the kind of a house to be built. Decided by the Church that the house be built near the house where Father Sanders ------ old house. The Church request to know of Elder Day whether he would take the care of them to which he contented. There being no more business on hand was dismissed in order. R. C. Hill, Mod. S L. Sanders, C Clk
The Church met together on Saturday before the 2nd Lord’s Day in March 1845 and after Divine Worship - there being no business on hand came to a close. Dismissed by the moderator. R Day, Mod; S L Sanders C Clk
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