New Hope-Bethel, Sabine County

Historical Marker at New Hope-Bethel Baptist Church, erected in 1974.[i]

In the early 19th century, Bethel Baptist Mission was established one mile east of this marker, on a lane that is now Farm Road 276. About 1818, Elder William Cook (d. 1829), having emigrated from North Carolina to southwestern Louisiana, began preaching both east and west of the Sabine. A log cabin under a catawba tree on property of Henry Chambers and his son, Allen, was site of Bethel Mission services. Elder Cook’s work here and elsewhere is described by heirs of the pioneers and by a 1910 Louisiana history, “Footsteps of the Flock,” by Ivan M. Wise.[1] Bethel Baptist Church was constituted on Feb. 7, 1841, as a congregation of the Pilgrim Church of Regular Baptist Faith and Order.[2] At that time a frame meetinghouse was built. Bethel broke off its fellowship with the Pilgrim Order in 1849,[3] joining the Central Missionary Baptist Association.[4] The name “Bethel” was changed about 1870 to “New Hope.”[5] This church joined the Southern Baptist Convention in 1927. It also belongs to the Sabine Valley Baptist Association. W. T. Love has been pastor since 1937. New Hope-Bethel Church stands on land which was donated by J. G. Mason. The present brick sanctuary was erected in 1970.

As I have studied the history of the Sabine Baptist Association and related matters, I have found original documents that call some of the matter on this historical marker into question.

1. I will pass over the work of Elder Cook, since this does not intersect with the work of the Sabine Association.[ii]

2. This is confirmed in the minutes of Pilgrim Church, when Daniel Parker and William Brittain “did at the hou[s]e of Brother Theo. Harris in Sabine County Republic of Texas on the 7th day of this month [February, 1841, rlv], Constitute and Organise a Church of the Regular Baptist faith and order upon the artical of faith upon which this Church stands constituted...”

3. In September of 1841, Pilgrim refers to her as “our sister the Bethel Church.” At least by November 1843 Bethel Church had “broke off its fellowship” with Pilgrim, when Bethel joined with four other churches in forming the Sabine Baptist Association – rather than joining the Union Association of which Pilgrim was a member. Pilgrim Church noted this situation regarding the Bethel Church in her August 17, 1844 minutes, stating that the “Bethel Church has united in an associated compact with churches with whoom we have no fellowship.”

4. There was no “Central Missionary Baptist Association” in 1849. Some churches that had been in the Sabine Association formed the Eastern Texas Association of United Baptists in 1849/50. The Eastern Texas Association changed its name to Central Baptist Association in 1852, and is currently known as the Central Missionary Baptist Association.

5. There may be other information that needs to be understood about the name change – e.g. the name might have been changed back and forth. However, according to B. F. Burroughs, after the Bethel Church fell into the disorder of open communion and apostasy, 19 former members organized the New Hope Baptist Church in April 1853.[iii] The church is “New Hope” in the 1850s in the Central Baptist Association minutes.

---

[i] Located north of Milam. Take SH 87 about 4.5 miles north, then west on New Hope Baptist Church Road.

[ii] Though Cook was not connected to the (Texas) Sabine Baptist Association, he has at least a tentative connection to the Louisiana and Texas Regular Predestinarian Baptist Association. R. T. Gibson of Bethel, where Cook was supposed to have preached, was in the organization of it. Benjamin Garlington, also in the organization of this association, followed William Cook as pastor of the Zion Hill Church on Negreet Bayou in Sabine Parish, Louisiana. In Footsteps of the Flock, Ivan M. Wise claims that William Cook “organized a church in Sabine County, Texas.” Even if so, the Bethel Church was a distinct church organized under the authority of the old Pilgrim Church.

[iii] The Tennessee Baptist, October 29, 1853, page 4.

The Tennessee Baptist, Saturday, October 29, 1853, p. 4

More Louisiana and Texas Predestinarian History

At the beginning of this month I wrote about the Sabine Baptist Association, and three associations that derived from it – Eastern Texas Missionary, Eastern Texas United, and Freewill Missionary Baptist.

Though I did not include it, the beginning of another association – The Louisiana and Texas Regular Predestinarian Baptist Association – is often attributed to dissension in the Sabine Association. For example, in The (Rusk, Texas) Cherokeean, Thursday, October 4, 1973, Samuel B. Hesler listed three associations that came out of the old Sabine Baptist Association: 1. The Eastern Texas Missionary Baptist Association; 2. The Free Will Missionary Baptist Association; and 3. The Louisiana and Texas Regular Predestinarian Baptist Association.[i]

The Cherokeean (Rusk, Tex.), Thursday, October 4, 1973, page 2

Confusion by and/or misinterpretation of Z. N. Morrell’s assessment of the dissolution of the Sabine Association has led to this. In his book Flowers and Fruits from the Wilderness, Morrell wrote, “…the brethren east of the Trinity were suffering sorely in consequence of the anti-missionary element. One extreme, if pressed persistently, usually begets another, and this furnished no exception to the rule. Antinomianism, founded on predestination and election, pressing the eternal purposes of God, without the proper consideration of the means leading to the end, drove some brethren to the opposite extreme, who, under the influence of Arminianism, waged a relentless war against their ‘iron jacket’ brethren.  These opposing elements, both alike at war with truth, finally resulted in the dissolution of the Sabine Association, at its sixth or seventh session, held with Mount Olivet church, Cherokee County. The anti-missionary and free-will elements, went off into small and separate organizations. The mission element rallied under the auspices of the Soda Lake Association…”[ii] Immediately after mentioning the “mission element,” Morrell writes of a convention in 1844 that “was called by the regular Predestinarian Baptists of the East, which met with the Antioch church, in Jasper County” – making it seem that this is directly related to the troubles in the Sabine Association. He then turns to the “extreme measures adopted by these brethren in their opposition to all mission organizations” that “drove other brethren off to the other extreme, even into fanaticism, under the name of ‘Free Will Baptists’.”[iii] All this makes it seem that the association formed at Antioch in Jasper County – the Louisiana and Texas Regular Predestinarian Baptist Association – was a result of the trouble in the Sabine Association. I believe that Morrell only intended the give examples of what he thought were the extremes. Nevertheless, the way he wrote this makes it seem that this Regular Predestinarian Baptist Association was formed as a direct result of the trouble in the Sabine Baptist Association.

However, the churches that formed the Louisiana and Texas Regular Predestinarian Baptist Association never affiliated with or connected themselves to the Sabine Baptist Association. One preacher had a former connection with both the Union Regular Predestinarian Association and the Bethel Church in Sabine County, but appears to have had no connection with or participation in the Sabine Baptist Association. The minutes of the Pilgrim Church describe R. T. Gibson as appearing “to have been the only member of that church who seems to have regarded with attention the faith and order of the authority that constituted that church...”[iv]

The five churches named in the organization of the Louisiana and Texas Regular Predestinarian Baptist Association are: Antioch church, Louisiana; Salem, Wolf Creek, Texas; Antioch, Texas; Harmony, Texas; and Mt. Olive, Texas.[v] I have attempted to identify these churches.

Antioch (Louisiana) is apparently the Antioch Church, near Big Woods, in Calcasieu Parish, which was first in the Louisiana Baptist Association. Antioch in Louisiana is described as originally located in St. Landry Parish – “This church was situated on the Calcasieu, in the Parish of St. Landry” – but later Calcasieu Parish. The state created Calcasieu Parish in 1840, from the parish of St. Landry. Antioch was organized in 1828 (or at least joined the Louisiana Baptist Association that fall),[vi] and withdrew from the Louisiana Association in 1844.[vii]

Antioch (Texas) is in Jasper County, Texas. Antioch near Buna in Jasper County still exists today. It was organized 1841 in the home of John and Mary Richardson. According to the historical marker, Elders Levi A. Durham, Edward Parsons, and Josiah Wheat acted as the presbytery.[viii] The present meeting house of Antioch is located about four miles northwest of the town of Buna on County Road 701.

Harmony was in Jasper County, Texas. Alfred Lyons’ November 1844 letter to The Primitive Baptist says the association in 1845 would be held at Harmony Church, Jasper County. Writing in August of 1847, Lyons (then of Newton, Texas) stated “we have a small church about twelve miles from my house.” Thos. Baty is probably Thomas Beaty, who was born in South Carolina and came to Texas from Mississippi before 1850. Beaty was in Jasper County in 1850 and Tyler County in 1860. R. E. Powell is probably Richard Ealie Powell (1812-1880). He was in Jasper County by 1850 and is buried at the Indian Creek Cemetery in Jasper County.

Mt. Olive may have been in Sabine County, San Augustine County, or Tyler County, Texas. R. T. Gibson apparently lived in Sabine County in the early 1840s, but was in Tyler County in the 1850 census. He later moved to Polk County (see 1860 and 1870 censuses). I was unable to positively identify “J. Whitmire” but found several of the surname Whitmire in the 1850 San Augustine County census – including a John Whitmire who would have been old enough to serve as a delegate to the convention in Jasper County.

Salem, Texas was in Tyler County, Texas. Z. N. Morrell wrote that the tenth session of the association was held with Salem church, Tyler County. The church is connected to “Wolf Creek” and may have met somewhere near it. There is a Wolf Creek in Tyler County. The 1850 Federal Census locates delegates E. T. Fulgham and Edmond Parsons in Tyler County that year.

Elder Levi Allen Durham (1792-1846) was a leading figure in this association. He was the son of Rebecca Allen and Elder Thomas Durham, a prominent preacher in Tennessee. Z. N. Morrell differed with Durham, but writes,

Elder Levi A. Durham…was a man of great originality; thought strictly for himself on all questions of theology, and boldly preached what he believed. I have met but few men in life so well versed in the Scriptures. He was a man full of zeal in advocating his views, and during my intercourse with him, I was favorably impressed with his personal piety...Elder Durham opposed, with all his might, all secret organizations, benevolent societies, and missionary boards, giving his special attention to Baptist organizations that granted membership upon a moneyed basis. While he thus opposed the plans upon which we proposed to send missionaries into destitute fields, in the very midst of his opposition he would occasionally manifest as earnest a missionary spirit as those who clamored loudly for boards and money. He was not opposed to spreading the gospel, but the plan upon which we proposed to do it.[ix]

In History of Middle Tennessee Baptists, J. H. Grime tells us,

The subject of this sketch…was brought up on a farm situated at the southern limits of the present town of Hickman [Hickman Co., Tennessee)…he became a member of Brush Creek Church, and it was under her watch-care that he began the ministry. He was ordained to the ministry by this church in June 1827, by the following Presbytery, viz.: Elders John Jones, Cantrel Bethel, Presley Lester, H. W. Pickett, Miles West and Thomas Hooker. Though young in years, he was soon reckoned among the leading ministers of his time and section…In doctrine he was a strong Calvinist, emphasizing the doctrine of God’s sovereign electing grace…In the spring of 1835 he resigned his charges and moved to the State of Mississippi, where the curtain falls, and his name is lost. Where he fell and where his dust sleeps, we do not know. But in the morning of the resurrection, when God shall gather his elect from the four winds, we shall see this noble saint of the Lord and hear him tell with a new tongue the victories of the cross.[x]

Apparently Durham ventured from Mississippi through Louisiana and into Texas, where he entered on his final work leading the formation of the Louisiana and Texas Regular Predestinarian Baptist Association

The Louisiana and Texas Regular Predestinarian Baptist Association may not have derived from the Sabine Baptist Association, but by my count, it is the third Baptist Association organized by churches in East Texas, following Union and Sabine.

• Union Association of the Regular Baptist Faith and Order, organized October 17, 1840, at Hopewell Church in Nacogdoches County, by four churches
• Sabine Baptist Association, organized November 11, 1843, at Union Church in Nacogdoches County, by five churches
• Louisiana and Texas Regular Predestinarian Baptist Association, organized November 8, 1844, at Antioch Church in Jasper County, by five churches (4 in East Texas)[xi]

---

[i] In his writing, Hesler states that the Louisiana and Texas Regular Predestinarian Baptist Association “later became South Eastern Regular Predestinarian Baptist Association in 1847.” This must be in error, since the Briscoe Center for American History (UT Austin) has the Minutes of the Twenty-fourth Annual Session of the Louisiana and Texas Regular Predestinarian Baptist Association for the year 1869. Perhaps South Eastern is another association formed out of it.

[ii] Flowers and Fruits from the Wilderness, pp. 189-190.

[iii] Ibid, p 192.

[iv] The Records of an Early Texas Baptist Church. I. 1833-1847, p. 146.

[v] The Primitive Baptist, p. 15. “Antioch church, Louisiana, Leroy G. McGaughey, Levi A. Durham,* Alfred Lyons, messengers. Salem, Wolf Creek, Texas, E. T. Fulgham, Edmond Parsons. Antioch, Texas, Jas. Richardson, Jer. Day, Benj. Richardson. Harmony, Texas, R. E. Powell, Thos. Baty. Mt. Olive, Texas, R. T. Gipson,* J. Whitmire. The stars represent ministers of the gospel.”

[vi] A History of the Baptists of Louisiana, Paxton, p. 181.

[vii] The Primitive Baptist, pp. 191, and The Primitive Baptist, p. 46.

[viii] Antioch Church Historical Marker. However, it is not clear that the other two men were preachers. Josiah Wheat lived in Tyler County, and is listed as an M. D. in the 1850 census. Edward Parsons probably should be Edmond Parsons.

[ix] Flowers and Fruits from the Wilderness, pp. 190-191.

[x] History of Middle Tennessee Baptists, pp. 185-186.

[xi] The fourth association in East Texas was a split from Sabine – Eastern Missionary Baptist Association, organized December 3, 1847 at Border Church in Harrison County, by four churches (later renamed Soda Lake). The fifth was in the northeast – Red River Baptist Association, organized October 30, 1848, at Honey Grove Church in Fannin County, by eight churches. (Flowers and Fruits, pp. 277, 287-289).

The Louisiana and Texas Regular Predestinarian Baptist Association

One early East Texas association often mentioned in our histories is the Louisiana and Texas Regular Predestinarian Baptist Association. On December 25, 1844, Leroy G. McGaughey of Ballieu’s Ferry, Louisiana wrote the editors of The Primitive Baptist to report on the proceedings of a convention to organize this association, and included the Articles of Faith and Constitution of the Louisiana and Texas Regular Predestinarian Baptist Association.[i]

According to Z. N. Morrell, “In 1844, a convention was called by the regular Predestinarian Baptists of the East, which met with the Antioch church, in Jasper County, on the eighth day of November. Five churches were represented in this convention, viz.: – Antioch, Louisiana; and Salem, Antioch, Harmony and Mount Olive, Texas.”[ii] Alfred Lyons of Calcasieu Parish, Louisiana wrote to The Primitive Baptist and described attending the convention.[iii] He said the meeting occurred on November 8th “at brother Richardson’s.”[iv] Probably the convention was called under the authority of Antioch Church. (According to their historical marker, the Antioch Church had a log meeting house beginning in 1842.)

To the best of my ability, I have reproduced the letter of Leroy McGaughey, below.

TO EDITORS PRIMITIVE BAPTIST.

Ballieu’s Ferry, La.

Dec. 15th, 1844.

Dear Brethren: By the following Resolutions of an Association recently organized in this vicinity, you will perceive by what authority I write.

            Resolved, that the Clerk transmit a copy of the Articles of Faith and Constitution of the Association, to Editors Primitive Baptist, for insertion in its columns.

—

Articles of Faith of the Louisiana and Texas Regular Predestinarian Baptist Association.

Article 1st. We believe, in the being of one only true and living God, the Father, Word, and Holy Ghost, and these three are one.

2nd. We believe, the scriptures of the Old and New Testament were given by inspiration of God, are of divine authority, and the rule of faith, and practice.

3rd. We believe, that man was created in the image, and after the likeness of God. But sinned and came short of his glory. And, in the total depravity of human nature, and man’s inability to reinstate himself.

4th. We believe that Jesus Christ was set up from everlasting as the Head of the church; which is his body.

5th. We believe in the everlasting love of God to his people; in the eternal and unconditional election of a definite number of the human family to grace and glory.

6th. We believe that sinners are only justified in the sight of God, by the imputed righteousness of Jesus Christ, which is unto all, and upon all them that believe.

7th. We believe all those who were chosen in Christ before the foundation of the world, are in time effectually called regenerated, converted, and sanctified, and are kept by the power of God through faith unto salvation.

8th. We believe that there is one Mediator between God and man, the man Christ Jesus; who by the satisfaction which he made to law and justice, in becoming an offering for sin, hath by his most precious blood, redeemed the elect from under the curse of the law, that they might be holy, and without blame before him in love,

9th. We believe good works are the effects of faith and follow after justification; are evidences of a gracious state, and that it is the duty of all, believers to perform them, from a principle of love.

10th. We believe in the resurrection of the dead, and a general judgment, and that the happiness of the righteous and punishment of the wicked will be eternal.

PREAMBLE AND CONSTITUTION.

            We the Regular Predestinarian Baptist churches of Jesus Christ, having been regularly baptised upon a profession of our faith, are convinced of the necessity of a combination of churches; and of maintaining a correspondence, for the preserving a federal union among all the churches of the same faith and order. We therefore do agree to unite and form ourselves into an Association, upon the following principles: namely,

Article 1st. We do covenant and agree on equal rights and privileges, to live together in an associated capacity, as a medium of correspondence by which we may extend our union and fellowship to distant churches.

2nd. Those messengers chosen by the churches, shall compose the Association, and the messengers, so chosen shall produce letters from their respective churches, certifying their appointment, together with their number in fellowship, those baptised, received by letter, restored, dismissed, excommunicated, and dead, since the last Association. And the messengers thus chosen and convened, shall be denominated the Louisiana and Texas Regular Predestinarian Baptist Association.

3rd. No church in the Association shall be entitled to more than three messengers, whose names shall be enrolled.

4th. We do agree to meet together once a year, at such time and place as may be deemed expedient, for the purpose of keeping up and perpetuating said union.

5th. This Association when convened shall choose a Moderator to keep order, and a Clerk to record the proceedings and the same, who shall be chosen from among themselves.

6th. This Association shall, have the right to form rules of decorum for the order of the house while in session.. 

7th. This Association shall have the right to receive sister churches into her union, upon examination of their Articles of Faith and Constitution; and if found orthodox in faith, and orderly in practice, the Moderator shall manifest the same by giving the messengers the right hand of fellowship.

8th. We think it necessary to have an Association fund for defraying the expenses of the same, we therefore, deem it the duty of the churches in this union, to contribute such sums as they may think proper, and send by their messengers to the Association; and the moneys thus donated, shall be deposited in the hands of a Treasurer, who shall be responsible for the same, and shall pay it out according to the direction of the Association.

9th. The Minutes of the Association shall be read and corrected if necessary before the Association rises: and signed by the Moderator and Clerk.

10th. We having long viewed the corruption of the Baptist ministry, or those who wear the Baptist name, with the deepest interest and regret, who are going to and fro, through the country receiving and. baptizing on their own responsibility, without church authority, to the great distress of the churches: which practice we utterly abhor and detest, and do hereby declare non-fellowship with all such. And against all ministers who are going about the country constituting churches on their own responsibility.

11th. Having for years past viewed the distress that the following institutions, or societies, have brought upon the churches, that is to say, missionary effort, societies, Bible, Baptist State convention, temperance, Sunday school union, tract, ministerial education, and in a word, all the combinations and societies of the day, setup in order to advance the Redeemer’s kingdom; as inimical to the peace of Zion, calculated in .their nature to cause schism. We therefore declare non-fellowship with all such.

12th. This Constitution and Article of Faith may be altered or amended, by the unanimous concurrence of the Association.

LEVI A. DURHAM, Moderator.

Leroy G. McGaughey, Clerk.

Antioch church, Louisiana, Leroy G. McGaughey, Levi A. Durham,* Alfred Lyons, messengers. Salem, Wolf Creek, Texas, E. T. Fulgham, Edmond Parsons. Antioch, Texas, Jas. Richardson, Jer. Day, Benj. Richardson. Harmony, Texas, R. E. Powell, Thos. Baty. Mt. Olive, Texas, R. T. Gipson,* J. Whitmire. The stars represent ministers of the gospel.

—

Brethren, every where, I will just here make a few remarks in my weak way. The above declaration of non-fellowship has caused a mighty stir with the opposite party, who say they are Baptists and are not. The Articles of Faith of their Association, with some few exceptions, are the same as those here given; and yet if one dare contend for the faith therein contained, he is immediately charged with preaching a dangerous doctrine, and of being opposed to temperance, morality, the spread of knowledge, and all the civil institutions of the day. This we know is not so, and I think they do too; for we contend that all these things are implied in the church, and that it is unnecessary, after in the most solemn manner pledging ourselves to God, to, then in order to make that promise more binding, pledge ourselves to man, the inferior and equal with ourselves. God hates such religion and so do I. Ask them if they believe their Articles of Faith, and they will tell you, no.

            Now, brethren, I conceive that the signing of an Article of Faith implies a belief in the same, and if I were to do the like in unbelief, I know in what position I would stand before God and man. I could speak of many strange things that have taken place here since the above declaration; such as, forming churches out of excluded members, wilful misrepresentations, &c, by those who compass sea and land to make a proselyte. But I will desist as I am only laying myself liable to the criticism of these worldly-wise people, and conclude by subscribing myself you unworthy brother in tribulation. Pray for me. LEROY G. McGAUGHEY.

---

[i] The Primitive Baptist, Volume 10, No. 1, Saturday, January 11, 1845, pp. 13-15.

[ii] Flowers and Fruits from the Wilderness, p. 190.

[iii] The Primitive Baptist, Volume 10, No. 11, June 14, 1845, pp. 163-167.

[iv] Perhaps the home of John Richardson, in whose home Antioch Church was organized in 1841.