j DUKE UNIVERSITY LIBRARY Gift of V>ioku,i,on H. Shelton Smith NORTH CAROLINA DISCIPLES OF CHRIST North Carolina Disciples of Christ A History of Their Rise and Progress, and of Their Contribution to Their General Brotherhood By CHARLES CROSSFIELD WARE CHRISTIAN BOARD OF PUBLICATION BEAUMONT AND PINE STREETS ST. LOUIS, MO. 1927 Copyright, 1927, By Christian Board of Publication I DEDICATED By the grace of Him who "came not to be ministered unto but to minister" TO The Ministry of the North Carolina Disciples of Christ. The Ministers of Yesterday — Who Opened the TRAIL. The Ministers of Today — Who Travel the ROAD in Fellow-service. The Ministers of Tomorrow — Who May Move Swiftly up the HIGHWAY to the Destination of All Pilgrims of God — The BOULEVARDS of The Eternal City. LIST OF ILLUSTRATIONS SUBJECT FACING PAGE Pioneers from North Carolina ____________ 16 Historic Scenes ________________ 17 Old Alamance Church _______________ 32 Historic Homes ________________ 33 General William Clark ______________ 48 John Patrick Dunn _______________ 49 Group I, Pioneer Churches _____________ 64 Group II, Pioneer Churches _____________ 65 Thomas Jordan Latham ______________ 80 Benjamin Parrott ________________ 81 Facsimile, Welche's Creek Church Eecord _________ 96 Title Page, Carolina Christian Monthly _________ 97 Alfred Moye _________________ 112 Winsor Dixon _________________ 113 John Tomline Walsh _______________ 128 Moses Tyson Moye _______________ 129 George Joyner _________________ 144 Amos Johnston Battle ______________ 145 Group, First Officers, N. C. C. M. S. _ _ _ _ _ _ _ _ _ _ 160 Group, First Officers, W. M. S. ------------ 161 Gideon Allen _________________ 176 John James Coltrain _______________ 177 Virgil Angelo Wilson _______________ 192 Peter Edmund Hines _______________ 193 Kinston Collegiate Institute _____________ 208 Wilson Collegiate Institute _____________ 209 Josephus Latham ________________ 224 John Bunyan Respess _______________ 225 John James Harper _______________ 240 Joshua Lawrence Burns ______________ 241 Group, Ministers of 1898 ______________ 256 Carolina Institute at Old Ford ____________ 257 James Latham Winneld ______________ 272 Joseph Grey Gurganus ______________ 273 Joseph Henry Foy _______________ 288 Dennis Wrighter Davis ______________ 289 Group, Carolina Christian College ___________ 304 Main Building, Atlantic Christian College ________ 305 Henry Cleophas Bowen ______________ 320 Harvey Swain Davenport _____________ 321 CONTENTS CHAPTER PAGE Bibliography _________________ 9 Foreword __________________ 13 Introduction, S. Lee Sadler _____________ 15 The Disciples, Joseph H. Foy ____________ 21 Part I. North Carolina, Mother of Pioneers Chapter 1. Barton Warren Stone __________ 25 Chapter 2. David Purviance ____________ 33 Chapter 3. The Creaths _____________ 39 Chapter 4. Joseph Thomas, the "White Pilgrim" _____ 46 Part II. Themes op General History Chapter 5. Visits of the Campbells __________ 57 Chapter 6. The Campbell-Meredith Controversy ______ 69 Chapter 7. The Baptist Background __________ 77 Chapter 8. Rise of Disciples Among Regular Baptists _ _ _ _ 86 Chapter 9. Rise of Disciples Among Free Will Baptists _ _ 91 Chapter 10. Union Movement of Disciples ________ 98 Chapter 11. Early Evangelization __________ 109 Chapter 12. Rise of Disciples in the Western Counties _ 117 Chapter 13. The Primary State Organization _______ 124 Chapter 14. Rise of the State Missionary Convention _____ 133 Chapter 15. Conventions in the Seventies ________ 142 Chapter 16. Woman 's Missionary Service ________ 150 Chapter 17. Early Education Among Disciples _______ 157 Chapter 18. Founding of Atlantic Christian College _____ 170 Chapter 19. The Ministry— Its Order __________ 176 Chapter 20. The Ministry — Its Support _________ 185 Chapter 21. Phases of Stewardship __________ 194 Chapter 22. The Press ______________ 203 Chapter 23. Religious Education ___________ 215 Chapter 24. Colored Disciples ____________ 223 Chapter 25. Ideals and Outlook ___________ 230 Part III. Early Times in Early Churches I Chapter 26. Hookerton, and Concord (Beaufort) ______ 239 Chapter 27. Oak Grove (Pitt), Welche 's Creek, and Pleasant Hill 250 Chapter 28. Kinston, Broad Creek, and Concord (Pamlico) _ _ _ 259 Chapter 29. Other Pioneer Churches __________ 269 7 8 CONTENTS CHAPTER PAGE Part IV. Memoirs of Past Leaders Chapter 30. Allen, Ayers, Battle, Bond, H. C. Bowen, Thos. H. Bowen, Burns, Cason, Mrs. Clark ______ 281 Chapter 31. Clark, Coltrain, Chestnutt, Davenport, D. W. Davis, S. L. Davis, Dillahunt __________ 291 Chapter 32. J. H. Dixon, Mrs. P. L. Dixon, Mrs. S. R. Dixon, W. Dixon, Mrs. Draughan, Dunn, Mrs. Dunn, Foy, Fulcher, Gaylord, Green, Grubbs ______ 299 Chapter 33. H. S. Gurganus, J. M. Gurganus, J. G. Gurganus, Hardi- son, J. J. Harper, H. D. Harper, Hart, Hines _ 309 Chapter 34. Heath, I. F. Holton, J. W. Holton, Jarman, I. Jones, J. Benjamin Jones, Jarvis, Joyner, A. Latham, Jr. _ 317 Chapter 35. J. Latham, T. J. Latham, Leggett, Leighton, Lewis, Manning, Miller, A. Moye, E. A. Moye _ _ _ _ 325 Chapter 36. M. T. Moye, Parrott, Powell, Respess, Smith, Staneill, Statzer, Summerlin __________ 333 Chapter 37. Swain, Sumrell, Trotman, Walsh, Williams, Wilson, H. Winfield, J. L. Winfield, J. R. Winfield, Whitley _ 344 Appendix A _________________ 357 Appendix B _________----____ 360 Appendix C _________________ 363 Index _ _ _ _ _______ 365 BIBLIOGRAPHY I. DISCIPLES OF CHRIST. Archives, North Carolina Disciples of Christ, comprising official min- utes of their State Conventions, 1841-1927 (complete file); Minutes of the Union Convention, 1867; files of the various North Carolina Disciple periodicals, 1854-1927, that of the Watch Tower, in pamphlet form edited by Dr. Walsh, being complete; bound series and files of Disciple period- icals edited without the State, such as Christian Baptist (1823-1S30), Millennial Harbinger (1830-1S70), Christian Union and Religious Review (1851-185G), and Missionary Weekly (1888-1891); files of Catalogues: Pleasant Hill Academy, Kinsey School, Carolina Christian College, and Atlantic Christian College (incomplete) ; manuscript letters of early Dis- ciple leaders ; old Clerk 's records of eight of the earliest Churches of Christ in North Carolina, and other "original source" material. A Comprehensive History of the Disciples of Christ, by W. T. Moore. Biography of B. W. Stone, by John Eogers. Caskey's Book, by Chaplain G. G. Mullins. Christian Missions and Historical Sketches, by F. M. Green. Churches of Christ, by John T. Brown. Debates That Made History, by J. J. Haley. Life of Elder Benjamin Franklin, by Joseph Franklin and J. A. Head- ington. Life of David Purviance, by Levi Purviance. Memoirs of Alexander Campbell, by Eobert Richardson. Memoirs of Jacob Creath, Jr., and Biography of Elder Jacob Creath, Sr., by P. Donan, in one volume. Memoirs of Thomas Campbell, by Alexander Campbell. Memoirs of Dr. Winthrop Hartly Hopson, by Ella Lord Hopson. Otey-Briney Debate, between W. W. Otey and J. B. Briney, 1908. Reminiscences and Sermons, by W. D. Frazee. Sketches of Pitt County, by Henry T. King. The Cane Ridge Meeting House, by James E. Eogers. The Christian Worker, by Jos. H. Foy. The Dawn of the Reformation, by T. P. Haley. The Life and Times of John Tomline Walsh, M.D., by the Walsh Family. The Pioneer Preacher, by Nathan J. Mitchell. The Plea and the Pioneers in Virginia, by F. A. Hodge. Tributes to My Father and Mother, and Some Stories of My Life, by Jesse Mercer Battle. 10 BIBLIOGRAPHY II. FREE WILL BAPTISTS. Confession of Faith and Code of Discipline, Revised, 1836, edition, New Bern, North Carolina, 18S0. History of the Free Will Baptists of North Carolina, by T. F. Harri- son and J. M. Barfield. III. PRIMITIVE BAPTISTS. Church History, by C. B. and S. Hassell. A Concise History of the Kehukee Baptist Association, by Burkitt. and Read. A Concise History of the Kehukee Baptist Association, by Joseph Biggs. A Confession of Faith, adopted by the Baptist Association of Phila- delphia, Sept. 25, 1742, and by that of Charleston, South Carolina, 1767. rV. MISSIONARY BAPTISTS. Annual Register of the Baptist Denomination, 1791, by John Asplund. A General History of the Baptist Denomination, by David Benedict, two volumes. A History of the Baptists in North Carolina, by Chas. B. Williams. A History of the Grassy Creek Baptist Church, by Robert I. Devin. A History of Kentucky Baptists, by J. H. Spencer, two volumes. A History of the Rise and Progress of Baptists in Virginia, by Beale- Semple. A History of the Sandy Creek Baptist Association, by George W. Purefoy. A Short History of the Baptists, by Henry C. Vedder. Baptist Historical Papers, by Baptist Historical Association, Hender- son, North Carolina, three volumes. History of the Baptist Church in the United States, by A. H. Newman. History of the North Carolina Chowan Baptist Association, by James A. Delke. Memoir of Ahner W. Clopton, by J. B. Jeter. The Genesis of American Anti-Missionism, by B. H. Carroll, Jr. Triennial Register of the Baptists, 1832 and 1836, by I. M. Allen. V. UNION BAPTISTS. Life and Travels of Peter Howell, autobiography. VI. CHRISTIAN CONNECTION. Life of Joseph Thomas, the White Pilgrim, autobiography. Lives of Christian Ministers, by P. J. Kernodle. The Centennial of Religious Journalism, by J. Pressley Barrett. The Life of Rev. James O 'Kelly, by W. E. MacClenny. BIBLIOGRAPHY 11 VII. PRESBYTERIAN. Life of David Caldwell, by E. W. Caruthers. Memorials of the Waddel Family, by John N. Waddel. Sketches of North Carolina, by William Henry Foote. Sermons of Henry Pattillo. VIII. CUMBERLAND PRESBYTERIAN. History of the Christian Church, Including a History of the Cumber- land Presbyterian Church, by James Smith. IX. SHAKERS. The Kentucky Revival, by Eichard McNemar. X. INTERDENOMINATIONAL. Year Book of the Churches, by the Federal Council, Churches of Christ in America. FOREWORD The Disciples of Christ in North Carolina held their Eightieth Annual Convention at Dunn, North Carolina, November 10-12, 1924. The President, W. C. Manning, was authorized by that Convention to appoint an Historical Commission. The duty of the Commission was to effect the writing and publication of a "History of the Disciples of Christ in North Carolina." It was understood that the "History" was to come from the press "by or before," November, 1927, at which time there was to be ob- served the Golden Jubilee of the State Missionary service of Disciples of Christ in North Carolina. Accordingly this Com- mission was appointed. It was composed as follows : C. C. Ware, Chairman, C. W. Howard, J. E. Tingle, Asa J. Manning, "W. T. Mattox, Mrs. C. A. D. Grainger, and Mrs. McD. Holliday. This Commission met in Greenville, North Carolina, February 23, 1926, and requested the undersigned to write and publish the History. It is a fact worthy of remembrance that some twenty-five years ago, J. J. Harper planned to write such a "History." He was prevented from doing so by the exacting service in the Presidency of Atlantic Christian College, to which responsible position he had been called in 1904. In view of his life 's service (1841-1908), in the making of the Disciples in North Carolina, and of his vital contacts with a large proportion of the Disciple leaders in North Carolina, it is regrettable that he could not write his History. The materials which he gathered and pre- served were available to us. We wish first to acknowledge the help we have received from that source. We have received many helps in the assembling of material for this book, especially in the items comprised in the "Archives of Disciples of Christ, in North Carolina." Obviously, we have not the space to recognize all of these helps specifically. We are grateful to all of these friends for the essential assistance they have so graciously given. We are constrained to mention the special favors of B. A. Abbott of St. Louis, Missouri, W. G. Johnston of Benton, Illinois, Bruce Cotten of Baltimore, Mary- 14 FOREWORD land, and Judge Thomas M. Pittman, of Henderson, North Carolina, each of whom enlarged our bibliography by giving us access to rare books and bound periodicals. We acknowledge the help received from the libraries of educational institutions. We are constrained to mention the Carolina Collections in the Library of the University of North Carolina, since we had such extensive aid from that source. We are indebted to Dr. Paul N. Garber of Duke University, Durham, North Carolina, and to Mrs. W. T. Mattox of Wilson, North Carolina, for suggestions in revision of the text. Our research has not ended. Indeed to us there seems to be no conceivable end to research in this field. We imagine that if we should devote to such research the remainder of our life, however long that remainder might be, there should yet confront us a vast unfinished task. Time is fleeting and each may serve only by the light which is given. We release this story, there- fore, with the cherished hope that it may inspire the reader, as it has served the author, with an enlarged vision of the mission, the accomplishments, the personnel, and the potentialities of the Disciples of Christ in North Carolina. Charles Crossfield Ware. Wilson, North Carolina, June 15, 1927. INTRODUCTION This book is dependable. That is what the reader deserves to know first. The data on which it is based has been most painstakingly gathered. For five years Mr. Ware has worked without ceasing in the collection of the material of this book. He has gone in and out among the people of his state constantly searching for lost or forgotten material on which to base this narrative. His success in finding old manuscripts, copies of old papers, books, photographs, articles, memoirs and the like has at times seemed almost uncanny. But out of it all his untiring energy has produced a work that is thoroughly dependable. No one need fear to use the facts set forth in this volume. The care with which they have been gathered, and the moral integ- rity and historical insight possessed by the author guarantee their validity. This is of first importance in any work of this nature. The use of statistics is a very precise science. When facts, upon which issues depend, are quoted or stated, it is mor- ally obligatory upon the author to know beyond question the truth of his statements. If it is impossible thoroughly to possess this knowledge, then the author must, if he be morally com- punctious, confess his uncertainty. This is the method pursued by the author of this book. Therefore we repeat our first state- ment. The work is thoroughly dependable. It has been the privilege of the writer to know intimately the work of Mr. Ware for the past five years in the gathering of this material. And concerning the work and the use made of the material it should be further stated that the facts and fig- ures are not only accurately drawn but also the most impartial and uncolored use has been made of them. The author did not set out to prove a case but to find the facts and draw accurate conclusions from them. This he has done with complete effi- ciency. The assembling of the material here presented is a distinct contribution to the literature of the Disciples. For, while the book deals primarily with the origin and development of the 15 16 INTRODUCTION Disciples in North Carolina, it nevertheless has a much wider interest common to the entire Brotherhood. If the other states which have a valuable historic past would appoint a commission similar to that of the North Carolina brethren and gather all available material as accurately and as carefully as this has been done, it would then be possible to assemble in a two or three volume set a thoroughly dependable history of the Disciples of Christ. This would be a colossal undertaking, but one entirely possible of achievement. Thus there would be preserved for the centuries to come an accurate history of this great Church which in a few more years it will be impossible ever to compile without a joint effort such as this. The author of this volume has done his work all the while with the knowledge that the work would never have a wide popular appeal. And yet, the Disciples are not entirely lacking in a sense of history. Because of this it will be increasingly true as we get further and further away from the sources of our beginnings, that there will be many who will turn with grati- tude to this most unselfish contribution in the preservation of our historical heritage. The labor which this book represents is purely a labor of love. It is in no sense a part of the author's work as Secretary to the North Carolina Missionary Society, nor has it been presented with any hope of material gain. I have never seen a more per- fect example of Christian labor for pure love of the work. It will be interesting to the general reader to know that Mr. Ware is himself a product of the finest Disciple background. Born at Eowland, Kentucky, of Disciple parentage, educated at the College of the Bible, Lexington, Kentucky, Charles Cross- field Ware went out into the active work of the ministry in 1907. During the intervening years there has not been an idle moment. From 1907 to 1915 he was engaged in pastoral work in Mississippi, Texas, Louisiana and the Carolinas. In his four years' pastorate in South Carolina he also acted two years as State Secretary for that state. The past twelve years have been given to the work of the Disciples in North Carolina. His work as State Secretary in this state is so well known and the develop- ment of the entire church program under his leadership has been so conspicuous as to bring it to the attention of the entire Pioneers From North Carolina 1. Barton Warren Stone. 2. David Purviance. 3. Jacob Creath, Sr. 4. Jacob Creath, Jr. 5. Joseph Thomas, the "White Pilgrim." Historic Scenes First Column, from the top downward: Site of Dr. David Caldwell's School, three miles northwest of Court House, Greensboro, which Barton W. Stone attended, 1790-1793 ; Site of Old Fort Barnwell Chapel, where the Neuse Association met October 19-21, 1833, and which excluded from their fellowship, William Clark, John P. Dunn, and Abraham Congleton ; Monu- ment marking site of the first Alamance Church where Barton W. Stone was converted ; Typical old pulpit in the Corinth Church, near Farmville. Second Column, from the top downward: Site of the union Meeting- House on the Public Square, of Hookerton where the merger, was effected with the Free Will Baptists, May 2, 1845 ; Grove in the yard of (VVhj^tjS\vami>. fchurch where the Woman*sMijsh3Aary Service was organized - into' a Estate gToup— October 5, 1 8 7 6T^TTte~and part of the old building- of Little Sister Church where was held the first group meeting- of North Carolina Disciples, Feb. 2, 3, 1831 ; Old home of Dr. James Hall, teacher of David Purviance, and site of school which Purviance attended. INTRODUCTION 17 Brotherhood and to make any detailed mention of it here un- necessary. In his own words the purpose of this book is: "To tell the story of the Disciples in North Carolina; to make clear what- ever challenge there may be in that story for their future growth and mission as a brotherhood." The history of the Disciples, not only in North Carolina, but in the world is a very revealing study. In this history are to be found both the reasons for our relative failures and the reasons for our partial successes. There is no need to set forth here these historic sources of failures. We are rather interested in the discovery of the dynamics of the past. One lesson that is clearly drawn from our past is that loyalty to our slogan, "Back to Christ," does in no sense conflict with the most forward looking program of work. The moulders of thought among the Disciples have been forward looking men, men who have had their faces toward the morning, men who have been constantly looking for the dawn of a better day. So long as a church moves outward and upward it marches with all the forward looking of the earth. When the step be- comes hesitant, pauses, turns back, the companions of the way become the outgrown, the inefficient, the disgruntled, and the short-sighted. When you turn your face to the rear and start backward to some Golden Age you meet every forward looking man of the centuries coming this way. The progress the Dis- ciples have made has been due to the fact that their men of God have had confidence in the leadership of the Spirit when they were brought to the necessity of using new and untried ways. It is by such studies as these that we have revealed to us the roads along which we must travel toward the apprehension of our Lord. First among these is Christian Education. So far as I know Christianity is the only religion that makes a direct appeal to intelligence. "I am the Light of the World. " " They know not what they do." It is more than chance that these two great statements come so close together in point of time of their utterance. The "Restoration Movement" was born out of consecrated intelligence and in a peculiar way made its appeal to consistent thinking. The mystical elements of the faith were not over- 18 INTRODUCTION looked. But our fathers in the faith insisted upon worshiping God with the head as well as the heart. The Disciples were pioneers in religious education. Whenever the church has followed this norm, it has prospered. Our Christian colleges have been the foci of our expansion. The need grows keener with every passing year for Schools of Reli- gion that will adequately interpret the spirit and ideals of this great church, challenge the mind and heart with the unrealized idealism of the Christ, and so exalt the ministry as to make it the most winsome field of endeavor for all those who enter the college halls. But of equal or even greater importance than the colleges and universities is the need for Christian Education in the kinder- garten, grammar and high school grades. One may not like the parochial school idea, but this much must be said for it ; it takes youth at its most plastic period and moulds it into whatever the church desires. Somehow, the Protestant church must make its message as real to the lives of its children and adolescents as the Catholics do. It is not enough to have Christian colleges for those who have grown to young manhood and womanhood without the nur- turing influence of our faith. There must be, for the sake of perpetuity, some extension of our religion into the life and thought of the children. This may be done in part by scien- tifically administered religious instruction in the church. It will not be adequately done until there is some extension into the week-day instruction in the schools. Second among these factors of progress is Christian Journal- ism. One has but to read such works as Garrison 's Reformation of the Nineteenth Century to see the dynamic influence of the Religious Press. If we had our American Christian Review, we also had our Christian Standard with Editor Isaac Errett plead- ing constantly for unity, and co-operation, and Christian progress. It is significant that every forward move in North Carolina has been contemporaneous with a healthy Christian Journalism. To a greater degree than we realize at present there must be a united support of the Religious Press. Papers like The North Carolina Christian are without exception wholly creative. INTRODUCTION 19 Again, if we go forward, it will be along the line of Christian Stewardship. Churches that have had a ministry with a con- science concerning this great Christian doctrine, today have an interesting, helpful, co-operative program. One reads with great regret the story of the miserliness of our people in the years that are gone. How our great leaders begged for money to plant new churches and evangelize the whole state ! How their hearts were made heavy by the apparent inability of the church to grasp this doctrine of Stewardship ! We have been wonder- fully "sound" in the faith for an hundred years. But the rea- son we rank as we do in North Carolina and elsewhere today is that we have not had a conscience on giving. "When the Dis- ciples learn how to give and co-operate, they will take the field before them. The gains we have made have come chiefly through such men as C. C "Ware who have been brave and persistent in the proclamation of this doctrine of Christian Stewardship. Finally, if we go forward, it will be along the line of missions and benevolences. State missions ? Yes. The most imperative task and the most fruitful ministry for the Disciples today is to be found in inten- sive state evangelism. Money spent in evangelizing and build- ing churches, especially in the rapidly developing centers of population of the state, will pay quicker and larger dividends than anywhere else in the Kingdom. State missions is the over- shadowing need, the most potential investment for this genera- tion. There must be no diminishing of national and international missions and benevolences. The history of the church teaches quite clearly that we have had money for colleges and state boards of missions only in proportion to the wider outlook and broader sympathy manifested in participation in Brotherhood enterprises. Let no one hope to build a strong local program by cutting down on the budget for others. This brings us to our last word. All this will become a reality when this church which has been so formally correct shall be- come equally as Spiritually efficient. Not one jot or tittle would be removed from that credo of the fathers. But we of today have the colossal task of recapturing the Spiritual Dynamic of Thomas Campbell and Walter Scott and Isaac Errett, and others of the pioneers. 20 INTRODUCTION To do this, we need just such works as this volume, from which we may become acquainted with the towering intellects, the co-operative attitudes and the Spiritual Powers of those who gave themselves to this Reformation. We are the offspring of great sires. We have an heritage beyond compare. Be ours the task to move forward to the realization of the Kingdom for which they dreamed and in the furtherance of which they gave their lives ! S. Lee Sadler. Richmond, Virginia. THE DISCIPLES OF CHRIST By Joseph Henry Foy 1. They aim to restore the doctrine and practice of the Apos- tolic Church. 2. They repudiate altogether every form of creed, ecclesias- tical order or name apart from the New Testament. 3. They are striving to bring about and maintain a union of believers, and to develop the Church of God in its life, its power and work on the earth, as designed by G-od, without human or extra-scriptural devices. 4. They do not object to statements of belief, but do not con- cede to these any authority over the conscience, or any right to prescribe terms of fellowship. They acknowledge no spiritual Lord but Christ, and no unalterable standard but his Word. Among the best and most widely circulated of these statements are Our Position, by the late Isaac Errett, and What is the Christian Church f by J. S. Lamar. The following is a brief attempt at a statement of the faith of the Disciples of Christ: 1. They believe that the Holy Scriptures are divinely in- spired, and are a sufficient rule of faith and practice. 2. They believe that Jesus was God manifest in the flesh ; that he died for our sins, according to the Scriptures; that he rose from the dead ; that he ascended on high, where he ever lives to make intercession for his people. 3. They believe that it is the mission of the Holy Spirit to convict the world of sin, of righteousness and judgment, and to dwell in the hearts of believers, as their Comforter. 4. They believe that the Gospel is the power of God unto salvation to every one that belie veth. 5. They believe that through faith, repentance and baptism men appropriate to themselves the salvation wrought out by Christ. These constitute the human side of the "redemptive scheme," and mark the sinner's acceptance of the "finished work" of Christ. 21 22 DISCIPLES OF CHRIST 6. They believe that it is their privilege and duty to observe the Lord's Supper on the first day of the week, and thus show the Lord's death till he come. 7. They believe that the ungodly will be banished forever from the presence of the Lord, but that the righteous will enjoy glory, honor and immortal life. The Practice of the Disciples of Christ 1. In admitting believing and penitent persons to baptism and church membership, the only article of faith presented for their public confession and acceptance is this: "That Jesus is the Christ, the Son of God." This is thoroughly understood among the Disciples to include not only a renunciation of what- ever is wrong in the past life of the confessor, but also an unre- served commitment of the confessor into the hands of God to be built up anew after the glorious model left us in the character of Jesus Christ. 2. In harmony with the custom of the Primitive Church, they uniformly practice immersion as the only scriptural action of baptism. 3. They observe the Lord's Supper, in connection with other acts of worship, on every first day of the week, and regard this solemn feast as open to the enjoyment of all believers in Christ. 4. Respecting church government, they conform to the Con- gregational polity, and the "ministry" is composed of bishops (or elders), deacons and evangelists. 5. Their conventions, assemblies, State meetings, etc., are not legislative but deliberative bodies, and are held solely for co- operative work. 6. The Disciples began their movement with an earnest plea for Christian union, and they have continued to urge that plea to the present time. They continue, therefore, to cordially in- vite all Christians to unite with them on the pure word of God. PART I NORTH CAROLINA. MOTHER OF PIONEERS PAET I— NORTH CAROLINA, MOTHER OF PIONEERS Chapter I BARTON WARREN STONE North Carolina began as an Anglo-Saxon province. Her blood from that of Virginia Dare, first child of English parents born on the American continent, to that of her two millions of white people of today, has been consistently almost wholly Anglo- Saxon and Protestant. She is "the most American of the Sis- terhood of States." The English have been a great colonizing people for over three centuries. This colonizing of England in America was more successful than that of the Continental na- tions. It is true the madness of a British King brought on the debacle of American revolution. Even so, England's work at planting a new nation had been well done in the flowing of much of her best blood, and highest ideals in religion, govern- ment, and social order, across the three thousand miles of ocean. Carolina offered her lure of fertile soil, agreeable climate, and tranquil life. Therefore it was soon possessed by settlers from their first permanent establishments on the James and by the English direct from the mother country. It is but natural that the same migratory desire which brought these home-seekers to the South should possess their vigorous posterity when like op- portunities loomed to the west beyond the Alleghanies something more than a century later. We see this spirit personified in Colonel Daniel Boone, world-famed scout of the Yadkin Valley. and his admirer, Judge Richard Henderson of Granville County. They dreamed of a Transylvania dominion at the end of the Wilderness Road. Thus the inscription of the marker beside the highway between Richmond and Winchester, at the southern bank of the Kentucky River gives a clear index in its statement : "End of Boone Trail from North Carolina to Kentucky, 1775." Kentucky is the first Trans-Alleghany area of Anglo-Saxon conquest of the aboriginal American, and his primeval estate. Throughout the last quarter of the eighteenth and the first quar- 25 26 NORTH CAROLINA DISCIPLES OF CHRIST ter of the nineteenth centuries, the whites were pouring into the Central Mississippi Valley. These, of course, came mainly from seaboard states to the East. The adventurous home-builders from North Carolina, by this time a populous mother state, played a leading part. Today that communion known as Disciples of Christ, in five States of the Central Mississippi Valley numbers three-quarters of a million. This is about half their total membership in Amer- ica. We have seen that a significant cross section of the ancestry of the people of this region is to be traced to North Carolina in nativity and culture. In truth the "Old North State" made a distinct contribution potentially in giving to the West five out- standing pioneers of the "Kestoration Movement." These were Barton Warren Stone, David Purviance, Jacob Creath, Sr., Jacob Creath, Jr., and Joseph Thomas, the " White Pilgrim." Barton Warren Stone was a product of North Carolina in the sense that it was here that he received all of his higher academic training ; here he was converted to Christ ; and here he was inspired, trained, and ordained for the ministry. 1 Born at Port Tobacco, Maryland, December 24, 1772, he came with a widowed mother, as a lad of seven, to locate in Virginia, near Danville, a mile or two from the North Carolina line. Here on March 15, 1781, he heard the roar of the cannon in the battle of Guilford Courthouse thirty miles away, while with two brothers he held his mother's farm horses secure from British raiders in the deep forest. Vice flourished in the atmosphere of war. However Stone escaped these demoralizing influences. On the other hand he was filled with a hatred of tyranny and an intense spirit of liberty which found a momentous issue in his career. The ele- mentary schools, which he attended, had the very poor service and equipment common to that day. There they read the Bible, until they became so familiar with it they wished variety. The services of the various religious denominations were very con- fusing to young Stone because of their partisan bitterness and crude practices. For this reason he made no profession of reli- gion and drifted into worldly company. Shortly after he was seventeen years of age, having received a modest inheritance from his father, he decided to study law. The best school in that region was conducted by Dr. David Cald- well. This, in accord with the primitive status of education in BARTON WARREN STONE 27 America was taught in a two-story log house with a chimney in the center, which also served as the residence of the master. This home of Dr. Caldwell stood three miles northwest of the present Courthouse in Greensboro, 2 and about a quarter-mile north from the present northern Guilford College road. Noth- ing is left to mark the site but some vestiges of brick from the foundations and two springs, one issuing from the charred stump of a big white oak, the other some fifty yards away, from the roots of a living beech tree. The location is on the brow of a low ridge. On the eastern side there is a small outflowing stream fed by the springs. It is now an open field skirted with brush, a pasture for horses. No monument marks this historic site, where the then leading educator of Carolina trained fifty ministers of the Gospel, five Governors of states and other emi- nent men in the professions. Here Stone matriculated February 1, 1790, beginning with a course in the Latin Grammar. He had come with the deep determination of acquiring an education. He concentrated upon his study with marked success. The atmosphere of the institu- tion was religious. At this Academy James McGready, a rising evangelist who was beginning to acquire fame as a "son of thunder," found a congenial field. A wave of evangelism swept the student body. This greatly disturbed Stone. He would deliberately have avoided this. He planned to leave and enter Hampden-Sidney College in Virginia. He set the day for leav- ing but was prevented by a storm. His roommate, Benjamin McReynolds was ' ' a pious young Virginian, ' ' who induced Stone to go and hear McGready. There was no elegance about McGready 's appearance and delivery, but there was a fiery earnestness which went straight to the heart of Stone. This awakened the soul of Stone, and he began to find himself. In February, 1791, he went some distance with a group of the students to hear President J. B. Smith of Hampden-Sidney preach. He also heard McGready again. This time McGready thoroughly aroused him with the most effective evangelistic appeal Stone had ever heard. For several weeks he meditated and agonized. His mother on Dan River sent for him. She was deeply affected by the relation of his experience. She at once joined the Methodist church and lived consistently in that faith. When Stone came back to the school in the spring of 1791, he 28 NORTH CAROLINA DISCIPLES OF CHRIST went one Sunday night to hear William Hodge preach at Ala- mance Church. This old church was founded by Henry Pattillo in 1762. It stood six miles southeast of the present Greensboro. A monument now marks its site, commemorating the spot where the Presbyterians first organized the Synod of North Carolina in 1813. McGready was called the "son of thunder," but Hodge was called the "son of consolation." True to form, Hodge preached that night on the text "God is Love." It was the final urge of the Spirit for Stone. His decision was now mature. He openly professed faith in Christ. Calvinistic speculation as to his conversion no longer beset his way. A gospel message had reached him. Henceforth a spiritual glow was thrown over all his school work. He was happy. He had found the pearl of great price. He won the confidence of his instructor, for when his money was exhausted, Dr. Caldwell encouraged him with a liberal credit, and thus he finished the course in 1793. He wanted to preach, but lingering in the shadows of Calvinism he was not sure that he was called. This desire to preach had most prob- ably been inspired by the doctor's wife, Mrs. Rachel Craighead Caldwell, 3 one of the most remarkable women of her day. The saying was current that the Doctor made the scholars, but she made the preachers. This is a striking testimony to the creative power of personal contact, which was free to be fully exerted in those primitive schools. The clear-headed teacher at once en- couraged him, assuring him there was no need of a miracle ; that with his training, if he had the ambition, and perseverance, and concurrence of his fathers in the faith, he could make the min- istry his life calling. So to push him forward the Doctor gave him a text upon which he was to write a discourse for the next presbytery. David Caldwell was an outstanding leader in North Carolina. He was a Revolutionary patriot. 4 Cornwallis had put a price of a thousand dollars on his head. This was in 1781. Ten years before Caldwell had been at the Alamance Battle and did all that was possible to reconcile the fiery Governor Tyron and the rising commons of the central counties thirsting for justice and protection and independence. He was a physician, having pre- pared by reading and association for this extra service to hu- manity. No regular physician was to be found within twenty BARTON WARREN STONE 29 miles. He was a Pennsylvanian and a graduate of Princeton. He had located as minister in 1768 for the two churches, Buffalo and Alamance. They paid him altogether but two hundred dollars per year. As his family increased he had to supplement this salary by teaching and farming. It was said that in 1776 he wrote into the State Constitution the separation of Church and State. When the University of North Carolina was founded he was offered the Presidency, but declined, due to his advanced age. His biographer, Eli W. Caruthers, said of him : 5 There was perhaps no one quality, mental or moral, which made him conspicuous above everybody else, and no one branch of learning or of business in which he excelled all other men — unlss it was the business of teaching, in which, it is believed, he had few equals, and no superiors; but his excellence and consequently his usefulness consisted in a combination of qualities, physical, intellectual, and moral, which rendered him one of the most useful men of the age and country in which he lived. When in his prime his stature was above the medium size, being a little over six feet; his attitude erect and firm; and his frame muscular and vigorous. His constitution was not only sound and his health uninterrupted, but his habit of business and of study kept all his powers of body and mind in constant and healthful exercise. * * * There was that about him which com- manded the respect, not only of his scholars, but of all who were well acquainted with him; and the more intimate the acquaintance the more sin- cere was the respect which it inspired. Whether he had a mind which, under more favorable circumstances, would have made improvements in science or philosophy, and extended the boundaries of human knowledge, cannot now be known; for his time was too much occupied in communicat- ing what he had acquired; but those who knew him well and were good judges, say that he had a capacity for almost everything; for he could learn with great facility everything he attempted; and what he once learned he never lost. His thirst for knowledge was great; and to acquire it he spared neither toil nor expense. He was generous almost to a fault; for while his price for tuition was low, $10 or $12 per annum, he often made no charge, especially for young men who were preparing for the ministry; and generally they who came either to beg or borrow were not sent empty away. It is said that he was never known to be in a passion, to show a revengeful spirit, or to lose his self-possession; but the most striking trait in his character, perhaps, was that of overcoming evil with good; and so much was this a habit with him as to give rise and currency to the remark that no man ever did Dr. Caldwell an injury without receiving some expres- sion of kindness in return. Such a man could not live in vain; and he, being dead, yet speaketh. As a candidate for the ministry, Stone studied divinity under William Hodge, his father in the faith, then the minister at 30 NORTH CAROLINA DISCIPLES OF CHRIST Hawfields. This is an historic old church three miles southwest of the present town of Mebane, North Carolina. Paired with him in this study was Samuel Holmes, who later became Presi- dent of the University of North Carolina. Their first textbook, Witsius on the Trinity, was a mental impossibility with its maze of mysticism and contradiction. They changed however to Watts and found satisfaction. Their examination was con- ducted by Henry Pattillo of Granville County who also ac- cepted the views of Watts. Old Father Pattillo was a liberal among the Presbyterians. He had actually practiced open com- munion, and had of course been censured for it. 6 He acknowl- edged that there were Christians in other communions. One may even see in his sermons a longing for Christian union. It is interesting to reflect on the liberalizing influence which this old fatherly Scotchman must certainly have thrown about Stone, the impressionable young candidate for the ministry. Pattillo professed to be a moderate Calvinist. He preached that love was of more consequence than orthodoxy. As an examining presbyter, he was tactful. Three years later, 1796, when grant- ing Stone his license to preach he did not demand express alle- giance to the Presbyterian creed but he presented an open Bible and consecrated the young preacher in the words of the Great Commission. Stone was to have been licensed in 1795. However, he had become financially depressed, because he had only fifteen dol- lars, and no means of livelihood. His mind was also not at ease in reconciling some of the doctrines his communion had taught him with that of the relevant, clear teaching of the Scriptures, as he saw it. Evading for the time this cross-current, he went to Washington, Georgia, where two of his brothers lived, and there taught school. Through their influence he was made pro- fessor of languages in the Methodist Academy conducted by Hope Hull. Mr. Springer was the resident Presbyterian preacher. With Springer Stone became intimate, and his mind turned again to the ministry because of their association. Hav- ing taught at Washington for about fifteen months and having saved his money, he could now pay all of his debts. So he de- cided to return to the Orange Presbytery in North Carolina and obtain his license. BARTON WARREN STONE 31 After this recognition by the Presbytery Stone began as a voluntary missionary; that is, a travelling preacher with re- stricted pay, in destitute fields. His fellow-traveller was Robert Foster. They came to evangelize "the lower parts of the State." Among the North Carolina Presbyterians, this meant Duplin and New Hanover Counties. The Grove church near Kenans- ville is the oldest Presbyterian church in the state. Before their first service Robert Foster decided that he was unqualified to preach, so permanently withdrew from the ministry. This greatly discouraged Stone, since he regarded Foster as his su- perior. Stone in despair desired to lose his identity among strangers. He planned to go to Florida, and in the absence of Foster started off alone on a Saturday morning. However, he stopped to attend service in the neighborhood the following Lord's Day. Here the intuition of a good "mother in Israel" changed the course of his life. She suspected his purpose, pro- nounced him a Jonah, and warned him of such betrayal of con- science. She suggested that the great West was a fruitful field for young adventurers, and there he ought to be happy in the service of his Lord. This suggestion was taken. There was a turning of a great tide in this simple, yet devout saying of this eastern North Carolina woman, May 1, 1796. Stone retraced his route with more determined step. From that time, as ever subsequently, it was westward. Captain Sanders, a North Carolina friend, had settled in Wythe County, Virginia. He detained Stone in that county for the purpose of preaching in June and July, 1796. Stone left Knoxville, Ten- nessee, August 14 for the western frontier. Near Nashville he found his fellow-students from Carolina, William McGee, and John Anderson. He and Anderson agreed to travel together and preach in that sparsely settled community then called Cum- berland. After a few months they went to central Kentucky. Stone located with Cane Ridge and Concord Churches in Bour- bon County; Anderson with Ashridge church near Lexington. Shortly Anderson was recalled on important business to North Carolina and he never returned to Kentucky. The Transyl- vania Presbytery with which Stone had aligned sent him in the fall of 1797 on a money-raising errand to Charleston, South Carolina. It was to help start Transylvania University. It was a long hazardous journey with but few comrades ; even soli- 32 NORTH CAROLINA DISCIPLES OF CHRIST tary in large part, exposed to the savages in Kentucky, and gangs of robbers in the Carolina swamps. In Charleston he joy- fully met again his old associate, Samuel Holmes; this time in affluent surroundings. After a good visit, Holmes accompanied Stone northward, where later Holmes served as President of the University of North Carolina. In 1798 Stone was called to the pastorate of the Cane Ridge and Concord Churches through the Transylvania Presbytery. Soon he was ordained, and a rift with the Presbyterians was seen in his qualified acceptance of their confession of faith. He said that he accepted it only so far as he saw its consistency with the Word of God. He found kindred spirits in David Purvi- ance, Richard McNemar, John Dunlavy, Matthew Houston, John Thompson, and Robert Marshall. These all revolted at the Cal- vinistic elements of the Presbyterian creed. They advocated having no creed but the Bible, assumed the name Christian, and preached Christian Union. For this they were excluded from the Presbyterian Communion. On June 28, 1804, they became a free and distinct movement. Of course such a reformatory work was subjected in the beginning to a continuous fiery trial. In 1805, three of the preachers, McNemar, Dunlavy, and Hous- ton, became proselytes of the Shakers. Shortly Thompson and Marshall returned to the Presbyterians. This left Stone and Purviance standing together, and alone, in the leadership of the infant cause. Notes Autobiography, B. W. Stone, in "Cane Ridge Meeting House," pages 113-200. ^'Publications of the Guilford County Literary and Historical As- sociation," Vol. I. page 28, paper of John C. "Wharton. ""Life of David Caldwell," by E. W. Caruthers, page 26. 4 Footes "Sketches of North Caro- lina," pages 231-243. s"Life of David Caldwell," pages 270-272. «"Sermons" by Henry Pattillo, as stated in his first sermon, "On the Divisions Among Christians." -U \ "N Old Alamance Church This church is about six miles southeast of Greensboro. Barton W. Stone made his first profession of Christian faith in this building- on a Sunday night in the Spring- of 1791. Historic Homes First Column, from the top downward: "Tavern home," General Wil- liam Clark, Greenville ; Home of Benjamin Streeter ; Harper Homestead near Mill Creek ; Home of r»r. Beverly Jones, near Bethania. Second Column, from the top downward : Early Home of J. A. Transou, in Pfafftown, where Dr. Chester Billiard preached ; Home of John P. Dunn, near the present Grainger's Station ; Home of Thomas J. Latham, in PantegT> ; Home of Dr. Frank W. Dixon, near Snow Hill. Chapter II DAVID PURVIANCE A distinct contribution, whose magnitude historians have but slightly recognized, was made by North Carolina to Stone's primary movement for reformation, in David Purviance, farmer, statesman, and preacher. He was born in Iredell County, North Carolina, on the south fork of Yadkin River, some eight or ten miles from Statesville, on November 14, 1766. x His parents were John and Jane Wasson Purviance, natives of Pennsyl- vania. 2 They were married on August 2, 1764, in Pennsylvania, and had moved to the Yadkin community about two years be- fore David was born. John Purviance, the father, volunteered in the American Revolution, and served from the beginning, first as lieutenant; finally as colonel. In civil life he was Justice of the Peace. These parents had three sons and eight daughters all of whom lived and became heads of families. The Purviances were members of an old Presbyterian family, and were numbered with the charter members of Bethany church in Iredell county when it started in 1775. 3 The present building of this old church stands on the hard-surfaced highway leading from Statesville to Elkin. It is six miles northeast of Statesville. Dunlap, the rural post office, is within less than a mile. The ancient graveyard is at the north side of the church. There Dr. James Hall, the teacher of David Purviance is buried. When David Purviance was a child the country was so new that schools were inevitably poor. Teachers for the most part were ignorant and tyrannical. However, David started early and his progress was satisfactory to his ambitious parents, who also took care to see that his religious instruction was thorough. He memorized, when very young, all the Larger and Shorter Catechisms, and knew likewise the Presbyterian discipline then in force, acquiring a special regard for the sanctity of the Lord's Day which he retained through life. He was indeed fortunate in living in a community where also lived one of the outstanding pioneer teachers of North Carolina, Dr. James Hall. 33 34 NORTH CAROLINA DISCIPLES OF CHRIST Dr. Hall was born at Carlisle, Pennsylvania, 4 of Scotch-Irish parents, on August 22, 1744. He came with his parents to the South Yadkin settlements near Statesville, North Carolina, in 1752, when the first grants of land were issued. His first im- pressions of the ministry came from the traveling missionaries from the North. At seventeen years of age he mastered geom- etry and at twenty-six began the classics. He received a Bach- elor's degree at Princeton in 1774. He was licensed to preach by the Orange Presbytery in 1776, when there were but seven other Presbyterian preachers in the State. He became pastor at Bethany, the old home church of David Purviance, on April 8, 1778. During the American Revolution he was captain of his company and chaplain of his regiment. He wore a three- cornered hat and brandished a long sword. William Henry Foote thus described him : His fine person, his stature above six feet, his great muscular strength and action, rendered his appearance commanding. His courage, both moral and physical, undaunted, he was cool in council, intrepid in danger, and decided in action. His acquaintance with the mathematics, both scientifically and practically, his great capability for mechanical pursuits and his ac- quaintance with the details, and his skill in the operations, enabled him to form his plans with readiness and execute them with precision. His kind and tender feeling, and enthusiastic love of liberty, having the control of a fine voice and pleasing manner, together with his great attention to personal appearance, fitted him to gain and to hold the affections of men. His stern morality, undoubted piety and practical religion, carried everywhere with him, combined with an amiable disposition, called forth the reverence of the good and the respect of all. Dr. Hall was one of the great leaders of America in Presby- terian councils. He attended their General Assembly at Phila- delphia, sixteen times, serving once as Moderator. He helped to form the American Bible Society, was a life-member of it, and was the first President of the North Carolina State Bible Society. At his school he inspired mai^ young men to enter the ministry. This was at a time when Tom Paine attacked Christian faith, and when doubt and disbelief were prevalent in the young Re- public. He trained such outstanding minds as Rev. Richard King of Tennessee, Gov. Israel Pickens, of Alabama, and Dr. James Blythe, of Kentucky. Dr. Blythe was acting President of Transylvania University, Lexington, Kentucky, from 1804 to 1816. Blythe was a leading Presbyterian opponent in contro- DAVID PURVIANCE 35 versy with Barton W. Stone. Dr. Hall never married. He made a deliberate sacrifice in this, choosing thus to conserve his oppor- tunities for an effective ministry in civilization's frontiers. He made fourteen long and laborious missionary journeys. Perhaps the most important of these was his mission to the region of Natchez, Mississippi, in 1800. This was the pioneer Protestant effort in the lower Mississippi valley. In 1810, he and Dr. David Caldwell on the same day each received the D.D. degree from the University of North Carolina. He died July 25, 1826, at the age of eighty-two. On October 27, 1778, David Purviance at the age of twelve years entered the school of Dr. Hall. At first it was in "Clio's Nursery, ' ' on the northern side of the South Yadkin River. 5 His "classmates" were five in number as follows: Moses Waddel, who later became President of the University of Georgia; Ed- ward Harris, who later became Judge of Superior Court of North Carolina during life; Richard King, who became a dis- tinguished minister; and James Nisbet and Joseph Guy, who later became successful physicians and representatives in the State Legislature. Later he was taught in the teacher's home, and in a small log building, eighteen by twenty feet, which stood immediately to the rear of Dr. Hall's home. This was called the "Academy of Science." It housed, however, the best teaching equipment for science to be found in North Carolina previous to the opening of the University at Chapel Hill. Here he studied Greek and Latin, as well as mathematics. His son, Levi Purvi- ance, said of his father, "He prosecuted his studies with inde- fatigable industry and made great proficiency in learning, con- sidering his opportunity." A portion of the eighteenth eentury home of Dr. Hall yet stands. It is at the crest of a gently sloping and beautifully wooded hill, a mile south of the principal resi- dence of the present Halldale farm, and about seven miles north- east of Statesville. It is nearly two miles from old Bethany church. The foundations of the old "Academy" appear in the cornerstones lying securely in the sod. When it is considered what a pivotal man David Purviance became for Kentucky and Ohio Disciples this is verily an historic spot. The old building is a decaying landmark, long untenanted, in a field used as an upland pasture for cows. No marker is there to declare its sig- nificance in history. 36 NORTH CAROLINA DISCIPLES OP CHRIST The training of Purviance was rudely interrupted by the American Revolution. His father was absent in the service and David the oldest son assisted greatly in procuring the living. Toward the close of the war he was a dispatch rider for the Colonial armies. 6 When peace came he resumed his studies with such intensity that his health was impaired for a time. Regain- ing his strength, he taught Greek and Latin, and current sub- jects of literature. Later he was assistant to the Clerk of Court at Salisbury, before Iredell county was formed in 1788. In 1789 he married a girl of the community, Miss Mary Ireland, daugh- ter of John and Martha Ireland. She was a member of an old Irish Presbyterian family which came with the early settlers from Pennsylvania. His father gave them a farm on the South Yadkin where they lived for two years. In 1791 he sold this property, and with his father and other relatives moved to central Tennessee, settling in the Cumberland River valley near Nashville. Here the In- dians were yet at war. They killed his brother John. So in the fall of 1792 he and his relatives removed to Cane Ridge, Ky. He located on a small tract of land three miles south of the Cane Ridge meeting house. In 1786 when about twenty years of age David Purviance was formally received into the membership of Bethany Presbyterian church. In his personal memoirs he wrote thus of his conver- sion : 7 In process of time my mind was enlightened, I had some just views of the majesty and holiness of God, and of my own wretched sinful state. I had been previously taught to repeat the Lord's Prayer, and perhaps some others. But then I began to pray indeed, and the prayer of the publican suited me precisely. I persevered in secret prayer, and ere long my soul was comforted and glowed with love to God and to all mankind. I felt a sweet nearness and union with every one who (I believed) possessed the same spirit; yet a thought of being anything else than a Presbyterian did not enter my mind, and having not yet come to the age at which it was usual for persons to apply for admission to the full communion of the church, I kept back and after some time relapsed, and for a considerable time neg- lected secret prayer. But again I was bro 't to mourn for my sins and backslidings and renew my engagedness : and finally applied to our preacher, old Dr. Hall; was examined as to my exercise and experience, and admitted to the communion-table. DAVID PURVIANCE 37 Purviance preceded Stone to the Cane Ridge community by four years. He was there at the building of the church and helped to receive their first pastor, Robert W. Finley, of North Carolina. Purviance was then a layman. They made him ruling elder in 1797. He united definitely with Stone's forces in 1803, and in 1804 was a signer of the Last Will and Testament of the Springfield Presbytery. About the same time he decided to enter the ministry and qualified for it. In a letter from Stone dated Cane Ridge, Kentucky, April 2, 1805, 8 to Richard McNemar, Turtle Creek, Ohio, Stone said that Purviance had gone to preach in North Carolina, "at the request of some there." It is to be as- sumed as a matter of course that he had gone back to his old home community near Statesville. Purviance said that he was in North Carolina about two months in the spring of 1805. He preached that they should wear only the name Christian, and have the Bible alone as an all-sufficient rule of faith and prac- tice to the end that all Christians might be united in the bonds of love. He thus was the first preacher positively aligned with the Stone Movement to proclaim this belief in North Carolina. He served with peculiar distinction in the Kentucky Legisla- ture. A circulating library, and a debating society, and the teaching and inspiration of a great instructor back in the old Bethany community in North Carolina had equipped this fron- tiersman for statesmanship. He served seventeen terms in the Kentucky and Ohio Legislatures. 9 In some notable crises in the Kentucky law-making body he was the most powerful debater in it, defeating such giants of the forum as John Breckinridge and Felix Grundy 10 on the open floor as registered in the votes on the respective issues. Purviance and Stone were great friends. 11 He said Stone was "a man of deep study and research," and that they "lived and labored together in perfect harmony and brotherly love." He further said: "Stone studied the peace of the church, and his character for candor and honesty was so well established, that by pursuing a prudent course, he preserved the people in the unity of the spirit, and retained their confidence." Purviance had taken the initiative in declaring for immersion as baptism, and had Stone to immerse him in 1807, before Stone himself had been immersed. However, Stone soon followed suit. The exam- 38 NORTH CAROLINA DISCIPLES OF CHRIST pie of Purviance, the first of the preachers of that group to be immersed, induced Reuben Dooley, another preacher, to be immersed the same hour by Purviance. Thereafter, immersion became the accepted practice of this reforming group. In September, 1807, Purviance removed to Preble county, Ohio. Many Kentuckians were then settling Ohio. John Thomp- son was a leading preacher in Ohio, as was Robert Marshall in Kentucky. These two men, Thompson and Marshall, had eagerly started with this group of reformers, but after the adoption of immersion, they reacted, and went back to the Presbyterians. They then deliberately planned to wreck the Stone Movement, but they were ' ' withstood to the face ' ' by Purviance in Ohio and Stone in Kentucky, the two leaders left in the Movement. Thus the going of Purviance to Ohio, and Stone's remaining in Ken- tucky were providential in sustaining the infant cause. From his Illinois home, near the close of his life, after his paralytic stroke, Stone made a "sunset tour" among his old friends in Indiana, Ohio, and Kentucky. 12 His happiest visit was with Purviance of Ohio. They had worked together, firmly and lovingly as brothers, through the vicissitudes of forty years in their reformatory effort. These two men from North Carolina, trained in North Caro- lina by her two foremost teachers of the day, pioneered the new Christian Cause in the great "West. They had the faith and stamina to see it through. Notes 1 "Life of David Purviance," by Levi Purviance, page 13. 2 Ibid., page 9. 3 Foote's "Sketches of North Carolina," page 316. •'Ibid., pages 315-336. ^"Memorials of Waddel Family," page 38. 6 "Life of David Purviance," page 14. 7 Ibid., pages 135, 130. s "The Kentucky Revival," bv Richard McNemar, page 78. 9 "The Centennial of Religious Journalism," page 336. 10 "The Cane Ridge Meeting House," pages 207-237. ""Biographv of B. W. Stone," by John Rogers, pages 120-129. "Ibid., pages 80-81. Chapter III THE CREATHS North Carolina gave some distinguished Baptist pioneers to the west as well as Presbyterian. Standing high in the fellow- ship of North Carolina and Virginia Baptists within the first quarter of the nineteenth century were Jacob Creath, Sr., and his nephew, Jacob Creath, Jr. Jacob Creath, Sr., was the son of Samuel and Susan Moore Creath who were Irish Presby- terians. An older brother of Jacob, Sr., was William, the father of Jacob, Jr. 1 William Creath was born in 1768 during the sea- passage of his emigrant parents from Dublin, Ireland, to Hali- fax, of Nova Scotia. Jacob Creath, Sr., was born near Cumber- land, Nova Scotia, on February 22, 1777. 2 The father because of his sympathy with the Americans in their War for Indepen- dence, had been wounded and imprisoned by the British authori- ties a few days previous to the birth of this son. They kept him in jail at Halifax, two hundred miles from his home, for seven years, feeding him on mouldy bread and water. In the mean- time they confiscated his rich valley farm of five hundred acres on the St. Lawrence, with all its live stock and personal prop- erty. The mother was cruelly treated by "Red Coats" and left destitute with four small children. Her son Jacob, born under such circumstances, must have had the hatred of oppression and the love of liberty stamped in his soul at life's beginning. In 1784, the British released Samuel Creath, but outlawed him, and gave him but twenty days to leave Canada, or be hanged. He and his family came to New York, then to Cherry Valley, in Pennsylvania. In 1786, when Jacob was nine years of age, they settled in the Grassy Creek community in Granville County, North Carolina. They lived here for fourteen years. Here the brothers William and Jacob grew to maturity. At the time of the Creaths' arrival, 3 and for a year after, Grassy Creek was enjoying the greatest revival of her history. So William Creath left the Presbyterians and was baptized into this church by Henry Lester in 1787. In February, 1795, Jacob, 39 40 NORTH CAROLINA DISCIPLES OF CHRIST Sr., united likewise and was baptized by Thomas Vass, pastor at Grassy Creek Meeting House. Grassy Creek is one of the oldest Baptist churches now serv- ing in North Carolina. It was founded in 1755 most probably by Shubael Stearns, a Connecticut convert of George Whitfield. He was a "New Light" Baptist. His fellow-traveller, Daniel Marshall, also a "New Light" Baptist convert of Whitefield, assisted in the founding, and afterwards held meetings with many converts. Hugh McAden, a noted Presbyterian itinerant preached here August 14, 1755. This church joined the Sandy Creek Association when it was formed in 1758. This was an organization of Separate Baptists. They were called General Baptists in England, as distinct from Particular Baptists there ; so in New England they were called Separate Baptists, as dis- tinct from Regular Baptists. The Baptists of central North Carolina descended from these New England Separates. 4 It was the practice of these early North Carolina Baptists to observe the Lord's Supper each Lord's Day. They never formulated or adopted any creed, as a binding standard of faith. 5 They contended that the Scriptures were sufficient for the faith and practice of Christians. The "anxious seat," or "mourners' bench" was not introduced at Grassy Creek until about 1830, 6 long after the Creaths had left. It was a common practice in the time when Jacob Creath, Sr., was at Grassy Creek for the pastor to immerse one upon the simple profession of his faith in Jesus Christ, and, at once account him a member of Christ's flock. 7 However, when the more numerous Baptists of eastern North Carolina had been led fully to adopt the Calvanistic sys- tem of the Philadelphia Association, and had merged with these of the central region, then the descendants of the ancient Sandy Creek group lost many of these old simplicities. So Jacob Creath, Jr., twenty-two years younger than his uncle, called himself a ' ' Calvinistic Baptist preacher. ' ' The building of old Grassy Creek stands today in a slightly elevated grove by the county road, fifteen miles north of Ox- ford, North Carolina. The nearest village, Stovall, is but a few miles away on the State highway due north of Oxford. The present structure is typically rural. It is a one-room, rectangu- lar, frame building. It is quite near the iron bridge which spans Grassy Creek, a tributary of the Roanoke River. The original THE CREATHS 41 building, where the Great hs attended, was a large frame build- ing. 8 It stood two hundred yards from the present one. In 1833 after more than seventy-five years' service it was aban- doned for the meeting house of today. While the formative years of the life of Jacob Creath, Sr., were spent in North Carolina, his early ministry was in Virginia where he was ordained in Louisa County in 1798. He married Miss Mildred Carter, of Lancaster County in the "Northern Neck," of Virginia in 1799. He then became group pastor of a large Baptist constituency in Mathews County with residence at Kingston near the shores of the Chesapeake. In 1803 he re- moved to Lexington, Kentucky, assuming the old charge of the famous John Gano, as pastor at Town Fork. He soon was re- garded as the ablest preacher of any faith in that new common- wealth. In the "Great Revival," in Kentucky, in one year, 1827, fourteen hundred baptisms were the fruits of his meetings. His biographer said : 9 ' ' He was about five feet, ten inches high, had a dark skin, a large mouth, and a keen, expressive black eye. * * * His style as a public speaker was argumentative, flowery, and pathetic by turns. His voice was unusually mus- ical; though loud, it was full, and clear, and sweet, like the notes of a deep-toned organ." Henry Clay said that Creath was "the finest orator Kentucky had ever produced." It was said by thoughtful observers that he could have been elected Governor of Kentucky at any time he might have consented to be a candidate. 10 Thomas Campbell said that Creath 's defense at his exclusion by the Baptists in 1830 was the "most masterly and overwhelming piece of elo- quence to which he had ever listened." Alexander Campbell characterized his voice as "that most eloquent tongue which had echoed for half a century through Northern Kentucky with such resistless sway as to have quelled the maddening strife of sec- tarian tongues, and propitiated myriads of ears and hearts to the divine eloquence of almighty love." When we consider his nephew Jacob Creath, Jr., we find less eloquence but more initiative and aggressiveness in planting the Cause of the Disciples throughout the West. He was born near the North Carolina line in Mecklenburg County, Virginia, Jan- uary 17, 1799. His parents were William and Lucretia Brame Creath. The father was a Baptist evangelist, product of old 42 NORTH CAROLINA DISCIPLES OF CHRIST Grassy Creek, of Granville County, North Carolina. William Creath itinerated over North Carolina, Virginia, and Maryland, passing to his eternal reward at E dent on, North Carolina, in 1823, at the residence of John Blunt. 11 Mrs. William Creath was a strong character. She reared nine sons, five of whom entered the ministry. One of these, J. W. D. Creath, was a Bap- tist minister in Texas, the premier organizer of churches in the Southwest, and was called "the most apostolic man in Texas.' ' In his youth, Jacob received a fair training, while performing the usual labor of a farm-boy. He was converted under the preaching of James Shelburne, 12 father of Silas Shelburne, in April, 1817, and preached his first sermon in June of that year. He felt keenly the need of adequate training. So in January, 1819, he visited William Dossey, an old friend of his father, who lived at Society Hill in South Carolina, one hundred and twenty- seven miles north of Charleston. 13 He wanted help from the Charleston Association to put himself through school. He was directed to the University of North Carolina for training under Abner W. Clopton, who was described as "a learned, good man, a physician, and a professor in the University." Creath promptly came to Chapel Hill, North Carolina, and began the study of the "Latin, Greek, and English languages, and The- ology," under Professor Clopton. Creath said, "I found him an admirably qualified instructor and a true friend." At this time the University had but two buildings, known today as the "Old East" and the "Old South." She enrolled that year 118 students. 14 There were five instructors. Joseph Caldwell was President. Their Annual Catalogue was a single sheet of paper, called a "Broadside," in size, seventeen and a half inches wide by twenty-one inches deep. He remained at Chapel Hill for about twenty months, then followed Clopton to Milton, a village in Caswell county, North Carolina. Here had been newly built a handsome brick academy by Clopton for his new school. This was in September, 1820. Clopton was pastor of Mill Creek Baptist Church in the same county. Here Clopton had Creath examined by the church offi- cers on September 24, 1820. They ordained him to the ministry. After examining him, they said that they found him, "sound in the faith, and qualified, and called of God, as we believe, to the ministrv of the word, and ordinances." Afterward, Pastor THE CREATHS 43 Clopton, and Clerk John Lee gave him a recommendation at the order of this church, saying that, "as a member he is regular and orderly in his deportment, and, as a minister, highly ac- ceptable." Creath continued his study in the Milton School until November, 1821, when he entered Columbian College, Washington, District of Columbia, for two years' further work. Abner W. Clopton, the teacher of Jacob Creath, Jr., was born in Pittsylvania County, Virginia, March 24, 1784. He entered the University of North Carolina in January, 1808, and gradu- ated in 1810. He was baptized at Shockoe Baptist Church, Pitt- sylvania County, Virginia, August 1, 1812. He was then elected head of the preparatory department of his Alma Mater at Chapel Hill, in which position he served from 1812 to 1820. In 1813 he believed in open communion but later adopted closed communion. A singular occurrence showing him in one instance to be peculiarly liberal was his placing himself under Presby- terian theologians in the Orange Presbytery, while in training for the Baptist ministry. In 1827 he was agent for Columbian College, "Washington, District of Columbia. A few years before his death he published several articles in the Columbian Star and other papers in bitter opposition to Alexander Campbell. He said, "Campbellism is a scheme of religious infidelity, dan- gerous to the souls of men and to the real prosperity of the church of Christ." He further called it "the desolating scourge." In turn, Campbell referred to him as a "religious hypochondriac." 15 This was the age of strong controversy. Clopton died on March 20, 1833. While in Columbian College, Jacob Creath, Jr., became inti- mately acquainted with John T. Johnson, a Kentucky Congress- man. Johnson gave Creath the full credit for leading him into the "Restoration Movement," at Georgetown, Kentucky, in 1830. Johnson was a pivotal evangelist in the early development of Disciples in Kentucky and also in the west and southwest of the Mississippi Valley. When Creath left North Carolina for Ken- tucky in 1824, the executive Board of the Baptist State Mis- sionary Society gave him a ringing recommendation. 16 It is dated Raleigh, North Carolina, November 6, 1824, and signed by Philemon Bennett, Robert T. Daniel, and William Light foot. They stated that they had known him from his youth ; that he was "a man of unimpeachable morals, orthodox in sentiment, 44 NORTH CAROLINA DISCIPLES OF CHRIST sound integrity, strict prudence, sterling talents, and a highly acceptable and useful minister, among all classes of society." They were confident "that he will be blessed in every place where he may labor." In writing an appreciation of Alexander Campbell, in March 1867, about a year after Campbell's death, Creath confessed briefly as to how he became his colleague. He said : As I rode from North Carolina in November and December, 1824, to Kentucky through the mountains, my mind was engaged in prayer, and greatly exercised on the condition of religious society. I saw the evils that existed, but knew not the remedy. In the meantime, not far from the Cumberland Gap, I overtook a horsedrover from the south, who lived in Lexington, Kentucky, whose name was Hasben, who had been to the south with horses, and was returning home. He was the first man that introduced me to the name of A. Campbell, who had preached in Lexington, Kentucky, about one year previously, after the debate in Washington, in October, 1823. The account which he gave of him was very favorable, although he was a wicked man. When I arrived in Kentucky, my first associations were with the Calvinistic Baptists, to which sect I then belonged, and the im- pression which they made upon me respecting brother Campbell was very unfavorable. They told me he was a Socinian, an Arian, a heretic of the worst kind, and I believed them; and as the first impressions are the most indelible it was very difficult for me to divest myself of these prejudices against him. When I arrived at my uncle's (Jacob Creath, Sr.), in Frank- lin County, Kentucky, not far from Frankfort, I there saw the first copy of the Christian Baptist, or the first numbers of that work, which I had ever seen. My uncle, who had formed a warm attachment for Brother Campbell, from seeing him, from being much in his company, and hearing him converse frequently with many persons, and hearing him preach, gave me, as I now believe, the true account of him, as being one of the most extraordinary men of this or any other century; still I was shy and sus- picious of his orthodoxy. Knowing, however, that I am a tenant at will of my great and good Father in heaven here on earth, and not knowing when, or how, nor under what circumstances I may be deprived of my occupancy, and knowing that my breath and all my ways are in the hands of Him who does according to His will in the armies of heaven and among the inhabitants of the earth, I wish before I go home, to bear my feeble testimony to the great worth of our deceased brother, not caring how it may be regarded, as I know I speak what is true, to the best of my recol- lection. Alexander Campbell, writing of Jacob Creath, Jr., observed as follows: 17 Brother Creath is the first man known to me who propagated the old gospel in the Southern States. * * * From the South he came to see me at Bethany in the Spring of 1828, and assisted me by his writings, his THE CREATHS 45 preaching, his conversation, and the information which he gave me of the Baptists in the Southern and middle States at that time * * * If he and his eloquent and much venerated Uncle, Jacob Creath, Sr., not very long since gone to his reward, Brother John Smith and a few similar spirits, had set their faces against the reformation in Kentucky, as some other men then did, it would have made comparatively little progress. Creath gave over sixty years of his life to the great West, making his home first in Kentucky, then in Missouri. After his exclusion for heresy by the Elkhorn Baptist Association without trial in 1830, he wholeheartedly served the new Movement. He pioneered for it in Chicago, Memphis, St. Louis, New Orleans, St. Paul, and other centers too numerous to recount. He dis- covered Alexander Proctor of Missouri, a brilliant light among Disciples of the succeeding generation. The two Creaths, uncle and nephew, with "Raccoon" John Smith and John T. Johnson were the four outstanding men who supported the Movement of the Campbells in Kentucky. And when these united with Stone's forces in 1832 they became the most formidable religious group in that "Mother State," for the progressive evangelizing of that State and kindred lands toward the setting Sun. Notes *"Jjife of Jacob Creath. Jr.," by Donan, page 41. =Ibid., pages 201-212. 3 "History of Grassy Creek Baptist Church," by Robert I. Devin, page 85. *rbid., page 60; see also "History of Sandy Creek Baptist Association," by George W. Purefoy. 6 Ibid., page 61. 6 Ibid., page 70. Ubid., page 90. "Ibid., page 92. ""Life of Jacob Creath, Jr.," page 211. A Biographical Skotch of Jacob Creath, Sr., is appended in P. Donan's biography of Jacob Creath, Jr. ""Debates That Made History," by J. J. Haley, page 180. ""History of Virginia Baptists," by Beale — Semple. page 295. Also "History of the Grassy Creek Baptist Church," by Robt. I. Devin, pai?e 140. l: "L,ife of Jacob Creath, Jr.," page 51. "Ibid., page 61. "Catalogue, U. of N. C, 1819. lr 'Millennial Harbinger, 1830, page 239. 1G "Dife of Jacob Creath, Jr.," page 65. 17 Millennial Harbinger, 1857, pages 503-5,04. Chapter IV JOSEPH THOMAS, THE "WHITE PILGRIM" One of the remarkable personalities of the early decades of the Nineteenth Century in the religious life of North Carolina, was that of Joseph Thomas, the "White Pilgrim." He was born in Hawfields community, a few miles southwest of Mebane, in Alamance County, North Carolina, March 7, 1791. 1 This old Hawfields Church is Presbyterian, and was founded in 1755. Her first pastor was Henry Pattillo who figured so prominently in the beginning of Barton W T . Stone's ministry. Another of her ministers was William Hodge who converted Stone. Haw- fields received its name from the fact that it was in the midst of the cultivated fields of the Saxapahaw Indians, who were settled tillers of the soil. The first camp-meeting ever held in North Carolina was at Hawfields in October, 1801, the "year of the great revival" as it was called throughout the South and West. These camp-meetings in the days of Thomas were inter-denomi- national gatherings, of a popular character. They provided an annual expression of the social and religious order of a large community. It was at one of these camp-meetings in October, 1806, that Joseph Thomas became deeply concerned about the salvation of his soul, under the preaching of William Guirey, from Georgia. Guirey was associated with the Movement of James 'Kelly. Guirey believed in open communion, and immersion as the form of baptism. Joseph Thomas had made an intensive study of the New Testament, which was one of the very few books available for his reading. On May 7, 1807, he made an open profession of his Christian faith and determined to preach the Gospel "in an extensive manner. ' ' He gave much thought to his determination of the religious group with which he should be affiliated. 2 As he related it, he would not unite with the Methodists because he could not subscribe to their discipline, or the authority of the bishop. Nor the Free Will Baptists because their preacher would not baptize him except into that church, and their articles of faith also he could not fully accept. Nor the Presbyterians 46 JOSEPH THOMAS. THE "WHITE PILGRIM " 47 because their confession of faith appeared not to coincide with what he had learned from the New Testament, and he dissented also from their requirement to study "divinity" in a Theolog- ical School. He then sought a preacher of the ' ' Christian Con- nection," or the Christian Church, that is, the southern branch, under the leadership of James 'Kelly. Thomas rejoiced to find fellowship with these people who were so democratic in their church polity; who "had no rules but the Scriptures," and who had only "the Lord Jesus for their Head and Ruler." In October, 1807, he attended an important Christian minis- ters' meeting in Raleigh, North Carolina. 'Kelly was present, whom Thomas sought demanding baptism by immersion. To this 'Kelly demurred and persuaded Thomas to affusion as the mode, 3 explaining that "as he had become a member by having the spirit poured upon him, this was the best represented in bap- tism by pouring." Thomas said: "As a man of his maturity both in age and mind, I thought he knew better than I, and at that time received his definition as being correct. * * * On Sunday, 24th (October 24, 1807), I received water poured on me by James 'Kelly for baptism, and thought it was right and sufficient for me for some time; not knowing I was con- vinced by man and not by the spirit of truth." It is said that Thomas stipulated that a tubful of water should be poured upon him. Several other young preachers came into the communion at this Raleigh Convention of which Thomas said: "I (with them) was here received into full fellowship with a people pro- fessing religion but not as a member of a particular sect or party to be debarred by the doctrines and commandments of men from uniting with all the children of God. ' ' After a visit to central Kentucky which provoked his further thought on the form of baptism, Thomas was immersed in the Schuylkill River near Philadelphia, Pennsylvania, in July, 1811, by Frederick Plummer, who was of the Eastern branch of the Christian Con- nection, and consistently practiced immersion. Thomas said: "I desired him to baptize me in that way, if his baptizing me would not attach me to his party. He told me he would baptize me as a member of Christ's Church, and not as a member of any party among men." Immediately after this baptism, Thomas was ordained to the ministry, July 9, 1811. 48 NORTH CAROLINA DISCIPLES OF CHRIST There was much strife, in the days of Thomas, among the Christian Connection as to the correct form of baptism. Joseph Thomas was excluded from their Eastern Virginia Conference at its seventh session in November, 1821. 4 Joseph Thomas was called "the White Pilgrim" because dur- ing much of his ministry he wore a long white robe, and was eternally restless in his evangelizing movements in a number of States, from the Carolinas to New York, from Delaware to Ken- tucky, and from Ohio to Alabama. In personal appearance he was described 5 as "tall, straight as an Indian, with fair skin, gray eyes, beautiful nose and mouth, a lofty forehead, long chestnut locks, parted over the middle of the head, and falling upon his shoulders." There was a wild and sublime eloquence in his sermons, colored by his poetic temperament, which deeply impressed his hearers. He preached much in North Carolina. Some of his notable experiences were in the communities about Edenton, Tarboro, New Bern, Fayetteville and Raleigh. When so persecuted in his home community at old Hawfields, that he could not preach in any church building, he erected "stands" upon his own fifty acres of land, and here the crowds came to hear the outpourings of his earnest soul. He had started in the ministry so early in life — at sixteen years of age — that many called him "the boy preacher." He preached in Salem, the old Moravian town. He delighted to preach in Surry County whose people he greatly admired, and who received him so kindly. He called himself, ' ' a disciple of Christ " ; he thoroughly believed in the Scrip- tures as the sufficient rule of faith and practice for the Chris- tian; he would have only immersion for baptism; he practiced open communion, also feet-washing as a religious ceremony, but so did many of the early Disciples of Christ in North Carolina; he denounced the denominational spirit with the fire of a prophet ; and exalted the Lordship of Jesus, devoting his life to these ideals. He was an ardent fellow-worker with Barton W. Stone. He wrote an interpretation of the famous Cane Ridge revival 6 with the understanding and power of real vision. The Kentuckians ministered to him more largely of their substance than was his usual fare, and he freely expressed his gratitude. Joseph Thomas suffered much. His father's good fortune General William Clark. 1790-1859 John Patrick Dunn, 1792-1859 JOSEPH THOMAS, THE " WHITE PILGRIM" 49 melted before British wrath in the American Revolution. As the youngest of nine children he drifted from pillar to post. His youth was pinched with poverty and to this was added the intense physical suffering of "white swelling" in knee and thigh, completely prostrating him for a period. As a preacher of a misunderstood and despised communion he must fare as best he could. Once for a period of eight months he traveled and preached continuously, and received but one dollar for all his services. A Methodist circuit rider opposed him so that he was forced to leave the church building and preach in a school- house. The circuit rider said that the Christians were the "trash of hell, and their sentiments brought from the bottom- less pit." Others treated him with treachery and contempt. By the Presbyterians he was ' ' despised and rejected. ' ' In Fred- erick County, Virginia, he was called "crazy Thomas." The scandalous stories about him arising from frenzied opposition were legion. A thieving murderer hounded his lonely trail in the Ohio wilderness, to be baffled only by a bold expedient. The evangelist dismounted, turned and faced him in friendly aspect, disclosing the character and conditions of his mission. A magis- trate bound him over to a North Carolina court and he went to Hillsboro for trial. It was because he had written a pamphlet in defense of his faith and it was charged that he had descended to an unjust personal attack. The accuser had coveted a cash consideration for his future silence. This was settled by agree- ment out of court with no cash indemnity, as Thomas was ' ' more sinned against than sinning." As a kind of climax he lost com- pletely his little North Carolina property by the perfidy of his own brother. The following summary of an evangelizing trip he made in the region of the valley of Virginia, in 1815, was typical : In this journey I was about ninety-two days, walked upwards of eleven hundred miles, preached ninety-seven times, suffered much hunger and thirst, endured many HARD TRIALS and difficulties, (was) delivered from some imminent dangers, had much persecution, SAW SIGNS AND WON- DERS (they were so to me) attend the Gospel, saw some convinced of their errors, and of the dangerous nature of false religion, some of their sins, and many built up in the most holy faith, and felt continual and inexpres- sible joy in my soul. 50 NORTH CAROLINA DISCIPLES OF CHRIST It is to be admitted that not in North Carolina did the Dis- ciples of Christ as a particular communion receive immediately their fruitage from the labors of this pioneer. While preaching in Virginia not far from Petersburg, in the summer of 1809, he saved a sixteen-year-old girl from drowning, rescuing her at serious risk of his own life, from a swift and deep river, when her frightened horse had plunged from a bridge. 7 If there had been a Carnegie Hero Commission then Joseph Thomas would have received a medal. When the girl had revived she was so deeply impressed by this experience that she became a Christian at once. She led her family into the church. This girl was the youngest sister of Zachariah Holloway. Thomas not only con- verted Zachariah Holloway but inspired him to preach. Hollo- way went to Georgia and helped to lay the foundations in that State of the first work of the Disciples of Christ, at old Antioch, the "Mother Church," sixteen miles from Athens. 8 Thomas said that Holloway "was possessed of that humility and true piety and that earnest engagedness in the cause of his great Master which cannot fail to render him acceptable and useful." Thomas found Robert Ferguson at Philadelphia in 1811 and took him as a Timothy in his long travels. Thomas thus de- scribed him : This young man (F) is now about twenty years of age, has but little education, can read, but cannot write; yet he is possessed of a good genius and natural talents, his temper, agreeable, and his mind sound and firm. His understanding and knowledge in the scriptures extensive and correct, and needs only experience and practice in speaking to make him admirable and useful. He seems to be purely influenced by the spirit and love of God. And while he manifests great zeal for the salvation of souls, he is noticed and loved for his humility. I have promised him all the aid I can give him, in every way, till HE CAN WALK ALONE or, as long as he may feel inclined to travel with me; and shall rejoice in his improvement and praise the Lord in his usefulness. Some months later he had him in the Valley of Virginia, as Thomas had married Christiana Rittenour at Winchester, Vir- ginia, April 5, 1812, and had located there. He then said of Ferguson : ' ' By this time his improvement was beyond the high- est expectations. He had now become not only fluent but pop- ular in preaching. He could now also write a good and legible hand, with having obtained a considerable knowledge of several useful sciences. His manners are now acceptable and pleasing. JOSEPH THOMAS, THE " WHITE PILGRIM" 51 He is a young man of genuine piety and holy zeal for the good of souls. He bids fair for a good, great and excellent man." In 1821 Ferguson located at Strasburg in the Valley of Vir- ginia, where he labored for twenty-five years. About 1835 he became conscious that his work was closely allied to that of Alex- ander Campbell, and he joined heartily with the larger Move- ment. The 3,000 Disciples of Christ in that valley today owe much to Robert Ferguson, the pioneer Disciple of a century ago. Perhaps the most far-reaching results for the Disciples wrought by Joseph Thomas were in Southwest Virginia, where he spent much of his life. Major 0. Johnston of New River in Giles County, took Thomas when he was only twelve years of age, boarded him without charge, and sent him to school where his improvement was rapid. This gift to a poor boy was re- turned when Thomas came back in later years as the spiritual leader in the community. W. G. Johnston, formerly pastor of Kinston, North Carolina, Disciples, is a great-great-grandson of this Major Johnston, the true friend of Joseph Thomas. In August, 1815, Thomas preached in the home of Thomas Abbott, great-grandfather of B. A. Abbott, the present editor of The Christian-Evangelist of St. Louis, Missouri. He had known Thomas Abbott as a neighbor in the old home community on Haw River in North Carolina. 9 From his preaching came the present Churches of Christ in the region of Craigs Creek, Vir- ginia, and indeed throughout all of Southwest Virginia. Thus the name of Joseph Thomas is highly esteemed today in the his- torical associations of Southwest Virginia Disciples. He con- verted Landon Duncan, tax assessor of Giles County, Virginia, who in turn converted Dr. Chester Bullard, the most notable of Disciple pioneers in that region. Several ministers of North Carolina Disciples of Christ may trace their spiritual lineage directly back to Joseph Thomas through Dr. Chester Bullard. A daughter of Joseph Thomas married John 'Kane, 10 a lead- ing pioneer preacher of the Disciples in Indiana. Alexander Campbell traveled with O'Kane and regarded him highly. O'Kane published a Disciple paper in Connersville, Indiana, called the Christian Casket. 11 He built the first church of Dis- ciples of Christ in Indianapolis, in June, 1833. In 1849, O'Kane was a leading spirit in the formation of the American Christian Missionary Society. He and John T. Johnson, and three others 52 NORTH CAROLINA DISCIPLES OF CHRIST constituted the committee that framed its constitution. He raised $75,000.00 to start Butler College, at Indianapolis. Joseph Thomas must therefore have known something of Camp- bell's teaching in the "Restoration Movement" through this son-in-law. Thomas did not, however, unite with it, "being greatly absorbed with religious frames and feelings, and con- tinued the mourning bench system." In 1828 Thomas lived in central Ohio, and was visited by some pioneer preachers of the Disciples, namely : Nathan J. Mitchell of Pennsylvania, James Hughes of Kentucky, and Samuel Rogers, then living in southern Ohio. Mitchell said of this visit: 12 "We stopped with the 'White Pilgrim,' Elder Jo- seph Thomas. He received the cognomen 'White Pilgrim' from the circumstance of his wearing white apparel both summer and winter. He was something of a poet, and read to us quite a number of his productions. After reading a poem, he would sit back and remark, 'That is pretty good poetry for long-haired Joseph Thomas to make, is it not?' He wore his hair long, combed back, and reaching down upon his shoulders." Had Thomas lived at a later date, with better opportunities, it is altogether probable that he would have been consciously identified with the "Movement" of the Campbells. As it is, he is outstanding as a forerunner of that "Movement," particularly in the South Atlantic States. From his home in Ohio Thomas itinerated through New York, and was infected with smallpox in New York City from which he died April 9, 1835. He was buried at Johnsonburg, Warren County, New Jersey. The movement of Barton W. Stone was nobly united with that of Alexander Campbell in Kentucky in 1832. The leaders labored indefatigably and with great success to perfect the Union. In Georgia and Northern Virginia the merger was ef- fected to some degree. However, three very considerable rem- nants of the Christian Connection never realized this union of "Christians" and "Disciples," namely: (1) a large group of Stone's followers in Ohio and Indiana, (2) the Eastern branch of the Christian Church in New England led by Abner Jones and Elias Smith, and (3) the Southern branch in central North Carolina and southeastern Virginia, led by James O 'Kelly. JOSEPH THOMAS, THE li WHITE PILGRIM" 53 The few apparently irreconcilable differences should have been solved under wise leadership in North Carolina. Then a single communion with strength at least doubled, would have emerged in this area, and a great contribution to Christian union would have been achieved. Notes 1 "Life of Joseph Thomas," autobiography, page 3. 2 Ibid., pages 28, 29. 3 Ibid., pages 34, 35. ^''L-ife of James O'Kelly," by W. E. MacClenny, pages 166, >167. 5 "The Plea and the Pioneers in Virginia," by F. A. Hodge, page 122. G "Life of Joseph Thomas," pages 183-1S6. 7 Ibid., pages 81, 92, 93. ""Antioch, the Mother Church of the Disciples in Georgia," page 10. 9 "Lilfe of Joseph Thomas," page 27S. "Memoirs of Alexander Campbell," by Robert Richardson, page 474. u "Life and Times of Elder Benjamin Frank- lin," page 143. 12 "The Pioneer Preacher," by Nathan J. Mitchell. PAKTII THEMES OF GENERAL HISTORY PART II— THEMES OF GENERAL HISTORY Chapter V VISITS OF THE CAMPBELLS Thomas Campbell, of Brush Run, Pennsylvania, wrote and published his Declaration and Address in 1809. This was a clarion call to all Christians in the various communions of the day, particularly in America, to strive for a brotherly union under the Lordship of Christ, and the sheer sufficiency of the Scriptures as an adequate guide. His son, Alexander Campbell, was a newly arrived immigrant from Scotland. He forthwith became an ardent champion of the ideals expressed by his fa- ther. These ideals had been forming in his own mind back in Scotland in the halls of her greatest University as he faced cur- rent problems of religion, in his preparation for life service. By 1833, the Movement inaugurated by the Declaration and Address, had made such progress in the Middle West, as to attract attention throughout the Union. The Christian Baptist had started in 1823, with Alexander Campbell as editor. It is apparent that some Baptists in North Carolina read this monthly journal. The earliest writing from this State for its columns was in September, 1826. x When the Millennial Harbinger super- seded the Christian Baptist in 1830, there was a slow but con- stant increase of subscribers from North Carolina. Thus the Campbells became acquainted with an incipient constituency in this State. A Kentuckian advocating the reform at this period was Dr. B. F. Hall. He was an evangelist and a dentist. R. B. C. How- ell, his leading Baptist opponent at Norfolk, Virginia, called him ' ' a strolling Dentist of the name of Hall. ' ' 2 Dr. Hall began to preach in 1823. He evangelized mostly at Camp Meetings in southern Kentucky, Tennessee, and northern Alabama. What seriously troubled him was that he could not tell sinners def- initely what to do to be saved. He often left them with their souls unsatisfied as to the remission of their sins. He led in 57 58 NORTH CAROLINA DISCIPLES OF CHRIST some of the most fervent revivals of the day, but was grieved with their barren results as compared with New Testament evan- gelistic precedents. Still in agony over this problem he returned from Alabama to Kentucky in 1826. 3 On the way he read for the first time the Campbell-McCalla debate. Of this he said: ' ' The light flashed upon my mind, and for the first time in my life I saw that baptism was to be administered to penitent be- lievers for an evidence to them of the remission of their past sins." He then preached this faith boldly and successfully. It was a new and revolutionary thought to many of his contempo- raries. In the summer of 1833 the pulpit of the Baptist church at Edenton, North Carolina, was vacant. Thomas Meredith had declined a call to continue as minister but retained his member- ship there. At this juncture, Dr. Hall came to Edenton from Norfolk, Virginia, where he had been evangelizing. Meredith concurred with the congregation in inviting Hall to preach in the Baptist church. As an aftermath, Meredith severely criti- cised Hall's preaching in the July issue of the Baptist Inter- preter, which he edited, and which was printed at Edenton. It was the first State paper of the Baptists and was in its first year. He branded Dr. Hall as a travelling schismatic with gum- shoe methods. The weight of his censure, however, was against the majority of the local membership which he said seemingly had accepted Hall's ideas. As to the substance of these ideas Meredith made the following eight allegations: 4 1. That our fathers in many important particulars have been entirely mistaken. 2. That our ministers in several respects are ' ' darkening counsel by words without knowledge. ' ' 3. That some of the distinctive principles of the Baptist church are entirely unauthorized by the Scriptures. 4. That all Articles of Faith, Church Covenants, Church Constitutions, Rules of Decorum, System of Discipline, etc., are unnecessary, unscrip- tural and hurtful. 5. That a few officious individuals may violate the standing and funda- mental regulations of a church without asking questions and without incur- ring censure. 6. That the practice of receiving members into the church on the ground of a religious experience is unauthorized and ought to be abolished. 7. That, in order to the admission of members, no act of the church is necessary or proper. VISITS OF THE CAMPBELLS 59 8. That any person is properly qualified for baptism who will say that he believes in Christ, loves God, and is desirous for the ordinance. Meredith further alleged that "by a special action of the church they have given their sanction to preaching in which we understand, the doctrine of election, regeneration by the Holy Ghost, and justification by faith were discarded." To this field at Edenton Thomas Campbell came in November, 1833. He left his home at Bethany, the preceding October 4, 5 in company with Alexander Campbell, Dr. B. F. Hall and three others. It was a horse-back excursion across the Alleghanies to the Virginia "Tide water." It was a day shortly before the locomotive. The Dover Baptist Association in Eastern Virginia had excluded those sympathetic with the reforming ideals ex- pressed by the Campbells. Forced to form a separate commun- ion they needed the inspiration that comes only from personal contact with great leaders. So this group on horseback visited some strategic fields in this region before attending the general meeting at Richmond, October 24-28, at the "Old Sycamore Church." At the conclusion of this Richmond conference, Thomas Camp- bell, accompanied by Dr. B. F. Hall, rode directly to Edenton. Dr. Hall had been invited by the Edenton Baptist Church to return and preach for them. This was over the protest however of Thomas Meredith. Their first Sunday in Edenton was on November 3rd. In advertising their first service, Thomas Camp- bell issued a proclamation as follows : 6 To the Religious Public in Edenton and its vicinities: — Thomas Camp- bell, Minister of the gospel, respectfully presents Christian salutation. Begs leave to inform them that on next Sunday afternoon, at half past two o'clock, in the Baptist meeting house of this place, he intends addressing them on the All Important Subject of the Religious Reformation, which he with a goodly number of his contemporaries, has been humbly and earnestly recommending to the reception of the Christian public, for upwards of twenty years. The object of the proposed address will be, to give a clear, precise and definite statement of the principles, reason, and object of the proposed Reformation, so that all concerned may determine with certainty whether they ought to embrace or reject. Let us take a bird's-eye view of the North Carolina of that day. In round numbers her population was three-quarters of a million, of which about a ha If -million were white, a quarter- million slaves, and less than twenty thousand free negroes. 7 The 60 NORTH CAROLINA DISCIPLES OF CHRIST present Capitol at Raleigh was being planned at an expense of a half million dollars, which was considered an enormous cost. David Lowry Swain was Governor with a salary of $2,000.00 per year. The State was astir with projects of "internal improve- ment." The Cape Fear and Yadkin Railroad Company, incor- porated in 1832, with a capital of two million dollars, was to run from Wilmington to Salisbury, and to the Catawba River; also the Central Railroad Company with same amount of capital was to connect western North Carolina with the northeastern seaboard. The Wilmington and Weldon Railroad was being pro- moted. It was one hundred and sixty-one and a half miles in length, when built (1840), and had then the world's long dis- tance record for one continuous line in operation. Educationally the State was waking up. The State Univer- sity had been going for forty years and had trained a small but worthy group of leaders. Wake Forest College was being started. Trinity, Davidson and Guilford were soon to follow. The North Carolina Institute, an association of men of vision, with headquarters at Chapel Hill, had just been formed to pro- mote the general cause of education. Religiously the State appears not to have kept pace with other progress. Of the half million white people in the State, only about forty thousand were members of any church. The Bap- tists had 15,530 members, the Methodists, 12,611 ; together they had nearly three-quarters of the entire church membership. Presbyterians numbered six thousand; the Lutherans and United Brethren (Moravians) less than two thousand each. The Epis- copalians had eleven ministers, and the Quakers a number of societies. Of Roman Catholics there were almost none; the Papal Hierarchy finding in North Carolina their most extensive bit of open mission territory in America. There were 43 Bible Societies in the State auxiliary to the American Bible Society. There were a number of Tract Societies with depositories at Charlotte, Salisbury, Milton, Oxford, and Raleigh. There were but fifty Bible Schools in the State, with enrollment of 2500, having 1000 teachers. The average Bible School class seems to have been very small. Intoxicants were cheap and distilleries numerous. Yet the temperance cause was reported as "pros- perous." Within the limits of the Orange Presbytery there were 3500 members of local temperance societies. VISITS OF THE CAMPBELLS 61 Into such a State came Thomas Campbell with his plea for the "restoration" of the "ancient order," of the Church of Christ. He had come to one of her strategic centers, one of the oldest and largest of her cities, home of the old provincial Gov- ernors, and in due course a hotbed of the American Revolution. Her "Tea Party" had preceded that at Boston. It was the metropolis of the populous northeastern section of the State. It was the home of Martin Ross in his mature years when his life and influence were clearly remoulding the Baptists for a fellow- ship of progress and growth. At Edenton, Campbell and Hall found three good friends in Thomas Waff, Joseph Manning, and Henry A. Skinner. Man- ning died before Campbell left the State. Waff was ordained to the Baptist ministry nine years later. 8 For fourteen years he served and "gathered many sheaves into the garner," dying in 1856 at the age of fifty-nine. By 1842 the Chowan Associa- tion Baptists, whom he served, had grown so liberal toward the Disciples, that his strong Disciple reservations occasioned no opposition from his parishioners. Waff was visited by Dr. John Tomline Walsh in 1854. He told Walsh all about Campbell's visit. Waff and Walsh were colleagues. Walsh said, 9 "Elder Thomas Waff, to the day of his death was as uncompromising in the advocacy of the principles of the Reformation, as we are." Walsh further said, "There are hundreds of ministers in the Baptists churches who are preaching the views held by the Dis- ciples. " Skinner lived in the country fifteen or twenty miles from Edenton. He had been "called to account" by Meredith and the church for attending a circus. 10 This developed a bad feeling between them. Meredith had also taken Manning to task "respecting his faults." As to Waff, Meredith said he "had expostulated with him almost times without number" about his alleged delinquencies. In calling Meredith for the ninth year, they felt that contributions must be increased to make up his salary of $370.00 per year. When the canvassers came to Skin- ner, Manning and Waff, they would not increase their contribu- tions. Meredith, by his own confession, because of his feeling toward these three men, declined the call. For nearly three months Campbell found a hospitable home with Thomas Waff. On Saturday, November 9th, the local church had their regular monthly conference. Thomas Meredith 62 NORTH CAROLINA DISCIPLES OF CHRIST was absent, due to his attendance at the Baptist State Conven- tion at Cartledge Creek in Kichmond County. The church con- sidered what Meredith had published in the Interpreter in July ; that is, the eight allegations against Hall's preaching and Mere- dith's other interpretations of it. They resolved that it was a "malicious libel," and suggested that a committee of five be jointly arranged to investigate further and conciliate the parties. The entire church voted for this with the exception of three or four. The membership then was about one hundred and sixty. Dr. Hall could remain with Thomas Campbell at Edenton but two Lord's days. He left about November 14th to rejoin Alex- ander Campbell at Norfolk, to accompany him on his mission to Baltimore, New York, and Philadelphia. On November 16th Thomas Meredith arrived home from the State Convention. When he learned what had taken place, he was very indignant and deliberately set about bringing the matter to a decisive issue. He called a conference of church members for Tuesday night, the 19th. The following is a minute of the proceedings i 11 The brethren being met, without knowing the object of the meeting, brother Meredith engaged in prayer, and then proceeded to state, that in consequence of certain proceedings of the church, during his absence, he had called the members of the church together, to inform them, that having admitted certain ministers of the gospel, whom he called reformers, into their pulpit, contrary to his views, and also of some of the members; and that this church had departed from the principles of the regular Baptists, and was become a Campbellite church; — that he therefore rent himself from this church, and would join some other; — that if none would receive him, he would stand alone; — then made a proposition for all who were unwilling to hear said ministers preach to declare the same by rising; — when some of the brethren (who considered the proposition unauthorized, as coming from one who had ' ' rent himself from the church, ' ' conse- quently not a member), arose to express their opinion, they were refused a hearing, and brother Meredith, requested all in favor of his proceedings to remove to one side of the house, as he had resolutions to propose for their adoption; when one of the brethren arose again to make some re- marks, disapproving of the proceedings, he was refused a hearing. Brother Meredith then proposed removing to his own house, and was answered he had better do so, as being a more suitable place, which he accordingly did, saying, "They have the house, let them keep it"; and so retired with a part of the persons who favored his proposals; thus the meeting terminated. Thomas Campbell was now past seventy years of age. He was emphatically a lover of peace. He was possessed with a passion for Christian union. He was a guileless soul. It is to be remem- VISITS OF THE CAMPBELLS 63 bered that this is the same Thomas Campbell who asked that his "Christian Association" be received by the Pittsburg Presby- terian Synod after he had given to the world his Declaration and Address. Being without guile he had not thought that Mere- dith would precipitate a division; in short, stampede these peo- ple by a powerful polemic, portraying him and Hall as inter- lopers and heretics. He had no heart for a feud with Meredith. His soul was too refined, too pure, too gentle. If his son, Alex- ander Campbell, had been in this arena, there would be a dif- ferent story. Forensically, Meredith won the day. The few Disciples remaining continued under the Baptist name, until Meredith himself became liberal, and they could receive any representative Disciple minister into any pulpit of the Chowan Association without censure. In fact, the very lack of any overt opposition to Disciples in this Association in later days was a piece of consummate tact on the part of the Baptists, which tended greatly to maintain their churches intact for the Baptist Cause. Thomas Meredith's state of mind at this time may be under- stood by the following admission which he made in a personal polemic against the Disciples published in his journal : What these people really believed, I knew not, I inquired not, I cared not. I found the enemy in possession, I found them in his ranks, I was convinced that they had placed themselves there voluntarily, and I wanted to know no more. They were now to all intents and purposes hostile to the Regular Baptist church, and I proceeded to treat them accordingly; not by contending with them, but by separating from them, by withdrawing the church from under their usurpation, and by leaving them to stand alone, and to fall alone, the victims of their own perfidy and folly. He said that Thomas Campbell "had been induced to travel all the way from Wheeling to Edenton, with the expectation that he would there find a church, congregation, salary, etc., all to his hand." He emphasized his "standpat" attitude, in sum- ming up his reaction to the reformatory effort at Edenton by his assertion that "Revolutions, whether in church or state are always to be deprecated." Thomas Campbell did not leave Edenton until February, 1834. On December 27, 1833, the Yeopim Union Meeting, comprising the Baptist churches of Edenton and vicinity, met at Piney Grove Meeting House, and formally excluded the Disciple group 64 NORTH CAROLINA DISCIPLES OF CHRIST in E dent on from "all privileges, responsibilities and relations of this Union Meeting. ' ' 12 A special committee served under the leadership of Thomas Meredith. It was called "The Committee on the Case of the Campbellite Reformers." They reported that "the system of Religions doctrine and practice proposed and recommended by this sect, is unsiistained by the Scriptures, sub- versive of the fundamental principles of our churches and singu- larly productive of strife, contention, and ill-will among breth- ren." They passed the three following resolutions: Resolved, That we, the members of the Yeopim Union Meeting, will re- ceive none known or suspected to be Campbellite teachers into our pulpits, — that we will admit neither them nor their adherents to our communion, — and that we will in no way give our sanction to the peculiar principles and measures which it is the aim of that party to propagate. Resolved, That we recommend to the churches which we represent, and those composing the Association to which we belong, to exercise seasonable precaution against the propagators of this new heresy, — to discountenance their preaching among their people, — and to expel from their communion any who shall be known to embrace or to favor their innovations. Resolved, That it is considered due to the cause of truth and Christian concord to guard our brethren against the ministrations of one, Thomas Campbell, a teacher of Campbellism, who has been for some time visiting among our brethren, carrying with him letters of recommendation from persons residing in Edenton, and laboring, it is believed, to disseminate his peculiar sentiments among our people. In February when Thomas 'Campbell left Edenton for Green- ville, he went by way of Tarboro, where he had printed a pamphlet concerning his recent experience at Edenton. It was signed by Joseph Manning, Thomas Waff, and H. A. Skinner, and dated February, 1834. Meredith contended that Campbell wrote this pamphlet. It was an appeal for "justice and sym- pathy," and subscribed to by the three "much injured and suf- fering brethren." The latter part of this narrative of Campbell's visit is a more pleasant tale. After his call at the office of the Tarboro printer, Campbell visited the home of General William Clark in Green- ville. Clark was then living in his "tavern home," diagonally back of the present post office. 13 Mrs. Clark's maiden name was Miss Louisa Pearce Lanier. She was from one of the distin- guished families of Pitt County. It was said of her that she had a "strong, active and inquiring mind, that thought for itself, and acted on its own conclusions." It was therefore not hard Group I, Pioneer Churches First Column, from the top dowmcard: Hookerton, Bay Creek. Kinston, Pfafftown. Second Column, from the top downward: Piney Grove, Oak Grove, Wheat Swamp, Beaver Dam. Group II, Pioneer Churches First Column, from the top downward: Rountrees, Jefferson, Pleasant Hill. Broad Creek. Second Column, from the top downward: Chinquapin Chapel, Concord, (.Pamlico County), Old Ford, Mill Creek. VISITS OF THE CAMPBELLS 65 for her to break "loose from the prejudice of education and the scholastic creeds of the day." So when "the principles of the Reformation as promulgated by Mr. Campbell were first pre- sented to her mind, finding them in exact accordance with the conclusions of her own judgment, she readily united in the work of the Reformation. ' ' The General was not at home when Camp- bell arrived. He returned within a few days and brought two other preachers. These were John P. Dunn and Abraham Congleton. These three were preaching that all human creeds should be abandoned and that the Bible alone should be accepted as sufficient for faith and practice. For this they had been de- nounced and proscribed as ' ' Campbellites, ' ' by the Neuse Asso- ciation at their Fort Barnwell meeting the previous October. This was at the instigation of Thomas Meredith. The three preserved letters of Thomas Campbell written at this time constitute about all of the direct information we have of this part of his visit to North Carolina. 14 His first, from Greenville on February 17th is written to his oldest daughter, Mrs. Dorothea Bryant. His second gives no place in the date line and was written March 7th to his wife. The last was also to his wife and written from Pantego, April 9th. He mentioned another letter, which we do not have, written to his wife from Hookerton on March 11th. They are scanty in historic detail, but we are grateful for the precious little they reveal. He stated that he had had continued good health on this pro- longed mission, and that he was grateful for the kindness of "brethren and sisters of a nearer and dearer affinity than flesh and blood." He did not consider that he did anything for the Cause during his first three months at Edenton. In fact he re- ferred to his whole Carolina experience as his "Patmos. " But after his visit at Greenville and Hookerton he said with some enthusiasm, "I have been very much engaged since my arrival in this part of the State, and have the prospect of being so dur- ing my continuance here." He spoke of a Union Meeting of the Disciples which was to be held near him on March 28-30. He pleasantly anticipated meeting with the "few friends of reform," especially the preachers, "for the purpose of concert concerning our future proceedings." The Union Meeting was certainly the oldest group organization among North Carolina Disciples. He 66 NORTH CAROLINA DISCIPLES OF CHRIST felicitated his wife on her hearty concurrence in this pilgrimage. He said: "Without your consent, I had not been here; where- fore you are share and share alike with me in the fruit and reward of my labors." By April 9th he was in Pantego in the home of Thomas J. Latham. He preached in the old Concord church. He had stopped on the way, for a night with William and Sarah Camp- bell, near the present Hunters Bridge, toward Yeatesville. This old Campbell home stood on what is now an open cultivated field on the plantation of Mrs. Asa Waters near the old Washington- Leechville highway. Thomas J. Latham, of Pantego, was then in his prime, thirty-seven years of age, a school-teacher, and one of the best trained men of Beaufort County. Latham must have profited largely by this visit. For, seven years later his voice was effective in leading the Bethel Conference of Free Will Bap- tists to adopt the major ideals of the "Restoration Movement." This eventuated in 1845 in a merger with the Disciples. A North Carolinian who claimed to have heard Thomas Camp- bell preach on this visit, in writing of it many years afterward, said: 15 "One thing which impressed me was that he preached sitting down. He had rather a long, but narrow face, high prominent forehead, with long, white hair, rather full hair. He sat with a large Bible open, and read much from it." And in the evening it was by the pale light of the tallow candle that he declared "the whole counsel of God." He left for Richmond, Virginia, about the first of May, thus having been in the State for six months. The story of Alexander Campbell's visits to North Carolina is but a "short and simple annal." He never came except to pass through by the best available transportation. John P. Dunn, in a letter to Alexander Campbell dated Hookerton, June 26th, 1845, made an appeal for an evangelist, which he said the Disciples of the State greatly needed, and concluded: 16 "Should it ever meet your convenience, do visit and instruct us in this section of country." After Dr. John T. AValsh located in the State in March, 1852, he urged him to come to the Annual State Meeting. In June he wrote Campbell: "Our annual meeting takes place in October, and our brethren here would be delighted to have you with them. * * * If you will visit us, I am quite sure you can do something for Bethany College worth coming VISITS OF THE CAMPBELLS 67 for. Shall we have the pleasure of seeing you? It is only one day's travel from Richmond by railroad. Let me hear from you and come if you can." To which Campbell replied: "I hope some day to visit the brethren in North Carolina, if the Lord will." His first trip through the State was in November, 1838. It was to meet friends in the Savannah Valley and in the Piedmont Section of South Carolina, in Augusta, Georgia, and others to the West and far Southwest. It was forty-eight hours' travel by rail, stage, and steamboat from Petersburg, Virginia, to Charleston, South Carolina. He reached Wilmington, North Carolina about ten o'clock on the night of November 20th. Here he rested sixteen hours until two o'clock on the afternoon of the 21st. In this interval he prepared and dispatched an article for the Millennial Harbinger. The Carolina scenery to him was an unchanging panorama of ' ' long-leafed pine ' ' and ' ' white sand. ' ' He said: 17 "Having passed over hundreds of miles of this piney desert, without a single hill to relieve the tedium viae from Petersburg to Augusta, the monotony of everlasting sands and evergreens becomes oppressive, and one naturally sighs for the hill and dale, the lofty mountain and deep valley, as one that is incarcerated in a Bastile sighs for daylight and liberty. ' ' From Louisiana, the limit of this trip, he returned home by a Missis- sippi River steamboat. Campbell came through North Carolina again, accompanied by R. L. Coleman of Virginia, in April, 1845. 18 This was after the establishment of Bethany College. It was to see Mrs. Emily H. Tubman of Augusta, Georgia, who was one of Bethany's most generous supporters. The long railway line had now been in operation for five years. It required twenty-two hours, how- ever, for the two hundred and thirty miles' run from Richmond to Wilmington, where they arrived April 2nd. It was then about twenty hours' ocean voyage to Charleston for them. They returned to Virginia from Augusta two weeks later by the same route. Once again, on April 29th, 1857, he crossed the State going North between his familiar terminals, Augusta and Richmond. 19 But this was the day of the Trunk Line and speed, so that his time on the road was reduced two-thirds as compared with his former tours between these points. 68 north carolina disciples of christ Notes !The Christian Baptist, revised by D. S. Burnet, page 291. Millennial Harbinger, 1830, page 238. sibid., 1843, page 511. *N. C. Baptist Interpreter, July, 1833, page 161. Millennial Harbinger, 1833, page 560. 6 N. C. Baptist Interpreter, issue March 15, 1S34, page 66, et seq. 'Christian Almanac for North Carolina, 1834, Duke University Library, pages 6-8. 8 History of the Chowan Baptist Association by James A. Delke, page 103. "Christian Bap- tist (Walsh) July, 1859, page 199. 10 N. C. Baptist Interpreter, March 15, 1834. "From Pamphlet printed at Tarboro, N. C, Feb. 1834, signed by Waff. Manning and Skinner, but which, Meredith claimed, was written by Thomas Campbell. This pamphlet is in Carolina Collections, University of N. C, bound with minutes of the Contentnea and Kehukee Associations and other material; card catalogue VC2S6C64. 12 N. C. Baptist Interpreter. Jan. 4. 1834, page 12. "This "Tavern Home" of Gen. Wm. Clark stood at the corner of the present Cotanch and Second Streets. It occupied two lots Nos. 125 and 137. These lots can be identified by number on the map of the original plan of the town which is in the City Engineer's office. The deed for this property is in book GG. pages 325, and 364 in the office of Register of Deeds, Greenville, N. C. "These appear in "Memoirs of Thomas Camp- bell." bv Alexander Campbell. 15 Respess in the Watch Tower, March 24, 1905. "Millennial Harbinger, 1845, page 429. 17 Ibid., 1839, page 112. ls Ibid., 1S45, page £<77. w Ibid., 1857, page SOS. Chapter VI THE CAMPBELL-MEREDITH CONTROVERSY An aftermath of Thomas Campbell's visit to North Carolina in 1833- '34 was the newspaper controversy between Alexander Campbell and Thomas Meredith. This appeared in Campbell's Millennial Harbinger and Meredith's North Carolina Baptist Interpreter of 1834, and his Biblical Recorder from 1835 on- ward. It ran intermittently in these papers from 1834 to 1849, the juxtaposition of the direct argument being submitted in 1835 and '36. Meredith began it by writing a serial of fourteen installments for his paper with the caption, ' ' Campbellism Examined. ' ' Soon after these articles began to appear, they were observed by three of Campbell's friends in Barnwell County, South Carolina. These were William R. Erwin, M. M. Robert, and James D. Erwin. Meredith had given them this challenge: "Every man is bound by the rules of argument to sustain his own position by adequate evidence * * * and as we are decidedly unwilling that truth so important should be trifled with, or that evasions of any sort should be tolerated in matters so sacred, we hereby respectfully call upon the advocates of the sentiments we op- pose, either to stand up to the question and produce the requisite proof — such proof as the plain common sense of mankind shall approve, or else retract their position. ' ' These friends of Camp- bell wrote Meredith March 5, 1834, that the sentiments of his challenge greatly pleased them. They accordingly remitted for three subscriptions, with the provision that Campbell be given "line for line, and page for page" with Meredith in the Inter- preter in the printed argument. 1 This Meredith declined and returned the money. Later, however, Meredith offered Campbell the privilege of being heard in the Interpreter on equal terms with the editor. Campbell considered this a most unusual and gracious courtesy and began his discussion by singing the praises of this great Baptist leader. Thomas Meredith was born in Bucks County, Pennsylvania, July 7, 1795. 2 The brightness of his youth encouraged his par- 69 70 NORTH CAROLINA DISCIPLES OF CHRIST ents to give him the best available training. After his prepara- tory course at Doyleston Academy, he attended the University of Pennsylvania, graduating there in 1816. He had purposed to be a lawyer, but turned to the ministry. He studied theology under his pastor, William Staughton. He was licensed to preach by the Sansom Street Baptist Church in Philadelphia, December 30, 1816. He came at once to Edenton, North Carolina, for mis- sionary work and was ordained there in 1818. The next year he located as pastor at New Bern, remaining for two years, es- tablishing the church there. He was then engaged in the Savan- nah, Georgia, pastorate; returning to Edenton in 1825 for an eight years' engagement with that church and Bethel, a rural church of the county. While in Edenton he founded the Inter- preter, first Baptist organ of the State. In 1835 he returned to New Bern where he preached and published the Biblical Re- corder. For a considerable period this was the only organ of the Baptists in the South. In 1840 he removed to Raleigh, where he died November 13, 1850. Meredith, as a writer, and advocate of higher education, and co-operative missionary policy was the outstanding leader of the Baptists in the State and in the South. His communion gave his name to their College for women in Raleigh because of his pioneer leadership in that field. His agitation for co-opera- tive missions was a leading factor in the organizing of the Bap- tist State Convention at Greenville in 1830. His printed address of that occasion shows a thorough knowledge of his people and his cause in his bold, cogent reasoning. It thrills one as the vision of a missionary statesman. It is perhaps the greatest document in the religious literature of the State. Meredith was thought by Campbell to be " the ablest editor of the Baptists, south of New York." 3 He had based his review of Campbell's teachings on his "Extras" on "Remission of Sins," and "Regeneration" which had appeared in the Millennial Harbinger. A mutually satisfactory proposition for this news- paper debate was never reached by them. Meredith framed a proposition for Campbell to defend by taking a statement of Campbell, depriving it of its context, and submitting it as follows: 4 "The system of facts announced in the gospel, when appre- hended by the natural mind, do, of themselves, delineate the THE CAMPBELL-MEREDITH CONTROVERSY 71 image of God upon the human soul; and it is by the operation of these facts, thus acting on the understanding and the heart that sinners are created anew and formed for the Glory of God. ' ' Over against the above proposition which Campbell never owned, Campbell presented the following affirmation: 5 "Kevealed religion is founded on facts (not opinion or theo- ries). The Gospel facts are the moral seal which testimony con- veys to the understanding and faith brings to the heart of sinners, by which God creates them anew, and forms them for his Glory." Meredith never acceded to a discussion of the latter proposi- tion, and Campbell sharply repudiated the one submitted by Meredith. The result was a war of words, in default of a clear- cut controversial proposition. These great men were quite human when it came to the heat of debate. As the controversy proceeded, glaring phrases appeared from both sides. Meredith said, Campbell ' ' foams and flounces like a wild bull in a net ' ' ; spoke of his "terrible bluster"; said he was "neither a gentle- man nor an honest man ' ' ; asserted that Campbell 's harsh words about him "bespeak a weak mind, a vulgar taste, a scarcity of argument and the irritation of mortification and defeat." On the other hand Campbell retorted that Meredith's submitted proposition was "a forgery," and "a genuine counterfeit"; sighed, "Alas! for this generation when thus act the leaders of the people"; exclaimed that Meredith "does not know how much he owes to my mercy," and declared that Meredith's "theory is so blown to atoms that he has not himself courage to gather the broken pieces and attempt to tack them together"; and in the end called him the "untoward champion of meta- physical orthodoxy," as "polished as the brazen knob that dec- orates an iron palisade." Campbell sought to clarify the point at issue by saying: 6 I do teach that the Holy Spirit renovates the human mind by the instru- mentality of his word; while you and many others seem to me to contend that the Holy Spirit personally descends from heaven, enters the human heart, and without his word, miraculously creates a man, anew. * * * You cannot adduce a solitary instance of man, woman, or child having been renewed but by truth spoken or heard. But I pretend not to separate the Word and the Spirit of God. I do not say the Word alone, nor the Spirit alone enlightens, sanctifies, or saves. With the Lord Jesus I would 72 NORTH CAROLINA DISCIPLES OF CHRIST pray to the Father, "Sanctify them through thy truth; thy word is the truth. ' ' I would not say with you, ' ' Sanctify them by thy Spirit, alone. ' ' Campbell's communications in the Biblical Recorder in 1835 and '36 gave him a wide circle of North Carolina readers. Sen- sible to his opportunity he boldly took them into his confidence to the end that he might "save some of them from the paralysis of the mystic divinity of the days of ignorance and supersti- tion." 7 Speaking of the confusing interpretations of the action of the Holy Spirit in a man's conversion, given by current the- ology, Campbell said: If our friends of North Carolina who read this Biblical Recorder under- stand such language, they are greater adepts in the Diversions of Purley or Home Tooke 's metaphysics of words than we of Virginia. * * * My courteous and pious readers, this barbarous and unintelligible jargon which you daily read and hear from mystic pulpits and mystic presses is the great reason why you spend so many cloudy days and gloomy seasons — why you complain of so many desertions, and cold and languid hours in your Christian life. 8 Referring to their mutual use of Bible facts in argument, he said exultantly: "Every inch of ground, Mr. Meredith gains from me, it shall be at the point of the sword of the Holy Spirit." He concluded: "Brethren of North Carolina, 'strike, but hear me ! ' Every man of you that fears God and loves Jesus Christ, I claim as a brother. Need I say that it will be your honor and your bliss to know all the truth, and stand perfect and complete in all the will of God." Meredith complained that Campbell did not argue in defense of his Extras and said that for him to answer Campbell's "cavils, complaint, and railing accusations * * * would be just about as consistent as to use a twenty-four pounder in kill- ing crows and blackbirds." 9 He emphatically concluded that Campbell "denies all direct and immediate agency on the part of the Deity in the work of regeneration." 10 To this Campbell replied by stating his old proposition succinctly: 11 "That God does only by the knowledge and belief and obe- dience of the gospel facts, through his Spirit, renew the hearts of sinners." He added: "But I cannot preach with the ingeni- ous, the metaphysical, and learned Mr. Meredith, that the Spirit, without the word, without the faith, repentance, and obedience, THE CAMPBELL-MEREDITH CONTROVERSY 73 renovates the hearts of sinners." Meredith contended that this misrepresented him. It is obvious that these men misunderstood each other, at this time, on this point. This discussion makes dreary reading in- deed to the reader of today, who would readily agree with Camp- bell's observation that it embodied, "many pages of very flat and insipid controversy." The formal discussion was closed on Meredith's initiative in the summer of 1836. He repeated that Campbell would not defend his "Extras." He thanked his readers for their "patience," and "to accommodate our contemporary, ' ' offered ' ' to publish awhile longer for Mr. Camp- bell, ' ' unless subscribers should protest but stated that he would "give no attention to his articles further than perhaps an occa- sional remark. ' ' 12 In closing this stage of the conflict, Campbell insisted that he was a "benefactor" of Meredith, having led Meredith to declare against the theory of "regeneration without the word ' ' and concluded : ' ' He will not henceforth teach that a man is regenerated without any knowledge or faith in the word of the Lord, or that a person may be born into the kingdom of heaven without the knowledge or belief of the gospel." As a matter of fact, evident in his writings, Meredith had so nearly agreed with Campbell, he was charged with "Campbellism," the epithet applied by opponents of the Disciples in current denom- inational parlance. Campbell congratulated him "on his re- demption from the tyranny of super-oxygenated Calvinism," 13 and said, ' ' His late developments must be regarded as a singular triumph of truth and light over deep-rooted prejudice, and long- cherished error." 14 Meredith never conceded agreement with Campbell with re- gard to the design of baptism in the remission of sins. Yet in answering a South Carolina correspondent he admitted: That the scriptures have connected baptism and remission in some sense, it is worse than useless to deny. We are aware that attempts have been made to destroy the force of the passages referred to ; but always with such success as to betray the nakedness of the land, and at the same time to illustrate the deplorable effects of partisan prejudice. On this point Mr. Campbell has always had the advantage of his opponents. He has tri- umphantly quoted such passages as Acts 2:38, against which nothiug has ever been offered better than a flimsy criticism or a palpable perversion of apostolic teaching.^ 74 NORTH CAROLINA DISCIPLES OF CHRIST However, he further said, "While Mr. Campbell elevates the baptismal sacrament above its proper level, our brethren on the other side run as far into the opposite extreme. The truth, in our opinion, lies midway between these two excesses." 16 To which Campbell replied: "When my summit level elevation of baptism is considered, I am persuaded Mr. Meredith agrees with me. It is this: The person that knows that immersion is com- manded by Christ, and wilfully disobeys or neglects it, cannot be saved. Higher than this, A. Campbell never ascended; and if the Baptists stand below this elevation, I do assure them that, in my judgment, the truth lies not between them and us. ' ' 17 In 1849, while editor of the Southern Baptist Review, Mere- dith wrote an essay on "Baptism for the Remission of Sins," taking substantially the same ground as Campbell. He spoke of baptism as "the great initiatory act of the New Testament scheme of salvation, the only avenue to the interior of the Chris- tian kingdom." 18 Campbell observed that this essay did not provoke much adverse criticism from the Baptists and took the occasion to commend the remarkable progress in that great com- munion. Speaking of their growth within a quarter of a cen- tury, he said : "It has come to pass that what some of the more contracted and ill-informed then reprobated as damnable heresy and destructive error is now regarded as inspired wisdom and divine knowledge, or at least well worthy of still more concen- trated examination and regard." 19 About a year before his death, feeling that he must show his constituents wherein he disagreed with Campbell, Meredith stated as follows: 20 1. "We do not hold, nor have an idea, "that baptism was designed to introduce the subjects of it into the participation of the blessings of the death and resurrection of Christ. ' ' 2. We hold, not only that baptism has no abstract efficacy, but that it has no efficacy of any sort, — except what, as a passive institution, it derives from the fact that it is an initiatory rite — the medium of entrance into the Christian kingdom. 3. We do not hold that baptism is the means of obtaining absolution. 4. We do not hold that baptism changes the state of the believer, any farther than said state may be effected by an outward institution operating as a medium of entrance into the kingdom of Christ. THE CAMPBELL-MEREDITH CONTROVERSY 75 Campbell said of this: 21 As to Elder Meredith's effort to show wherein he dissents from my views, I must say, that it is by no means a happy effort. ' ' Baptism, ' ' with him, "has no efficacy of any sort," — "only as an initiatory rite," — "the medium of entrance into the Christian kingdom. ' ' Well, then, it has the efficacy of initiating a proper subject into the kingdom of Christ. But this is a very great efficacy. * * * Unless Elder Meredith thinks it a dishonor to agree with us in baptism for remission of sins, why divide be- tween the south and southwest side of a hair to make himself orthodox, in virtue of dissenting from us! * * * I, therefore, suggest to him the propriety of either sharpening his knife or giving up the trade of hair splitting. The progressiveness of this gifted Baptist leader particu- larly in his last years, averted much potential defection to the Disciples from the Baptists in North Carolina. In his old home district, the Chowan, a sympathetic understanding of Baptists and Disciples was in large measure established. Disciple minis- ters were welcomed into their pulpits, they patronized Bethany College, and sent correspondent messengers to representative Dis- ciple meetings. On their part the Disciples sent delegates to the Chowan meetings, contributed to Baptist schools with money and students, and were happy in such fraternal relations. Only in the Neuse Association, and its immediate environment, where Calvinism and intolerance prevailed in a larger degree, and yielded more slowly, was there considerable breaking away from the Baptists, to the Disciples. The need of distinct reform, based on New Testament prece- dents, of the evangelizing methods in vogue at the time of this controversy, many leaders felt and acknowledged. An instance will show the need of this reform from a news-letter of Dr. Billings, Meredith's first successor at Edenton. It was written August 16, 1819, and reported a typical North Carolina Baptist revival, in progress in the vicinity of Edenton. He said: 22 Brother Spivey and myself preached to about two thousand people in the open air; but the cries of the people at last totally overwhelmed us. Some despairing, — some crying for mercy, — others rejoicing, — some saying they had found Him, — others exclaiming, Glory, glory, glory! etc. Young men, by dozens, holding each other weeping, groaning, and rejoicing! The old members, men and women, embracing each other, weeping and rejoicing! Some of us kept the stage, others went among the distressed. In a word, we preached, prayed, sung, and exhorted, till we were all entirely exhausted. 76 NORTH CAROLINA DISCIPLES OF CHRIST We assembled at 10 o 'clock, and departed about 2, leaving not less than five hundred persons, under various exercises of mind, — the male and female members staying to exhort and pray with them. Notes Millennial Harbinger, 1S34, page 3S2. 2 From a sketch by Charles E. Taylor in Baptist Historical Papers. 3 Millennial Harbinger, 1835, page 31, *Ibid., page 316. 5 Ibid. "Ibid., page 447. 7 Ibid., 1836, page 16. s Ibid., pas-e 21. "Ibid., page 131. 10 Ibid., page 133. "Ibid., page 137. "Ibid., page 353. "Ibid., 1S39. page 40. "Ibid., 1S40, page 448. 15 Ibid., page 537. "Ibid., page 538. 17 Tbid. ls Ibid., 1849. page 219. 1!> Ibid., page 137. 20 Ibid., page 685. ^Ibid. 22 Latter Day Luminary, Nov., 1S19, page 512. Chapter VII THE BAPTIST BACKGROUND In human antecedents, the immediate approaches to the his- tory of North Carolina Disciples of Christ are all of Baptist character. First the General Baptist immigrants from England and New England from whose nuclei arose colonies of their faith in North Carolina ; then the Free Will Baptists, their suc- cessors in all but name; and then the Regular Baptists who reacted from the Calvinism of the Philadelphia Confession of Faith and were rather independently aligned at the time of the appearance of the Disciples. It is of primary importance that the Baptist history of this period be known, if one is to compre- hend the North Carolina Disciples. In the first decade of the Seventeenth Century, John Smyth led a movement in England and Holland which resulted in the founding of the English General Baptists. 1 He was trained at Cambridge University. He left the Church of England in 1606. 2 He became the "teacher" of a group of Separatists, of which Thomas Helwys and John Murton were leading members. This was at Gainsborough. There was a like group at Scrooby. The Gainsborough group because of vigorous persecution of King James I crossed to Amsterdam where they were established for awhile. The Scrooby group for the same reason also went to Amsterdam, later to Leyden, from whence they sailed as Pilgrims on the Mayflower to New England. At Amsterdam Smyth was converted to Arminian principles. 3 He renounced infant baptism, and contended for a regenerate Church membership baptized upon personal confession of faith. This was in 1609. He united with a Mennonite Church, and died in 1612. 4 In the meantime Helwys and Murton returned to London and founded in 1611 the first General Baptist Church composed of Englishmen, which stood on English soil. 5 By 1626, there were five such Churches with a total membership of one hundred and fifty. By 1644, they had forty-four churches. In 1660 they had twenty thousand members. During the next century they suf- 77 78 NORTH CAROLINA DISCIPLES OF CHRIST fered much from heresies. However, in 1760, after the great revivals of Wesley and Whitefield a "New Connection" of Gen- eral Baptists was established on a sound evangelical basis. Their cardinal tenets might be outlined in brief as follows: (1) Universal freedom of conscience in worship, (2) Weekly observance of the Lord's Supper, (3) Practice of immersion as the only baptism upon personal confession of faith, (4) Distinct separation of Church and State, (5) Belief in General Atone- ment. John Smyth had written an essay against infant baptism. As an argument this is thought to be as clear and cogent as ever came from a Baptist on that subject. Pioneers with these con- victions suffered much persecution both in England and Amer- ica. The first Baptist Churches founded in North Carolina were Free Will Baptist in belief, but are known historically as Gen- eral or Separate Baptists. Knight, the historian, claimed that their ministers came direct from London but he does not give their names. 6 Morgan Edwards who travelled in North Caro- lina, said that there were Free Will Baptist families here as early as 1695. They had a yearly meeting organized in 1720 according to Rufus K. Hearne. These churches adhered to the English Confession of Faith, formulated in 1660 and presented to King Charles II upon his accession to the throne. There were sixteen Baptist Churches in North Carolina in 1752. Seven of these were as follows: Toisnot, in Edgecombe County (identical with the Wilson, North Carolina, Primitive Baptist Church of today), Falls of Tar River, in Edgecombe County (now Nash County), Kehukee and Fishing Creek in Halifax County, Reedy Creek in Warren County, Sandy Run in Bertie County, and Shiloh in Camden County. These seven churches adopted the Philadelphia confession of Faith when the Kehukee Association was founded in 1765. Six other churches of this group of sixteen of 1752, were as follows: Perquimans, in Perquimans County; Gum Swamp in Pitt County; Grimesly, and Little Creek in Greene County; and Wheat Swamp and Lousan Swamp in Lenoir County. 7 These six churches would not unite with the Kehukee Association at its organization in 1765. The other three churches remaining of the sixteen, are THE BAPTIST BACKGROUND 79 not known or traceable at this day. It is assumed that they joined the Kehukee Association. In May, 1755, John Gano, representing the Philadelphia Bap- tist Association visited these North Carolina Baptist Churches. He was a trained leader, very superior in education to the pas- tors of these Baptist Churches. He came to reconstruct their church polity and doctrine to accord with the current emphases of the Philadelphia Association. His presence and mission were resented by these Baptists, but his powerful personality awed and intimidated them. This prepared the way for the visit the next fall of Peter Peterson Van Horn, and Benjamin Miller, also of the Philadelphia Association. They led most of these Baptists into the high Calvinism of their Philadelphia Association ; hence they were organized into the Kehukee Association, governed by that creed, in 1765. The family name of John Gano, who figured so largely in this transition of the Baptists of North Carolina, is of much interest to the Disciple historian. He was a chaplain in the American Revolution and closely associated with General George Wash- ington. He was a North Carolina pastor at the Jersey Settle- ment on the Yadkin, before the Revolution. He later became pastor at New York; then at Philadelphia. He was then per- haps the outstanding Baptist preacher in America. In 1787 he located at Frankfort, Kentucky. His son, Richard Montgomery Gano, was a General in the War of 1812. His great-grandson, Richard Montgomery Gano, Jr., was a Brigadier General of the Confederacy, and fought under Albert Sidney Johnson and John H. Morgan. John Allen Gano, was a grandson of the famous John Gano, a son of the first General R. M. Gano. He was for sixty-three years a minister of the Disciples in Ken- tucky, baptizing ninety-eight hundred souls. He was the suc- cessor of Barton W. Stone at Cane Ridge. He had a son, the second General R. M. Gano, who after the Civil War became a Disciple evangelist, leading more than four thousand converts into the Churches of Christ in the Central Mississippi Valley. 8 Among the first Baptist preachers in North Carolina whose names are preserved for us, were Paul Palmer, Joseph Parker, William Parker, John Winfield, William Sojourner, and Shubael Stearns. These were all General Baptists, or Separates as they were called in New England. It seems that the two Parkers 80 NORTH CAROLINA DISCIPLES OF CHRIST and John Winfield were trained and inspired for the ministry by Paul Palmer. The first Baptist Church established in the State was Shiloh in Camden County, under Paul Palmer. 9 It was in 1727. The second was Meherrin in Hertford County in 1729, under Joseph Parker. In 1773 Parker began preaching at Quotankey Creek in Pitt County, and at Wheat Swamp, in Lenoir County, where he resided. He died in 1791 and was buried in Robert Wyrington's graveyard on Wheat Swamp. 10 There is no mark at his grave. James Roach a Free Will Bap- tist preacher of Craven County then came and took charge of Wheat Swamp and Lousan Swamp Churches adding much strength to them. It was said of Joseph Parker that he "was a square built man, with broad face, about five feet, eight inches high, and in his latter years wore on his head a cap continually. His manner in preaching was full of animation." He is re- garded as the father of the Free Will Baptists of Eastern North Carolina. 11 At this time there were three Free Will Baptist centers in the region : namely, Wheat Swamp in Lenoir County, Gum Swamp in Pitt County, and Pungo (near Ransomville) in Beaufort County. William Parker is said to have preached at Gum Swamp. He died in 1794. John Winfield 's home was on the Pungo. These three preachers, the two Parkers and John Winfield refused the Philadelphia Creed to the last and held their churches out of the Kehukee Association: namely, Wheat Sw ^mp^ and Lousan Swamp in Lenoir County, Gum Swamp in Pitt, Grimesly and Little Creek in Greene, and the group in lower Beaufort on the Pungo. The main difference at this time between the Calvinistic Baptists and the Free Wills seems to have been that before admission to the Church of any convert by the Calvinists, a Christian experience must be related by the convert subject to catechetical examination and determination by church leaders ; whereas the Free Wills baptized one into Christ upon his simple profession of faith. In 1766 the name of Free Will Baptists began to be applied to this group by their enemies to contradistinguish them from Regular, or Calvinistic Baptists. 12 This term was used in the Flat Swamp community near Robersonville to apply to their neighbors at Gum Swamp, an adjacent community, in Pitt County. Free Will Baptist growth was very slow, due in part to the aggressive Calvinists. Thomas Jordan Latham, 1797-1862 Benjamin Parrott, 1798-1858 THE BAPTIST BACKGROUND 81 It is stated that in 1807 they had but three ministers and five Churches. Jeremiah Heath came to their ministry that year. He said that in 1827 they had 800 members, with the following as their leading ministers : Frederick Fonville, Isaac Pipkin, Henry Smith, Levi Braxton, Nathaniel Lockheart, Beading Moore, Jessie Alphine, Jere Bowe, James Moore, and Bobert Bond. He added: "The ministers are all men of families, of litlle^ property, and not a single scholar among us." Many of the Free Will Baptists of these Churches, which had been founded nearly a century before joined in the merger with the Disciple Movement at Hookerton on May 2, 1845. This we are to tell later. But it should be said here that the present Wheat Swamp Church, in Lenoir Cou nt y, both in local church name and personnel considered in their unbroken connections, . is decide dly the oldest church of the North Carolina Disciples. The other four Churches, as such, never came to the Disciples. Gum Swamp, Grimesley and Little Creek remained Free Will, 1 while Lousan Swamp became Union Baptist under James W. ] Hunnicutt of Virginia. . ■ * In consideration of the early relations of Regular Baptists and Disciples in North Carolina our attention must be given to the Neuse and Kehukee Associations. A century ago it was the custom in the annual meetings of these Associations to have a circular letter written by some specified leader and read for approval. If approved it was printed with the minutes. Its modern counterpart is the keynote Convention speech. The Neuse Association Meeting of 1805, printed a circular letter which Alexander Campbell highly commended in his Millennial Harbinger for March, 1832. 13 He called attention to the notable departure of the Baptists in their current practices, 1832, from their former simplicities. This circular in the main was an exhortation for the supremacy of the Bible for authority for the spirit and practice of the Church, and a warning against the domination of any merely human personality or system. Ob- jecting to human creeds as binding to the Church, it said : They cast contempt upon the Scriptures, and their authors, assuming the prerogative of Christ, they presuppose that the Scriptures are imper- fect, and short of being in themselves a sufficient rule for a Church; for- asmuch as they add traditions that are not to be found in the word of God and bind them upon their adherents by which they are led to read and 82 NORTH CAROLINA DISCIPLES OF CHRIST consider those writings more than the Scriptures, thereby lay a greater stress upon them, and so to be like those that seem somewhat in the Church and less regard Christ and his word. This is contempt indeed. This circular is signed by Francis Oliver, Moderator, and Samuel Buxton, Clerk. In 1811, this Neuse Association had twenty-two Churches with 1,036 members, and the annual meeting was held October 19, at Chinquapin Chapel in Jones County where John Koonce was minister. 14 In 1832 it had twenty-one Churches with fourteen ministers and 964 members. Six of these Churches are of peculiar interest to Disciples today. Little Sister, in Lenoir County, is listed as having thirty-two members, with John P. Dunn and Abraham Congleton as ministers. This is the Church from which sprang the Kinston Church of Christ. Another is Rountrees, Pitt County, with twenty-seven members, and Noah Tison, minister. The other four are Grindle Creek, Pitt County, eighty-three members, Gen. Win. Clark, minister; Southwest, Lenoir County, eighty members, F. B. Loftin, minister; Chinquapin Chapel, Jones County, thirty-one members, J. Brock, minister; and Swift Creek, Craven County, with twenty-four members, founded 1784, D. Whitford, minister. The only new church added on the register for 1834 of interest to Disciples' history, was Kitts Swamp, Craven County. In the Kehukee Association in 1833 there was a revolt against the Philadelphia Confession led by General William Clark and Jeremiah Leggett. This was purely of their own initiative. They must be credited with having started it, although their movement later had an excellent promotional help in the Millen- nial Harbinger. They had taken one article of their creed so seriously as to give it a literal application. Chapter I, Section 6, of the Philadelphia Confession reads as follows: "The whole Counsel of God concerning all things necessary for his own glory, man's salvation, faith, and life, is either ex- pressly set down, or necessarily contained in the Holy Scrip- tures; unto which nothing at any time is to be added, whether by new revelation of the spirit, or traditions of men. ' ' They also broke away from the Calvinistic dogmas of this Creed as to God's decrees in predestination and foreordination, generally called fatalism. Leggett preached much at Tranters THE BAPTIST BACKGROUND 83 Creek, and Old Ford, in Beaufort County, Smithwicks Creek in Martin County, and Oak Grove in Pitt County. Gen. Clark's home Church was Grindle Creek, in the western edge of Pactolus, but he was known in all the Churches of the district where he was a preacher of power for several years. He was clerk of the Kehukee Association in its momentous session of 1827 where the issue was forced as to organized missions. He wrote the circular letter for the meeting in 1828, at North Creek. It was adopted and printed. It sounds a strong evangelical note, and in spirit and language seems strangely inconsistent with the fatalism of the Kehukee Creed. He had the honor of preaching the annual introductory sermon at the Little Conetoe Meeting in October, 1829, at which time he was also appointed to write the letter of correspondence to the Neuse Association and to be a bearer of the same. This was the last sermon he preached in the Associa- tion. Its theme was "The Great Commission." He attended the Kehukee Association for the last time at Morattock in 1830. In 1833, he published a pamphlet entitled "Clark's Defense and Justification to the Kehuky Association." dishing Biggs Has- sell, a layman at that time, replied to this in another pamphlet, October, 1833, in which he professed to answer Clark's "desul- tory remarks"; offered him a "Primer in which he may learn the first principles of the Christian religion"; and gave an apologetic for the publication. At the Kehukee Association Meeting of 1833, Grindle Creek and Tranters Creek Churches were stricken from the list, and it was resolved to "disappro- bate the conduct" of those who had denied their creed at Old Ford and Smithwicks Creek. We may see what course this revolution took in the churches if we consider as a typical instance of it the following minutes of proceedings of Smithwicks Creek Church, Martin County, in their regular monthly church meetings : 15 Saturday before the 4th Sunday in January, 1833. A query being handed in, what doctrine shall be preacht in this church for the future; that of the general attonement and speshel application, or speshel attone- ment and speshel application, the same laid over til next conference. Saturday 23rd of February, 1833. There being a nonfellowship existing amongst us respecting our principles, on motion agreed the question be taken whereas, John Perry, John Robason, Josiah Lilly, Henry Peel, Luke Bennette, Elizabeth Robason, Pennie Robason, Prudence Peel, Nancy Perry and Sarah Swain rose from their seats declaring a nonfellowship with the 84 NORTH CAROLINA DISCIPLES OF CHRIST Kehukey creed and our articles. Then dismist. Jacob D. Herrington, moderator. Saturday before 4th Sunday in March, 1833. On motion the minutes of last conference was red. On motion agreed the question be taken on these ten members before mentioned. And they wear excommunicated, the query is withdrawn, the query then dismist. Jesse Stallings, moderator. It seems they had a lingering hope of redeeming one member of the excommunicated group, as shown by the following minute : Saturday, 25th May, 1833. Thos. Biggs Moderator. Brother Joel Perry is cauled in to report, who reports he cited Sister Nancy Perry to attend and she failed to do so • the sence of the conference being taken, and she was excluded for her principles. Some practices among North Carolina Disciples have de- scended as an inheritance from these Baptists. One of these is the Union Meeting which has been changed in a measure to meet the demands of the present, but yet in spirit and operation is similar to the old time meeting. In Hassell's History it is said that a Union Meeting "consisted in a union of a few churches that met together at stated times to confer in love about matters relating to peace, brotherly union, and general fellowship. Their sessions lasted about three days. Every fifth Sunday in the month was a favorite time for them to be held, including the previous Friday and Saturday." A quarterly business meeting for every local church was a Free Will Baptist practice. The Free Will Baptist Discipline, Page 9, Edition 1880, provided: "The Church, therefore of Jesus Christ, being of the Baptist order, do covenant and agree that four times a year, viz : every three months, to assemble for the purpose of holding a Godly Conference, the members being all present with convenience, then and there the business of the church shall be done." This was generally known as the "Quarterly meeting," of the church. It was the common practice of Disciples for many years. It is yet observed by some rural Disciple groups in East- ern North Carolina. North Carolina Disciples have a reputation as sticklers for the "delegate Convention." This is in large part a heritage from Free Will Baptists. Article 6, Section VI, of the Free Will Baptist Discipline says: "Every regular Church shall be entitled to two delegates to the General Conference." THE BAPTIST BACKGROUND 85 The line of cleavage between Disciples and Free Will Baptists was the abolition of the creed. Disciples were slow in discon- tinuing some of the other Baptist practices such as the cere- monial washing of the saints' feet, quarterly communion, and the anointing of the sick with oil. Many of them also retained the mourner's bench for several years. After the coming of Dr. John T. Walsh, in 1852, and the greater diffusion of intelligence as to the practices of the gen- eral Disciple group, these aberrations gradually disappeared. Dr. Walsh submitted the following resolution which was adopted in the Disciples' Annual Meeting of 1858: "Kesolved as the sense of this conference, for the sake of that hearty co-operation which should obtain among us as Christians, and for the sake of uniformity in all our religious exercises, that we regard the practice of calling penitents to a 'mourners bench,' or 'anxious seat' as unscriptural, contrary to the practice of primitive Christians, and, as calculated to produce confusion in the churches and to bewilder and mislead the penitents them- selves." It is to be observed that the colored Disciples of Eastern Caro- lina who had received their training from ante-bellum masters, or before North Carolina's full adaptations to the general Dis- ciple Movement, continue to this day ceremonial feet washing, together with some other primitive customs. This marks them as a peculiar group, among the American Disciples. Notes l "A Short History of the Baptists," by Henry C. Vedder, page 201. See also American Church History Series, 1907; "History of the Baptists," by A. H. Newman, pages 38-47. 2 "A Short History of the Baptists," Vedder. page 202. '■'Ibid., page 203. 4 Ibid., page 204. s Ibid.. page 205. «"History of the Free Will Baptists in North Carolina," bv Harrison and Barfield. page 40. 'Ibid., page 53. "Christian Weekly, Oct. 14, 1905, page 4. ^'His- tory of the Baptists in North Carolina," by Chas. B. Williams, page 10, et seq. ln S. J. Wheeler in art, on "Meherrin Church." in Baptist Historical Papers Vol. I. ""History of the Baptists in N. C," Williams, page 56. ""History of the Free Will Baptists in N. C," page 78. "Millennial Har- binger, 1832. page 101. ""History of the Baptists." Vol. II. bv David Bene- dict, page 525. 15 From Clerk's records of Smithwicks Creek Church, at pres- ent in hands of Purley Getsingier, R. F. D., Jamesville N C Chapter VIII RISE OF DISCIPLES AMONG REGULAR BAPTISTS It is stated by Dr. John T. Walsh that, according to records which he knew, the earliest general meeting of Disciples in North Carolina was held at Little Sister Church, seven miles north of Kinston, on February 2, 3, 1831. 1 This Church was then on the roll of the Neuse Association of Regular Baptists. And the other Churches represented in this Disciple Meeting were likewise nominally registered with the Neuse or Kehukee Associations. The Churches represented were Tranters Creek and Old Ford of Beaufort County, Rountrees and Grindle Creek of Pitt County, and Little Sister of Lenoir County. The dele- gates reported were General William Clark, John P. Dunn, Abraham Congleton, Walter Dunn, A. Tull, James S. Desmond, B. F. Eborn, John Leggett, Edwin Gorham, 0. Canfield, Charles J. Rountree, Willie Nobles, and Isaac Baldree. This was the Union Meeting of Disciples of Christ. It was later amalgamated with the Bethel Conference. These Churches evidently were those influenced by the preach- ing of General William Clark who withdrew openly from the Kehukee Association in 1833. Jeremiah Leggett had preached Arminian doctrine as early as 1828 at Old Ford. He now stood with General Clark and helped much with the Beaufort, Martin and Pitt County constituents. John P. Dunn had preached the first sermon of his ministry at Greenville a few months before this meeting. Walter Dunn, his brother, lived near Kinston and was a strong charter member of Kinston Church when organ- ized, January 21, 1843. This was identical with Little Sister, which was moved to the then small village of Kinston. General William Clark had subscribed for the Millennial Har- binger in May, 1830, and was its first reader in North Carolina. 2 In December, 1830, Thomas J. Latham, a Free Will Baptist, of Pantego, was the second subscriber. Clark stated the situation of his group in his letter to the Millennial Harbinger of Novem- ber 17, 1833. He said : 3 86 RISE OF DISCIPLES AMONG REGULAR BAPTISTS 87 There are four or five of us in this section of country who are engaged in publishing the ancient gospel. I am told that the Neuse Association did, at its last session, exclude us and prohibit us the use of their pulpita. alleging that we were C ites. I am on the eve of starting to Alabama and Mississippi, and wish you had the means of knowing my character and standing, so that you could recommend me to the brethren. The cause here is gaining ground, notwithstanding there is great persecution and pro- scription; but we are moved by none of those things. Allow me to mention as my fellow-laborers, Jeremiah Leggett, Abraham Congleton, and John P. Dunn, brethren of the most pure and unblemished religious character. After having stated the gospel facts, and laid open the plan of salvation as clearly as I could, I have heard them express their surprize at its sim- plicity, and to say that it was as plain as their hand, and that it must stand whilst the Bible stands. The Neuse Association had its annual meeting at Fort Barn- well Chapel, October 19-21, 1833. The old Meeting House has disappeared. It stood in an oak grove on the western edge of the present Fort Barnwell Village, opposite the junction of the present Dover Koad with the hard-surfaced east-and-west State highway. General Samuel Simpson was Moderator and his son- in-law, William P. Biddle was Clerk. Of the 23 Churches in the Association only eight were represented. Thomas Meredith was present. He went from this meeting to New Bern and to the annual Baptist State Convention some days later in Richmond County. The Neuse Association at Fort Barnwell passed the following resolution : 4 Whereas, Abraham Congleton, John P. Dunn, and William Clark, have embraced, and are now in the habit of preaching doctrines which are deemed not only heretical, but subversive of the peace and best interests of our Churches, viz.: the fundamental views of a certain Mr. Campbell; it is therefore Resolved, That the Churches connected with this body are recommended to exclude from their pulpits, and from their churches the above named individuals, and all others professing the same and similar sentiments. The day of exclusion of these three ministers from the Neuse fellowship might well be called the natal day of North Carolina Disciples of Christ. For while Abraham Congleton 's subsequent work was shrouded in obscurity, presumably because of his early death, and General William Clark left within two years for Mississippi, yet John P. Dunn remained in North Carolina a tower of Disciple strength, for his twenty-six remaining years. And he had much influence with the Free Will group. Writing 88 NORTH CAROLINA DISCIPLES OF CHRIST reminiscently in 1851 to Alexander Campbell, G-eneral Clark said : 5 At first I was a Baptist preacher, of the strict Calvinistic order; my only- brother was also a preacher of that denomination, and most of my rela- tions were of that order. My father and mother lived and died in that church. I am sure in my mind, that no similar struggle can await me in this life, as the one that I encountered in departing from them. As a Baptist preacher, I had been very successful, was the pastor of several churches, and was happy in the confidence of my brethren, whom I loved dearly; and never shall I forget the struggle of soul that I had when I went into my pulpit and said, "My brethren, I have been wrong." The shock, too, upon them, was very great. Never, whilst I have consciousness, shall I forget that solemn moment. I had become fully convinced, and, if possible, am, after a lapse of many years of critical investigation, more fully convinced that the London, Philadelphia, and Kehuky Confessions, or articles of faith, were wrong, with scarcely one redeeming article. I examined Fuller's doctrine, and found that even worse than Calvin's, for to the objectionable features of Calvin and Gill, he had added that of hypocrisy and mental reservation ; for to my mind, it made no difference as to the sinner, whether the limitation was in the atonement or in its application; for if those who were elected before this world or themselves were in existence, were, by an irrevocable decree, to be the only benefici- aries, then the condition of the non-elect was precisely the same. Renouncing these fooleries and speculations, I stood alone for some time. I knew not what to do, or where to go. Finally, I resigned my pastoral office in the church where I had my membership. I think that there were one hundred or more members in that church. The church insisted that I should take the charge of them again. To this I agreed, upon the follow- ing condition : ' ' That they should enter upon their church book a renun- ciation of everything of human origin, written since the close of the Sacred Scriptures, and that I should be permitted to preach what I under- stood the scriptures to teach, irrespective of the writings, or creeds, or confessions of faith, before alluded to." In other words, we renounced human authority of every description whatever, in matters of religion. We sent a copy of what we had done to some of the churches adjoining us, and I think seven adopted them. It was just in this state of affairs that your venerable father visited us. We rejected him (for which I have heartily repented), and refused to come into the Reformation. We were ignorant of your writings. I had taken the Harbinger for but a short time, and I do not know that any other person took it. We were almost entirely ig- norant of your views; and all that we had done, was to renounce human dictation in matters of religion, and owe allegiance to God and his word alone. One of my brethren said to me one day, "Bro. Clark, I do not know what to preach or how to pray; but upon one thing I have determined — that I will study the scriptures, and learn them, so that I may know what to preach and how to pray." These very sentiments had passed through RISE OF DISCIPLES AMONG REGULAR BAPTISTS 89 my own mind only a few days before, and I had also adopted the same resolution. About this time Elder John P. Dunn, Abraham Congleton, and myself were denounced and published by the Neuse Association, as being Camp- bellites, and holding the fundamental doctrines of a certain A. Campbell. This was not true, for we did not know what you taught. We had adopted the Bible as being alone sufficient for us as Christians, and this, I suppose, was the heresy charged upon us, and against which the world was cau- tioned, as being Campbellism. At this period the Harbinger became more generally read by us, and we profited greatly by it. The subject of faith was, with me, of very difficult solution. How it could be the gift of God, and yet the duty of man, I could not for my life perceive. I wrote to you upon the subject. In some short time I saw an article on the subject in the Harbinger, that faith was produced by evidence. As soon as I read the article, the whole subject matter was plain to my mind, and I wonder why I could not perceive this plain and simple truth before. Our brethren having learned it they taught it, and other denominations, also, learned it, and now teach it. The identity of the seven Churches to which General Clark referred in the above as having adopted his proposition to re- nounce creeds and take the Bible as their only authority, is not known with precision. It is assumed that those whose repre- sentatives met with him at Little Sister in February, 1831, were in sympathy with his proposal. These were Tranters Creek, Old Ford, Grindle Creek, Kountrees and Little Sister. Since a con- siderable group in Smithwicks Creek were subsequently excluded for accepting the teaching of his fellow worker, Jeremiah Leg- gett, it is quite probable that this Church is counted as one of the seven. The movement gathered force and functioned in a Union Meeting. Jeremiah Leggett died November 15, 1839. Clark removed to Mississippi. No further record can we find of Abraham Congleton. In 1845, when this group of Disciples united with the Bethel Conference, John P. Dunn was their only preacher. The story of Mrs. Frank W. Dixon's conversion is a typical instance. It illustrates the accession to the Disciple group of some of the best minds among the Regular, or Primitive Bap- tists. She was Miss Sally R. Raspberry. She married Dr. F. W. Dixon of Hookerton Church in 1860 and founded the organized woman's missionary work of the North Carolina Disciples in 1871. She told of her conversion Avhile a sixteen-year-old col- lege girl as follows : 6 C^yL^v^it^vv A/frrv\^ 90 NORTH CAROLINA DISCIPLES OF CHRIST It is sweet to dwell on the events of the Reformation during the period ■ from 1827 to 1S40. Especially when such incidents touch upon our own lives does it bring a rare happiness to turn again to memory's pages. As the crucible to the gold, so were those trying years to the souls of men. Yet now we are able to look back upon them with gratitude that we were per- mitted to participate in the thrilling experiences and persecutions. . L- ..J&uring the year 1854 I was attending college in Aberdeen, Mississippi. My parents were zealous members of the Primitive Baptist Church. To this doctrine I had listened, and in this church I had been reared. Through respect for my parents, I had never questioned or opposed the doctrine of predestination and election. Yet under its stultifying influence my mind seemed steeped in deep lethargy on religion. If God in his own good time and by direct interposition would quicken my soul to a conviction of sin in some miraculous way, it seemed presumjituous iu me to interfere or oppose his plans. I could do nothing of myself. Thus I was left entirely free to indulge in social frivolities and youthful amusements. I was not opposed to Christianity; on the contrary, when I witnessed the happy death of a much-loved schoolmaster, who was a devout Christian, I longed to die such a death. Yet I could not think I could do aught toward obtaining salvation. So delusive had been that doctrine, that its influence had benumbed every thought, and I simply awaited God 's divine revelation to my heart. (The Campbellites) were held in great derision at this time, and were not permitted the use of any of the six churches in Aberdeen. So, for the benefit of three girls in school who were members of the Christian Church, Bro. Pinkney Lawson made an appointment to preach in the college hall. I thus for the first time listened to this new gospel. My eyes were opened to the revelation of God's will concerning the sal- vation of the world. I now studied his word as never before. Bro. Law- son quoted passage after passage of Scripture, proving man to be a free agent to accept or reject Christ, who ever in loving tones called upon all to accept His terms of salvation and follow Him. I was astonished at this new doctrine. * * * In December 1854, a traveling evangelist (Dr. Brown) held a protracted meeting in Aberdeen. The few Disciples there had completed their house of worship at this time. At the close of his second sermon he held forth the Bible, and exhorted all to accept its teachings, obey its com- mands and to follow Christ. I felt this was God's plan, and, confessing my faith in Him, I followed His example in being baptized. Notes ^'The Life and Times of John T. Walsh," pages 73. 74. ^Millennial Har- binger, 1830, oage 240. 3 Ibid.. 1834. nage 44. 4 N. C. Baptist Interpreter. January IS, 1834, page 27. B Millennial Harbinger, 1851, page 289. «The Watch Tower, May 5, 1905. .. Chapter IX RISE OF DISCIPLES AMONG FREE WILL BAPTISTS The growth of the Disciple contingent within the Free Will connection is a long story. It may be told here only in its major emphases. It centers in the Bethel Conference of North Caro- lina. The Christian Church, or ' ' Christian Connection, ' ' had arisen under James 'Kelly. Their strength was mainly in the cen- tral counties of the State. They had much in common with Free Will Baptists. They cultivated fraternal relations. From the Free Will Conference Minutes of 1829, the earliest such rec- ords accessible, we learn that Richard Gunter and John Hayes, ministers of the Christian Connection, were "joyfully" received as messengers by the Free Will Conference of that year. 1 And the Conference appropriated to them ten dollars out of their general fund, supposedly for their travelling expenses. Gunter and Hayes had left the Baptist ministry for the ministry of the Christians. Among the subsequent messengers from the Chris- tians in these conferences were Joel Clifton and Littlejohn Utley. On motion of Robert Bond, in 1833, the Bethel Confer- ence agreed to continue a correspondence with the Christian Connection, whom the Free Wills often called Christian Bap- tists. It is probable that this relation of Christians and Free Wills promoted in the Bethel Conference : (1) A desire for the union of all Christians; (2) Emphasis of the name Christian; and (3) A tendency to undermine attach- ments for a formulated Church creed. In all of this they were preparing the ground for the coming of the Disciples. In 1829 the Free Will Conference had 25 Churches scattered through nine Counties of North Carolina, and one in South Caro- lina, as follows: 2 Duplin, Jones, Lenoir, Pitt, Greene, Craven, Beaufort, Washington, and Wayne, in North Carolina, and Sumter, in South Carolina. Welche's Creek Church in Martin County was added in 1830. There was a division of the Conference in 1830. 3 Thirteen Churches in the eastern area were organized into Shiloh Confer- 91 92 NORTH CAROLINA DISCIPLES OF CHRIST ence, while the remaining Churches to the west were to be known as the Bethel Free Will Baptist Conference of North Carolina. Subsequently, it seems that Shiloh practically lost its identity and the whole area was operated as the Bethel Conference. There was dispute about the Creed. In 1831, they abolished two articles of it, the tenth and eleventh. 4 This was of their Creed of 1812, worked out by James Roach and Jesse Heath, and adopted that year in their annual meeting on Little Contentnea, in Greene County. In their Meeting of 1835 at Wheat S wamp^ a committee was appointed to revise the Discipline, to be printed with the amended Creed, if adopted. r> On this com- mittee were Winsor Dixon, Robert Bond, and Reuben Barrow, all of whom became strong Disciples a few years later. In 1836 their General Conference met at Hookerton. It adopted the revised Discipline. There was, however, a growing demand for the abolition of the Creed, and Discipline, and the actual taking of the Bible as the only standard for the service of the Church. Dixon, Bond, and Barrow regretted in later years the leading part they had taken in the fashioning of the Discipline of 1835. This new emphasis had gained such strength by 1839, it easily controlled the Conference. 6 It met that year, November 7-10, at Fellows Chapel. In that meeting Jeremiah Heath moved that all ministers of the Conference be required to confess their loyal adherence to Free Will Baptist principles and practices, and that this confession be recorded in their minutes. The motion was overwhelmingly lost. Heath, in resentment, asked that his name be taken from the roll. A contemporary and witness, Enoch Holton of Broad Creek, father of Alonzo J. Holton, said that the vote was eight ministers in favor of the motion, to twenty against it. Article nine of their Constitution provided for majority rule. It may be said that this was the definite turn- ing of the Bethel Conference to the Disciples. It was henceforth distinctly of their spirit and outlook. The minority group did not at once realign themselves but continued with the original Bethel Conference for several years. In 1841, the Free Will Baptist designation was dropped from the name of the Conference. Thomas J. Latham gave the circu- lar letter for that Annual Meeting, held at Piney Grove Church, in Sampson County, November 11-14. 7 It was a philippic against Creeds, and a plea for Christian union, and Christian RISE OF DISCIPLES AMONG FREE WILL BAPTISTS 93 liberty. Latham copied the Conference minutes into a ledger which he called "The Conference Book." Thus in 1841, he started the Disciples' documentary Convention records. Reuben Barrow's circular letter in the Conference of 1842, at Welche's Creek, in Martin County, re-enforced Latham's initial stand against creeds; it was an urgent appeal for a united front for the Disciples. ^At Wheat Swamp, in 1843, according to the Free Will Baptist view, "the Volcanoe bursted." 8 In 1847, when the Free Wills reorganized they saw their loss of twenty-five preachers to the Disciples. Thomas J. Latham, in the Conference of 1843, offered a resolution which emphatically deplored denominational divi- sion, declared for autonomy of the local church in faith and practice, and concluded as follows :_J "Resolved that such churches as are willing to unite with us on the Holy Scriptures, as the Rule of Faith and Discipline, reserving to themselves the right to interpret the same, for their own regulations, be affectionately invited to represent themselves by delegates in this Conference." Concretely, in the passage of this resolution, was the cleavage between the two religious groups. In 1844, at Hookerton, in the Annual Conference, it was felt that there should be an integration of those in the State having Disciple convictions. The following resolution was proposed by Robert Bond and passed unanimously : Whereas union among the Disciples of Christ is desirable, as it is in accordance with the will of God, and tends to the advancement of Chris- tianity among mankind : and whereas this Conference believes there is a number of churches of Christ in this state, that, with us, take the Holy Scriptures alone, as their infallible guide in religion : Resolved : That this conference propose a Convention for the purpose of effecting a union between the Churches of Christ represented in this Conference, and such other churches of Christ as are willing to unite on ' ' The Faith once delivered to the Saints. ' ' Resolved: That the said Convention be at Hookerton, Greene County, North Carolina, and that it commence on the Friday before the First Lord's Day in May, 1845. /"Resolved: That the following persons be requested to attend said Con- vention in behalf of this Conference, viz. : Elders Thomas J. Latham, John L. Clifton, Henry Smith, Benjamin Parrott, Robert Bond, William Ma- gounds; and Brethren, Seth H. Tyson, Winsor Dixon, Reuben Barrow, David Lewis, Jacob McCotter, Abraham Baker, Joel Joyner, Jr., Labari" 94 NORTH CAROLINA DISCIPLES OF CHRIST Wilkinson, and Henry D. Lewis; and that they report the proceedings of said Convention to the next Conference, for its satisfaction. Resolved, that Elder Robert Bond be requested to visit such Churches of Christ as take the Holy Scriptures alone as their Rule of Faith and Practice, and invite them to meet us by delegates in said Convention, in order to promote a Christian Union. Minutes for the Annual Meeting of 1845, report results of the special Convention at Hookerton as follows: Delegates met in Hookerton, Greene County, North Carolina, on the sec- ond of May, 1845, from the Bethel Conference and also from the Union Meeting of tneDisciples of Christ; and taking into consideration the im- portance of Christian Union in order to the conversion of the world to pure and undented religion, after a free interchange of views on both sides, agreed, that the Bethel Conference and Union Meeting of the Disciples of Christ should unite and form one body, upon the following conditions : viz., That the annual meeting shall hereafter be known by the name of "The Bethel Conference and Union Meeting of the Disciples of Christ"; that the Churches conforming to said "Bethel Conference and Union Meet- ing" shall claim no other name than that of Churches of Christ; and that they shall take the Bible alone as their only Rule of Faith and Practice, and discard as entirely useless, all human creeds, traditions or command- ments of uninspired men. On motion of Elder John L. Clifton, the following preamble and resolu- tions were adopted by the Conference (at Piney Grove, November, 1845). Whereas this Conference deems it necessary for the advancement of Christianity, that we dispense with the Articles of Faith, which have for- merly been used by us, and that we take the whole volume of the Scriptures as they are : viz., The Bible, to be our Rule of Faith and Practice. Therefore, Resolved: that we take the Bible to be our only rule and guide of faith and practice; and that hereafter we bear the appellation of Christians, or Disciples of Christ; and our churches, the Churches of Christ, and that our annual, or General Conference bear the name of "Bethel Con- ference and Union Meeting of the Disciples of Christ"; and that we rec- ommend these resolutions to be received and adopted by all our sister churches. Resolved, that the above preamble and resolutions, passed by our last Annual Conference, and then passed by the Convention at Hookerton, Greene County, North Carolina, on 2nd May, 1845, be received, ratified and adopted by this conference. In the interval between the "get-together meeting," of Fri- lay, May 2, 1845, and the convening of the regular Fall Confer- ence it was necessary, by Disciple polity, that the local churches, as such, ratify the actions of the Hookerton Convention, if these were to be of valid governing force. In old minute books of RISE OF DISCIPLES AMONG FREE WILL BAPTISTS 95 Churches we find two instances of how this was effected in the local Churches. September 13, 1845, was a day of "quarterly meeting" in Welche's Creek Church, in Martin County. Following is the record of proceedings: Minutes of the quarterly meeting held on the second Lord 's day and Satturday before in September, 1845. On Satturday Brother William Gard- ner opened worship by singing and prayer. Elder Gurganus followed by exertation and then reading and explaining the Book of Disciplin, then conference was organized and ready for business, then a long contention as to argument was held on the Disciplin, then on motion agreed that a vote be taken on the Disciplin. A vote was taken and there was a majority of twenty-six to three. Twenty-six were against the Disciplin and three were in favor of it so the Disciplin was laid down. Then delegates were called for to bear the letter and contribution to the General Conference which was Brother David Cooper who volunteered himself for the purpose. On motion agreed that one dollar be sent in the letter to the general fund. Conference adjurned, hymn sung and all dismissed by brother Joseph L. Waters. ( In the Hookerton Church the matter had been settled in ad- vance as the following from the Clerk's record by W insor D ixon shows 3 COn Saturday before the 3rd Lord's day in Feby 1843J The Brethren and sisters assembled at the meeting house in Hookerton, it being the time of Quarterly meeting. After preaching conference was opened. On motion of El. Wm. MaGounds agreed that sister Nicy Jones receive a letter of dismission and commendation. Owing to some division in regard to a church discipline the pastor of the church (Robert Bond), moved to take the voice of the church to know which the church would take, the written discipline or the word of God, upon which it voted to take the word of God. Joel Joyner, Jr., of old Mill Creek Church, was a participant in these transitions. Later he made his home in De Soto County, Mississippi. He subscribed for the Christian Friend. Writing to Dr. John T. Walsh, the editor, in August, 1854, he expressed appreciation for the journal and was reminiscent. He said: 10 I was anxious for our connection to have a paper of this kind, even before the division and union with the Disciples; for you must know that I was first a "Free Will Baptist," having united with that denomination in 1833, and have consequently witnessed some of the effects and divisions produced by the dawning of the light of reformation. Well do I remem- ber the apparent alarm produced in the minds of some of the brethren in regard to what they called " Campbellism, " when there was a resolution offered in one of our "Conferences," making a demand on the preachers 96 NORTH CAROLINA DISCIPLES OF CHRIST to answer whether or not they would preach and practice the doctrine of the "F. W. B., " and the answer of some that they should endeavor to preach and practice the doctrine of the Bible. Noble resolution — glorious resolve. May our ministering brethren ever ' ' contend for the faith once delivered to the saints. ' ' The sectarian name of F. W. B. was once dear to me, as were also the articles of faith and discipline, and not until after a considerable struggle could I give them up; but when I saw that the patience of some of our ministering brethren was nearly exhausted, and being convinced that it was not Ci Campbellism, " per se, as something in opposition to the Bible, but that it was the sacred book alone which we were called upon to take as our only rule and guide of faith and practice. Then it was that I will- ingly gave up that dear name and discarded all human creeds. In the Convention at Piney Grove, in 1845, after the formal union of the two wings of Disciples, they had thirty Churches, with one thousand, eight hundred and fifty-nine members, with twenty-six preachers on their roll. The thirty Churches were located in the following twelve counties: Beaufort (eight churches) ; Carteret (one) ; Craven (one) ; Greene (two) ; Hyde (one) ; Johnston (one) ; Jones (two) ; Lenoir (three) ; Martin (one) ; Pamlico (then a part of Craven), (five) ; Pitt (three) ; Sampson (two). Of this original group of thirty churches, twelve have retained their identity in name to the present. They are : Beaver Dam, in Beaufort ; Hookerton, in Greene ; Mill Creek, in Johnston ; Chinquapin Chapel and Pleasant Hill, in Jones; Kinston and Wheat Swamp, in Lenoir; Bay Creek, Bethany ; Broad Creek, and Concord, in Pamlico ; and Roun- trees, in Pitt. All of these twelve, except Beaver Dam, Chin- quapin Chapel, and Concord (Pamlico) have an unbroken Dis- ciple history since 1845. The three disappeared for a while but were re-established. Of the original thirty, Concord, in Beaufort, is identical with the present Pantego ; Fellows Chapel, of Pitt, grew into Salem, Riverside and Timothy; and Welche's Creek in Martin, evolved into Poplar Chapel in Martin, and into Christian Hope, east of the Creek, in Washington County. Old Ford in Beaufort, and Oak Grove (Greene), did not come on the roll until 1846; Oak Grove (Pitt), was entered in 1848; Tuckahoe (Jones), in 1849; and Tranters Creek (Beaufort), 1851. Following is the original Ministerial Roll of 1845 : Thos. C. Baker, Robert Bond, John L. Clifton, Jordan Cox, John P. Dunn, Wm. R. Fulshire, Wm. C. Gardner, John B. Gaylord, /t ' / vf-c X-^-^-^f #/***% ^e-i/e %ajffZ- ~z*um &>•**■ i. ^*_ j *. J A^~, ,_-' /? i^^ /^v /bt-f.+ M,^ fit**™ C ' r Facsimile, Welche's Creek Church Record This is a section of the Clerk's records of Welche's Creek Church, Mar- tin County, which shows repudiation of the "Discipline," and the practical ratification of the merger with the Disciples on the part of the local Church. See page 95,. / & ' /^{/ ^^* 1 I ' \fgg| ***■ > (a Hi IB "J *f SB i. jf%m " ■ < ml 9 mm mW - ^ JR Jk 9 ' 9** M| ■K^imfl m-r^ r**^m v mVJ SHr * * mrn^mml mf ' '- Amntafc^^Wmt JF^Jml nt i ' fV w< |V||fU mr^J ' mm^mmSS'flmml jL 1 ■r '^'~Wml SnVmB r fit 11 ffi jp II / pr% jC2 jM w ^' ~ /^hmI jt^^ v^2b' ?^^3^ 1 fl iwMif ■ ▼mmJfeL ■ pi jjk " v< ■ ffc Is- 1 ^1 • - 1 <^#- * -) ■ ;J| s *> --' • ■ "*': '.'. ■ &?*■' ' '. "■ . "'.-->•.' »■.- £»'.« Group, Ministers of 1898 This group was at the State Convention of the Churches of Christ at Salem Church, near Grifton, 1898. Bach Bow. from left to right: L. M. Omer, M. S. Spear, Geo. T. Tyson. J. R. Tingle. R. W. Staneill, H. S. Davenport, Willis R. Williams, and W. G. Johnston. Middle Bow, left to right: Malcomson Pittman, S W. Sumrell, Isaac L. Chestnutt. J. F. Cross, J. B. Greemvade, and T. W. Phillips. Front Row, left to right: J. S. Henderson, C. W. Howard, B. H. James Butchart (missionary on furlough from China), I. W. Rogers, W. and Joseph Kinsey. They were all ministers except Willis R. Williams. T. W. Phillips, W. and Joseph Kinsey, who were representative laymen. Melton, Dr. J. Crumpler, J. Crumpler, Carolina Institute at Old Ford EARLY TIMES IN EARLY CHURCHES 257 ference whitch case was laid before the church and demanded his credentials for baptizing 3 persons by pouring water on their heads and contending to the correctness of the form by saying he could find as much scripture to for baptizing by pouring as Elder Gurganus could by imersion and said he had no remourse of conscience for the act he had comited. ' ' In March, 1848, James Moore was chosen Assistant Clerk, and Elder, and Malachi Ange was made an Elder. Pleasant Hill This church in Jones County is located about sixteen miles southeast of Kinston. The minutes we have are meager. The details of the earliest years of Pleasant Hill were supplied in a letter by W. G. Fordham, Sr., written in 1897. He worshiped in the church from her beginning. He said the first church building there was erected in 1837 or '38. Dempsey Morgan was the carpenter. It began as a Free Will Baptist Church. They occupied the meeting house of the Quakers prior to the building of their own. Nine family names were on the original roll of Pleasant Hill given by Fordham. They were Adams, Brown, Fordham, Good- ing, Jarman, Stricklin, Tindall, Turner, and West brook. The first preachers at Pleasant Hill were Robert Bond, John P. Dunn, Thos. J. Latham, and Henry Smith. After them came John B. Gaylord, John Jarman, E. S. F. Giles, Josephus Latham, Jesse T. Davis, Peter E. Hines, and William Heath. The first Elder was Emanuel Jarman. First Deacons were William Brown and William Gooding. Recruits to their mem- bership from 1838-40 were the families of Joseph Kinsey, Sr., and John Jarman. Fordham said: "About the year 1842, Brethren Stephen Gooding and Furney Stricklin and J. H. Kinsey and myself were all baptized the same day. ' ' Some later officers in this early period were J. H. Kinsey, W. Ballard, W. G. Fordham, Sr., Cyrus Brown, Stephen Gooding, David King, W. B. Nunn, Isaac Gooding, and Benjamin Brown. Fordham said: "During the war the last pastor we had was Bro. P. E. Hines up to the Spring of 1862, when the Yankees took New Bern ; then he failed to come any more." J. J. Harper also preached here some during the War period. Much of the time they "kept the church together by holding prayer meet- 258 NORTH CAROLINA DISCIPLES OF CHRIST ing. ' ' After the war ' ' the people seemed to be ripe for the Gos- pel of Christ." So Josephus Latham held for them a meeting with sixty additions. After that he was their pastor for two years. He was followed by Joseph H. Foy and Moses T. Moye. In 1868, Joseph Kinsey and Jos. H. Foy, were associated in conducting "The Pleasant Hill Academy," using this old meet- ing house of the Pleasant Hill Disciples as their only building equipment. It was here that Senator F. M. Simmons received a part of his elementary training. Notes information from personal interview of the author with A. B. Waters, Dardens, N. C. Chapter XXVIII KINSTON, BROAD CREEK, AND CONCORD (PAMLICO) KlNSTON Little Sister was the name of a Baptist Church which con- tinued for some years from about 1830 in the Neuse Association. Its "meeting house" was located about seven miles north of Kinston. It was used also for the community school. It is said that the building was adapted as part of the present resi- dence of Heber Worthington, present Sheriff of Lenoir County. The minutes recorded the founding of the Church of Christ at this place with her covenant as follows : We whose names are hereunto annexed, having heretofore been bap- tized, upon a confession of our faith in Christ, as the only Savior of sinners, believing it to be for the glory of God, and our mutual comfort and edification, to be constituted into a gospel church, founded on the Apostles and prophets, Jesus being the chief corner stone, have called on Elders Robert Bond, and J. P. Dunn to officiate and set us apart according to gospel order, at Little Sister Meeting House, on the 21st day of January, 1843. 1st. We take the scriptures of the Old and New Testament to be the word of God, the revealed will of God to man, and the only proper rules of our faith and practice as Christians. 2nd. We do solemnly agree to give ourselves to the Lord and to one another. Submitting ourselves to the government of Christ as the King and Head of His church. 3rd. That we will endeavor to keep the unity of the spirit in the bond of peace avoiding all discord or cause of disunion. 4th. We promise to maintain Christian communion and fellowship with each other in the public worship of God; not the forsaking the assembling of ourselves together ; but embracing all regular, convenient seasons for this purpose, as the providence of God shall permit. And we will exer- cise Christian forbearance and love one towards another, praying for and sympathising with each other in our various circumstances of life using every laudable means to provoke to love and good works. 5th. We promise individually to pay a respectful regard to the ad- vice and admonitions of the church, and to be subject to its discipline as laid down in the New Testament when exercised in the spirit of the gospel. 259 260 NORTH CAROLINA DISCIPLES OF CHRIST 6th. We do in the name of the Lord, solemnly agree to the above con- stitution adhering to it, as far as God may enable us, and whosoever amongst us shall be found deviating therefrom, shall be dealt with as the law of Christ directs. The roll of nine Charter members "annexed" was as follows: "Male Members — Jacob Parrott, Senr., Robert Bond, Walter Dunn, Senr., John A. Parrott. Female Members — Cynthia Dunn, Patsy Dudley, Elizabeth Bond, Lany Jones, Persis Parrott. ' ' From the beginning this congregation met at Kinston and was called the Church of Christ. They erected a Chapel at the corner of Gordon and Heritage Streets, on the banks of the Neuse River. By May 13, 1843, there had been nineteen addi- tions to the original group. Meetings in the Summer of 1843 added eight more whites and three slaves. The first officers chosen were : Robert Bond, Elder ; Jacob Parrott, Sr., and Green Taylor, Deacons ; and John A. Parrott, Recorder. A few years later, (August 1848) "Walter Dunn, Sr., and John McKinney were appointed additional Elders. The first preaching was done by John P. Dunn, Wm. Rhem, and Robert Bond. Other ministers serving them at an early date were E. S. F. Giles, Henry Smith, and John Jarman. The office of "pastor" was but little known in that day, the elder- ship for the most part functioning in that capacity. The mem- bership at Kinston grew from the evangelistic meetings held by John P. Dunn and others at Little Sister. They adopted the second Sunday in each month as their "preaching day." The Saturday before each second Sunday w T as to be used in congregational meetings for "mutual edification of the church" by fellowship and devotion to Bible study. The first lesson assigned was the first four chapters of Luke. The Kinston church from the beginning has been widely interested in State activities. In 1846, a "preaching day" was postponed, "owing to persons wishing to attend conference at Post Oak, Craven County." They joyfully observed a certain command of the Lord. March 1847: "Preaching from Elder Bond after which we proceeded to the water for the purpose of baptizing Brother Noah Dunn and wife. This is very cold for March but the young converts do not seem to shrink from their dutv and wish to EARLY TIMES IN EARLY CHURCHES 261 wait for a more convenient time but seem to be in the spirit of the man of former days who said here is water what doth hinder me from being baptized." The temperance crusade came, and there was fine response. August, 1847: "We had a lecture upon Teetotal abstinance from all intoxicating liquors as a beverage, from Brother E. S. F. Giles, after which 45 signed the pledge composed of men and women." John B. Gay lord was their first resident preacher. He preached his first sermon to them January, 1848. He and his wife Ann Gaylord were "received as members of this Church," the following August. In the observance of the Lord's Supper they desired a unani- mous Church. October, 1848; "Resolved by the church that the church list shall be called at every stated meeting on the second Lord's Day in every month before breaking the loaf and the absentees noted to give the reason of their non-attendance at the next meeting." Also at this meeting "W. B. Wellons, of Suffolk, Virginia, minister of the Christian Connection preached to them. Evening services were held by the ordinary candlelight. Oc- tober 24, 1848; "Jacob Parrott paid to J. B. Gaylord; For candlesticks for Church use, $2.25 ; for candles for Church use, thirty cents." Likewise in May following, $1.40, "to J. B. Gaylord to seven pounds, candles." Their first Elder, Robert Bond died on April 7, 1849. At their next monthly meeting they held a memorial service for him. In February, 1851, Jesse P. Neville, State Evangelist, first appeared in their pulpit. In April following they paid him twenty dollars, which was half of their apportionment for State Evangelizing for that current year. A minute for April, 1851, John B. Gaylord, Recorder, was as follows : "It was agreed by the church that Friday before the 4th Lord's Day in the present month was set apart for the church to fast and pray in behalf of the church." Kinston was soon the parent organization to a new church. July 1851: "Sisters Elizabeth Bond, Julia Bond, and Martha Harvey applied for letters of dismission. And also Sister Sarah Jones and Brother Mathias Harvey and was granted by the 262 NORTH CAROLINA DISCIPLES OF CHRIST church for the purpose of constituting a church at the Rose of Sharon Meeting House, Lenoir County, North Carolina." The District Co-operation Meeting was held in their church, November, 1851. Three hundred and thirty dollars in total cash offerings was reported. They planned to employ an evan- gelist. This was the fund which brought Dr. J. T. Walsh to the State the next Spring. Adversities of weather affected their church services. Fifth Lord's Day in November, 1851: "No preaching on account of very rainy day." Dr. Walsh preached his first sermon in their pulpit, April 11, 1852. May, 1852: "This church also agreed to be one of a specified number to sustain Brother Walsh as an evangelist during the balance of the Conferential year or till the middle of October." After the death of John B. Gaylord, "much esteemed friend and brother," there was a break of more than a year in the Clerk's record. James W. Parrott was chosen Clerk. He began his minutes as follows: "The church believing it to be their duty to elect a clerk and believing me worthy to act as such, therefore I was chosen at September meeting 1853. I pray God to aid me in the discharge of the duty conferred on me that I may meet the unanimous approbation of all the members of the church of Kinston. ' ' In February, 1854, they were visited by Isaac Moore, "who addressed the audience at Considerable length on Bible re- vision." This was arranged by Dr. Walsh. Disciple leaders were enthusiastic about the plan of Bible revision. In time they had to attend to improvement of their building. August, 1858: "At the regular Quarterly Meeting, the Church resolved to draw up a subscription for repairing and enclosing the meeting house." By May, 1859, over five hundred dollars had been raised for building repair, of which two hundred and twenty dollars and three cents was "Amount received from Ladies Fare." In 1859, the officers were: Elders, Reuben Barrow, James W. Cox, and James M. Harper; Deacons, Green Taylor and Moses W. Campbell. In February, 1859, R. W. King became church clerk. The Trustees then were : Reuben Barrow, James W. Cox and Green Taylor. In May, 1859, these trustees were EARLY TIMES IN EARLY CHURCHES 263 empowered by action of the church to "make a compromise with W. — concerning that portion of church lot which was sold off by said W. — after he had given a deed to the church on the best terms they can and that the action of said trustees in making said compromise to be final." In September, 1864, George Joyner was chosen pastor. In- vited by a member of the Third Regiment, North Carolina Home Guards, he "visited that Regt. at 3:00 o'clock in the afternoon (November 27, 1864) and preached to a large and attentive congregation, from the 104th Psalm." In December, 1867, the church "extended an unanimous wish for Brother Battle (Amos J. Battle) to preach for them regu- larly on the second Lord's Day in each month." August 1st, 1868 : ' ' Disciples met in their church at early candle light. Preaching by Bro. J. H. Foy." This was the first appearance in the Kinston pulpit of Dr. Foy. Virgil A. Wilson came as evangelist in May, 1870. The Second and Third Districts held a combination "union Meet- ing" here then, to which Wilson gave some "powerful" dis- courses. Of the last evening it was said : ' ' Brother Wilson again preached and his reasoning was so clear and strong the following named persons came forward at the close of the dis- course and made the good confession and received as candidates for baptism, viz: Andrew J. Loftin, George E. Rountree and Betsy Watson." The following minute of July 30, 1870, showed the calling of their first, full-time minister. Bro. S. H. Rountree proceeded to make a statement to the confer- ence how long the church had been without a pastor and the great neces- sity of electing one, when it was moved and seconded that Bro. Joseph H. Foy be elected to that position, and upon its being put by the Moderator, he was declaimed unanimously elected pastor of the church of Christ at Kinston, and they further pledged themselves to pay him eight hundred dollars, for his services, requiring him to preach every Lord 's day. Foy resigned by reason of "declining health" in May, 1871. The church "reluctantly" accepted this and in a resolution expressed, "their high appreciation of the ability, zeal and Christian fervor that has characterized the pulpit and private ministrations of our esteemed brother." 264 NORTH CAROLINA DISCIPLES OF CHRIST Early in 1870, the Disciples moved their original house of meeting, to a Caswell Street site. Josephus Latham in a letter to Moses T. Moye dated April 12, 1870 said: "Kinston Church house is moved to a better part of town." 1 J. J. Harper first appeared in the record as preaching there, December 10, 1872. Sixteen years later he was called as their pastor, and served them while they built the new brick church on Caswell Street. Moses T. Moye was seen in the records for the first time under date of August 10, 1873. Some other ministers serving them before completion of their Caswell Street plant in 1894 were: Dr. H. D. Harper, C. W. Howard, E. E. Orvis, and H. C. Bowen. C. W. Howard preached first for them on July 16, 1876. Occasionally the clerk was complimentary in his remarks. Commenting on the preaching of Dr. John T. Walsh, June 20, 1880, he (N. D. Myers) wrote: "The Dr. then spread himself and preached a most excellent sermon as usual." F. M. Green on his mission to reorganize the State Mission- ary Service preached here September 21, 1883. George Joyner came for a second ministry in January, 1885, but died September 17, that year. Then the business of the church was put into the hands of a Committee composed of Dr. J. T. Walsh, A. J. Loftin, D. R. Jackson, Dr. H. D. Harper, H. C. Bowen, of this congregation, and Brothers J. M. Mew- borne, and N. J. Rouse, resident Disciples, who were "re- quested to act with the officers of the church in the transaction of business till the end of the present Convention year." Their growth demanded new equipment. June 26, 1886 : "Brethren A. J. Loftin, Jas. E. Nunn, D. R. Jackson, N. J. Rouse, and J. F. Dupree were appointed to consider cost, style, etc., of a better house of worship and take steps towards building. ' ' A loan was negotiated and construction was satisfactorily completed. May 22, 1892 : The church adopted the following resolution : Whereas we the congre- gation of Disciples of Christ, in Kinston, North Carolina, are in need of money to aid in completing our church house now in course of erection, therefore resolved that J. J. Harper, J. F. Mewborne, E. M. Hodges, N. J. Rouse, S. H. Loftin, Dr. H. D. Harper, the Building Committee here to fore appointed by this congregation to contract for and direct the building of said house of worship, and to pay for the same out EARLY TIMES IN EARLY CHURCHES 265 of any funds coming into their hands for that purpose, and now acting as said building committee, be and they are hereby authorized and em- powered to borrow on such terms as they think proper whatever amount of money may be necessary to aid in completing said church house, and to mortgage and convey, as security, said house and the land on which it is situated, being lot No. -11 ; in the plot and survey of the Town of Kinston, and to act for this congregation in all matters necessary and proper to obtain said funds and to bind said church property as security to the party loaning such funds. Adopted by a majority of members present on a rising vote. Broad Creek This church is five miles east of New Bern, in Pamlico County. It was organized by Henry Smith on January 6, 1844. Enoch Holton was the first Elder, and William Barrington was the first Clerk and Treasurer. The original roll shows seventeen heads of families as follows: Barrington, Brinson, Cat on, Canady, Cuthrell, Cutler, Daw, Dunn, Edwards, Everington, Fulcher, Gaskins, Hartley, Holton, Simons, Thomas, and West. In 1844, Craven County embraced the territory of Broad Creek Church. Pamlico County was not formed until 1872. Following was the Clerk's rendering of the agreements rat- ified at the founding of the church : State of North Carolina, Craven County. The following is a list of resolutions by which the church of Christ at Broad Creek consent to be governed by. (Set your affections on things above). 1st. Resolve — That the members which constitute the church of Christ at Broad Creek wishes to live through life 's uncertain length in Christian love and union and live in peace with every man. As furforth as lies in their power. 2nd. Resolve — That we the members of this body, the church agrees to take the Bible for our Criterion and guide to be governed and guided by it, and it alone. 3rd. Resolve — That our position is an elevated one and our mission pure, our calling is of God and the end everlasting life. Therefore, we as brethren and sisters let us press towards the mark for the prize of the high calling of God in Christ Jesus. Whose essence is love and whose delight the eternal happiness of all those who love and obey Him. 4th. Resolve — Let us love one another. For if we love one another God dwelleth in us and His love is perfected in us. Let us therefore not love in word but in deed and in truth for our religion consists not in opinions but in assurances, not in speculation but in practice. So then 266 NORTH CAROLINA DISCIPLES OF CHRIST let us search the Scriptures for in them you think ye have eternal life and they are they which testify of me. 5th. Resolve — That each member's name shall be enrolled in this book. 6th. Resolve — That when any person or persons who may join the church that their name or names shall be enrolled, also when they were baptized. 7th. Resolve — That if any member dies his name shall be dismissed on the account of their death and that the clerk shall keep an account of all the proceedings carried on by the church or in the church. 8th. Resolve — That if any member or members who may not or who will not attend regular to the church, that member or members shall make known the cause why they do not attend. 9th. Resolve — That the church by a vote agrees and sanctions those resolutions. John B. Gaylord was ordained to the ministry here, October 5, 1845, the pastor Henry Smith, and Enoch Holton, officiating. Gaylord was then a coach-maker in New Bern. Later he re- moved to Kinston and was the Disciples' first resident preacher in Kinston. Broad Creek affiliated with the Disciples from the beginning. After the Disciple merger with the Free Will Baptists in 1845, Jacob Utley sought to effect a reaction at Broad Creek to the Free Will order. This was prevented by the faithful Henry Smith and Enoch Holton. 2 The Church was reorganized on January 1, 1866. Isaac Hol- ton was chosen pastor, also Clerk ; and Alonzo J. Holton was chosen assistant Clerk. William Dunn was appointed Elder; and J. B. Holton and Jesse L. Barrington were appointed Deacons. Alonzo J. Holton was ordained to the ministry in this church, October 9, 1866. He is the oldest living minister of the North Carolina Disciples of Christ. He is a charter member of the North Carolina Christian Missionary Society. George Joyner, in a "Tour" of Pamlico County, preached at this church in October, 1854. 3 After his visit he said of Broad Creek: "There are some excellent brethren in the church there — praying brethren — those whose hearts are interested in the cause of Christ and the conversion of sinners. May the good Shepherd watch over them for good." EARLY TIMES IN EARLY CHURCHES 267 Joyner was grateful for the many years of good service by Henry Smith in planting the cause in that region. He com- mented: 4 "While traveling through those bogs and swamps, I often thought of the travels and fatigue to which our aged and venerable bro. Smith has been exposed. Ah! my aged brother, you have toiled long and faithfully in the cause of our Master; you have taken many weary steps in his service ; and your sal- vation is nearer than when you first commenced." Concord (Pamlico) This church is in Pamlico County near the rural postoffice of Florence. It was originally constituted as a Free Will Baptist Church in 1802 by Joseph Smith and James Roach. The orig- inal building stood on Moore's Creek near its confluence with Chapel Creek. The old building, constructed of "heart pine" yet stands. The present Concord plant of the Disciples is at a near-by site. Henry Smith came here and organized the Disciple group in April, 1844. Robert Whorton of Whortonsville, born February 28, 1835, was present on the occasion of the organization of the Disciples at Concord. 5 He was over 9 years of age. The oc- casion was dramatic and he remembered some of the incidents. He said that Jacob Utley was there seeking to hold them to the old order. Smith confessed that for many years of his ministry he had been mistaken in the use of the creed and discipline. Utley inquired : ' ' What has become of the many you have led in error and who have passed on to the judgment. ' ' Said Smith : "If they did as I have tried to do and lived according to the best light they had, all is well." The first roll of the Concord Disciples' organization gave twenty-six heads of families as follows: Ball, Broadwaters, Brothers, Caraway, Cary, Clark, Daniels, Delamar, Dixon, Fowler, Haveford, Hayman, Ives, Leith, McCotter, Martin, Mes- sick, Morris, Muse, Potter, Rice, Riggs, Slade, Whorton, Wilcox, and Woodward. It was stated that the church "through the kind providence of God and the assiduous labors of our estimable brother Smith multiplied and prospered." However by 1858, Smith by infirmities of age had long ceased to come. It is then said : "by non-attendance and negligence the church became and now is in 268 NORTH CAROLINA DISCIPLES OF CHRIST a deplorable condition." Some had united with other churches and some had "made shipwreck of the faith" and had "again turned back to the world by following the desire of the flesh." So it was reorganized under John B. Respess, pastor. In his journal of the "Tour" of Pamlico County, in 1854, George Joyner said of his visit to this church: 6 "We arrived and tarried all night at bro. Wm. Lewis', and on Tuesday morning went down to Concord; but on account of the extreme sickly season, the audience was very small, though attentive. I addressed them from 2 Pet. i :16. We have some good brethren at Concord. May the Lord bless them. The G-ospel is much needed in that region. There is a vast quantity of ignorant prejudice and superstitious sectarianism there." Notes better from Collection of Mrs. J. C. Eagles, Wilson, N. C. informa- tion from personal interview of the Author with Alonzo J. Holton, who stated that his father Enoch Holton had related these facts to him. Chris- tian Friend and Bible Unionist, December, 1S54, page 203. 4 Ibid., page 204. 5 Related by Robert Whorton in personal interview with the author. Chris- tian Friend and Bible Unionist, Dec, 1S54, page 204. Chapter XXIX OTHER PIONEER CHURCHES In the three preceding Chapters all of the available Clerk's records covering earliest period of the development of the Dis- ciples in the oldest Churches has been used. Of more than twenty churches of the original group no such records have been discovered. Yet a brief story of early times in some of these also may be of interest. To do this, we have gathered details here and there from which to write these short sketches. Bay Creek This church was originally known as Bay River. It appeared on the earliest available roll of Bethel Conference in 1829 in that name. 1 It is located in the village of Mesic in the North- western part of Pamlico County. Its nearest railway station is Cash Corner. Its name was changed to Bay Creek in 1844, when the Disciple group was organized in it. This was probably done by Henry Smith. The great tidal storm of September, 1913, flooded the lower floors of dwellings in this area. It destroyed the old clerks' records of this church. Bay Creek reported thirty members in 1845. J. B. Flowers represented it in the Conference of that year. Another repre- sentative from this church in the General Conferences of the Forties was Moses Caton. Beaver Dam This church is in Beaufort County about six miles east of Washington. It was constituted as a Regular Baptist Church in 1822 by Elders Joseph Biggs and Jeremiah Mastin. The site was deeded to the church by Joseph B. Buxton, December 27, 1822. By 1829 a group of Free Will Baptists was worshiping there. So Beaver Dam was enrolled with the Bethel Conference that year. In 1845, at the time of the merger with Disciples it had forty-eight members. Its Conference representatives in the Forties were Thomas Everett (1842), and Silas Ange (1844). The Disciple group at this place was not distinctively organ- ized until April 30, 1856. 2 Amos J. Battle, assisted by Thomas 269 270 NORTH CAROLINA DISCIPLES OF CHRIST J. Latham, and Seth H. Tyson, on that date, after a revival resulting in seventeen additions, organized them. Bethany (Pamlico) This church is in Arapahoe in the southern part of Pamlico County. We have made repeated efforts to find their early clerks' records but without avail. It was on the roll of the Bethel Conference and Union Meeting of Disciples of Christ, of 1845 with a recorded membership of sixty-three. J. P. Paul represented them in the Conference that year. Their other con- ference representatives in the Forties were : \V. W. Broughton, (1842, '43, '47, and '49) ; Samuel Willis, (1846) ; Ab. Brough- ton, (1847); and Philip Pipkin, (1849). George Joyner visited Bethany in his "Tour" of Pamlico County. He said: 3 "On Wednesday (October 4, 1854) we reached our appoint- ment at Bethany. Here we had quite a good congregation, whom I addressed upon the mission of Christ. — Luke XIX :10. There was an excellent feeling in the congregation, and I think much good would result from a protracted meeting there. The brethren seem to be warm in the cause, and I hope they will be rewarded at the last day." This church has been blessed with long pastorates of some of the strongest ministers of the Disciples. Dr. John T. Walsh preached there for many years. His ministry was construc- tive. J. L. Winfield bore witness to this. Winfield held them a revival in March, 1873. He wrote afterwards : 4 "The congregation at Bethany is better posted on 'our posi- tion' than any congregation in Eastern Carolina. The officials are men possessing adequate qualifications to discharge, accept- ably, the duties that devolve upon them. They all read the Watch-Tower, and exert their influence to make it a success. All this is traceable to the manner they have been educated by that noble veteran of the cross, Dr. J. T. Walsh, who is their regular preacher." Chinquapin Chapel This church was in Jones County, about seven miles west of Trenton. It was originally a member of the Neuse Association of Regular Baptists. It appeared first on the Bethel Conference roll in 1845, at which time it reported forty-six members. Their EARLY TIMES IN EARLY CHURCHES 271 representatives in the General Conferences in the late Forties were W. Nobles and J. H. Dillahunt. The Annual State Meet- ing of Disciples was held there in 1856. The original site of this church was in the forest immediately in the rear of the present residence of Henry T. Stilley. During the War Between the States soldiers camped in the vicinity, using most of the timbers of the old church in their camp fires. After the War the walls of a new building were erected. Before completion, however, a new Church called Deep Spring was organized (October 5, 1872), a few miles north. This absorbed the membership of old Chinquapin Chapel. The trustees at Deep Spring were : John T. Walsh, David J. Green, James A. Stanly, W. M. Hawkins, J. B. Pollock, J. R. Hargett, Vincent Civils, F. F. Green, and Z. T. Koonce. After some years Deep Spring church was abandoned by rea- son of deaths and removals . Most of the remnant united with Haskins Chapel. In recent years a new church has been built on the road from Phillips to Comfort near the site of the old Chinquapin Chapel. It bears that name commemorative of the early church. Fellows Chapel This church was in the southern part of Pitt County, about five miles east from Grifton. For a long period the Disciples, Free Will Baptists, and Episcopalians used the same building. It stood in an elm grove near Johnson's Mills, at the forks of the road, where one road turns northwest leading to the pres- ent Ayden, and the other leading northeast to Gardner's Cross- roads. After the Disciples organized, they called it Elm Grove for awhile. The Bethel Conference held its Annual Meeting there in 1839. Disciples' State Meetings were held there in 1852, 1859, 1866, and 1869. Delegates of Fellows Chapel in the Conferences of the Forties were: G. S. Blount, (1846) ; C. Moore, (1846 & '47) ; G. Murphy, (1847 & '49) ; and C. Gardner (1849). The present churches of Riverside, Salem, and Timothy grew out of this mother church. Mill Creek This church is in the southeastern part of Johnston County near Bentonville. It was in the Raleigh Association of Regular Baptists in 1811. 5 It then reported ninety-three members. L. 272 NORTH CAROLINA DISCIPLES OF CHRIST Caudle was minister. In 1841 it was on the roll of the Bethel Conference with 108 members. The site of the present building was deeded March 21, 1846, by John Harper, to the Trustees, James Lee, Sr., Thomas Ward, and Joel Joyner, Jr. It was ''for and in consideration of the advancement of religious in- struction and for the sole use and benefit of the aforesaid church of Christ at Mill Creek." The original log building stood a short distance from the present structure. The new building on the Harper site was erected about 1848, the year when they entertained the Dis- ciples' State Meeting. Mill Creek representatives in the State Meetings of the Forties were: Joel Joyner, Jr., (1843, '46, '47 and '49) ; Uriah Langston, (1844) ; Aaron Lee, (1845 and '48) ; W. G. Bissell, (1846, '47 and '48) ; W. N. Rose, (1846) ; John Harper, (1847, '49) ; and R. Taylor, (1848). The old Spring at the base of the hill is a landmark, having served the congregation at Mill Creek for more than a century. Oak Grove (Greene) This church was in Greene County about seven miles south- east from Farmville. It started in 1830. It was a member of the Toisnot Association of Regular Baptists. It then had nine members. This Association soon merged with the Nahunta, as- suming the name Contentnea. This Contentnea Association had in it such famous old churches as Toisnot (Wilson), founded in 1756; Red Banks in Pitt, equally as old, and Tyson's Meeting House, also in Pitt, near the present Arthur. On October 24, 1835, the Contentnea Association passed an anti-missionary resolution in their yearly meeting at Pleasant Plains Meeting House, Wayne County, definitely aligning with the anti-mission- ary Baptists. This so displeased Oak Grove church that it dropped out of the Contentnea Association and eleven years later, 1846, under evangelistic leadership of John P. Dunn, united with Disciples of Christ. In 1863 the meeting place was removed a short distance, and the name changed from Oak Grove, Greene County, to Corinth, Pitt County. In 1904 Cor- inth Church was abandoned, the members uniting for the most part with Antioch (Farmville). In 1835, Matt H. Carr, William Savage, and John Ringold represented Oak Grove for the last time in the Contentnea As- James Latham Winfield, 1852-1897 Joseph Grey Gurganus, 1850-1882 EARLY TIMES IN EARLY CHURCHES 273 sociation. The membership was then fifteen. In 1846 when it came with the Disciples, it had only sixteen members. Abram Baker represented this church in the Disciples' Annual Meeting of 1846 and '47 and Daniel McArthur in 1849. It entertained the Disciples' State Meetings in 1851, 1860, 1867, and 1875. Old Ford This church is in Beaufort County eight miles north of Wash- ington. It began in 1828, organized by Jeremiah Leggett and Joseph Biggs. 6 At first it was a member of the Kehukee As- sociation. The first pastor was Jeremiah Leggett, but "he hav- ing become enamoured with the Arminian tenets" the church was cast out of the Kehukee fellowship in October, 1833. Under the leadership of Jeremiah Leggett and his son Dr. John A. Leg- gett, the church flourished. It had 160 members when it first openly affiliated with the Disciples in 1846. Its representatives in the Disciples' Annual Meetings were: Jesse Swanner, (1846 & '47) ; Dr. John A. Leggett, (1847) ; H. Cherry, (1848) ; Ken- neth Woolard, (1848 & '49) ; and Louis H. Hodges, 1849. Old Ford entertained the Disciples' State Meeting in 1888. Pfafftown This church is in Forsythe County, in the village of Pfafftown nine miles west of Winston-Salem. As this is the mother church of Disciples in the Western counties grouped about Forsythe we give it a different and more extended sketch. The only living charter member of this church is J. A. Transou of Pfafftown. He is over ninety-five years of age. He gives the following story : A history of Pfafftown Christian Church will necessarily be to some extent a history of Virgil A. Wilson 's work. As Wilson and I were boys together, I knew him well until his father, Dr. Wilson, moved to Dowell- town, one mile from Yadkinville. Then I saw nothing of him until during the Civil War, when he preached one night to a company of soldiers en- camped at Pfafftown. They said he was a ' ' Campbellite. ' ' His first words caught me. Rising with the New Testament in his hand he said : ' ' My friends, without any of the usual preliminaries, let us come at once to a consideration of the things written in this Book." When Wilson came again I told him I accepted the position of the Christian Church, but feared that, as I was at that time a confirmed Universalist, they would not accept me. He answered, ' ' That 's a mere matter of opinion ; that has nothing to do with true faith. ' ' On Wilson 's third visit I became the 274 XORTH CAROLINA DISCIPLES OF CHRIST first member of Pfafftown Christian Church. Soon others joined and war was declared. The surrounding country was either Methodist or Moravian, and every church and schoolhouse was locked against us. Then the Methodists brought Rev. Peter Doub to Pfafftown to kill "Campbellism," and for three days Rev. Peter thundered upon us like a volcanic eruption. Wilson countered by bringing Dr. Chester Bullard from Virginia, who preached in our village and neighborhood more than a week. Bullard was a man of im- posing appearance, strong in argument, song and exhortation, and added a number of members to our flock. In two or three years we were strong enough to build a meeting house of our own, and realizing that all truth comes from God, we agreed that our house should always be open to anyone who wished to preach there, and to concerts and lectures on any subject that touched the interests or duties of mankind. It was so used while Wilson served the Church, forty years (1865-1905). After Wilson, Brother Jonas Brinkley preached for us several years and resigned, on account of ill health. Then came Jesse Moore, Eastern Carolina man, a faithful worker, but for some reason did not stay long. Then Peyton Abbott, of Virginia, preached for us two years. He then went to Winston to practice law, where he soon died. He was a fine preacher. Then came two wandering foreigners, Butler and Reeves. Uncle Dick Poindexter, he of the loud voice, preached often at Pfaff- town. His gastronomic powers were immense. He told me he once ate two shad at a meal. Silas Peacock, a roving shoemaker — well read. Then came Marshall Kurfees, a fine speaker, who seemed to know the New Testament by heart. He was terribly opposed to the use of the organ in the church. Then James B. Jones held a protracted meeting here. Along then a Brother Hansborough, a wealthy brother from Texas, came to Pfafftown neighborhood for three or four summers and held one or two weeks ' meeting. He opposed all church papers and books and in- sisted on the Bible alone. Later, for the dissemination of his own ideas, he published a paper himself (The Firm Foundation) in Texas — a crank. William Butler, of Davie County, held protracted meetings here. He op- posed the building of churches, favored meeting in the brethren 's homes. He would go back to Apostolic conditions, and declared that the only time our people were peculiar was between baptism and putting off their wet clothes. He proposed, if a dozen families at Pfafftown would join him, to have a community of goods. He died in middle life. Washington Neely also preached here frequently. He married Miss Mary Atwater, a Western lady, who came South after the war to teach the colored people. She was well educated, an excellent woman, and spent her life in teaching while Neely preached. Both passed away years ago. There are four off-shoots from Pfafftown church — Jefferson, Muddy Creek, Boyers, and Warners. Through the influence of our work the wild scenes of the old-time camp- meetings have entirely disappeared. People have learned to think as well as to feel. Only two of the members who helped to build our old church — EARLY TIMES IN EARLY CHURCHES 275 Mrs. Augusta Fulk and myself — remain. Dear old church, with its sweet memories of the devoted and liberal hearted men and women who built it and dedicated it to all truth! Piney Grove This church was in the northeastern part of Sampson County, near Giddensville. Here the Annual Meeting of Bethel Con- ference was held November 11-14, 1841, when the designation Free Will Baptist was dropped from the Conference name. It was here that the Disciples' documentary convention records began. The Bethel Conference also met here in 1834, and again in 1845. The meeting of 1845 was of particular significance since it ratified the actions of the special Convention held at Hookerton, May, 1845, looking to the union of Free Will Bap- tists and Disciples. Piney Grove, in 1845, with 292 members had by far the largest membership of any church in the Conference group. John L. Clifton was the minister. He was a strong advocate of the Disciples' cause for fifteen years. His defection from the Disciples in 1859 was a large factor in their loss of this church. Representatives of Piney Grove in the Annual Meetings of the Forties were: Stephen K. Bryant (1843), H. D. Lewis (1844), William Darden (1845), Thomas Britt (1847, '48), Cola Boyette (1847) ; Oates L. Lewis (1847, '48). ROUNTREES This church is in Pitt County about four miles west of Ayden. It first appeared on the Roll of the Neuse Association of Regular Baptists in 1832. 8 It then had twenty-seven members, and Noah Tison was the minister. It came to the Disciples a few years later under the leadership of John P. Dunn. The leading pioneer in settling the community was Jesse Rountree, father of Charles Jenkins Rountree, and grandfather of Robert Hart Rountree. Jesse Rountree was a soldier in the American Revolution, serving as a private in the company of Captain Evans of the Tenth North Carolina Continentals. After he settled in Pitt County, he served as Sheriff from 1818-1820. When Rountrees Church united with the Bethel Conference and Union Meeting of Disciples of Christ in 1845, it had forty members. Its representatives in the Annual Meetings in the Forties were: John P. Dunn (1845), Charles Joyner (1846. 276 NORTH CAROLINA DISCIPLES OF CHRIST and '47), C. Cannon (1849), L. H. Rountree (1849), and Joseph Dixon (1849). It entertained the Disciples' State Meetings in 1850, 1865 and 1885. Tranters Creek This church is in Beaufort County about eight miles north- west of Washington. It is near the old home of General Wil- liam Clark and came under his influence in the early day. It was constituted in 1804 and joined the Kehukee Association that year. In 1811 it had twenty-one members. In October, 1833, it "was struck from the list of churches composing this As- sociation," for having "departed from the faith on which they were constituted." 9 In 1851 when it united with the Disciples' State Meeting, it had fifty-three members, and William Eogerson represented it. The representative in 1852 was Henry Jolly. Jeremiah Leggett lived in this Community. He was also a large factor in leading the church to the Disciples. There is a reference to his death and burial in a letter which we discov- ered. 10 It was written by Mrs. Edith Pearce Lanier to her daughter Mrs. Louisa Pearce Lanier Clark, wife of General Wm. Clark, then in Jackson, Mississippi. It was dated Decem- ber 21, 1839. The use of ardent spirits at funerals was a custom of the day. She said: "Poor old Brother Leggett departed this life the 15th of November, Colonel Latham said he was at the enterment and if he saw one tear shed it was by Joe Leggett. The old lady was sick on her bed ; no wet eyes but plenty to wet the throat ; said it was more like a frolic than burial. ' ' Tuckahoe This church is in Jones County near the village of Comfort. It was enrolled with the Bethel Conference and Union Meeting of Disciples of Christ, in their Annual Meeting, 1849. It then had twenty-eight members. Its representatives in the Annual Meetings in its earliest years were: M. Jarman (1849), Benja- min Brown (1849 and '51), and Job L. Jarman (1850). Wheat Swamp This church is the oldest of all the churches forming the orig- inal Disciple group in North Carolina, considering its tributary Free Will Baptist foundations. We searched without success for EARLY TIMES IN EARLY CHURCHES 277 its early clerks' records. It is in Lenoir County about nine miles northwest of Kinston, near the village of Institute. It was named for the stream which is near. Free Will Baptist historians stated that this church existed in 1752 and was one of the sixteen Baptist churches in the State then. 11 Its name was on the earliest available roll (1829), of the Bethel Conference. The influence of Benjamin Parrott and Robert Bond was ef- fective in leading Wheat Swamp to the Disciples in the first days of the Movement. In 1845 Wheat Swamp reported 175 members. It was a strong mother Church and it was ever well represented in the State Meetings. Their delegates in the For- ties were: Thos. P. Hartsfield (1842), William White (1843, Parrott M. Hardy (1844), Walter Kennedy (1845, '49), Drury A. Hill (1846, '48, '49), Dr. J. A. Hartsfield (1847, '48), Pitt Hardy (1847), R, F. Hodges (1847), T. W. Hart (1848), H. Suggs (1849). Wheat Swamp entertained the Bethel Conference in 1835, 1840, and '43, and the Disciples' State Meetings in 1853, '58, '63, '68, and '84. Their present house of worship has served since 1858. In The Disciples' Advocate of June, 1858, the editor, Dr. John T. Walsh gave the following account of the dedication : On the 4th Lord's Day in May (May 23, 1858) and Saturday before, the new house of worship at Wheat Swamp was dedicated to the service of God. On Lord 's day the congregation was large and attentive. Dis- courses were delivered by Elder Jno. F. Dunn and the Editor. The brethren at Wheat Swamp, with commendable zeal, have erected a very neat and commodious house, which does great credit to them and to the neighborhood. We hope that other churches may profit by her example, and that many of our old, dilapidated houses may give place to such structures as will be more in harmony with the purity, zeal, and liberality of Christianity. Fifty years ago white sand was used as a floor covering in the auditorium of the Wheat Swamp Church. Notes "■"History of Free Will Baptists in N. C," bv Harrison and Bat-field, page 198. ^Battle's Report to Conference, 1850. "Christian Friend and Bible Unionist, Dec, 1854, page 205. 4 Watch Tower, June, 1873, pages 269, 260. 5 Benedict's History of the Baptists. Vol. II, page 52G. 6 "History of the Kohukee Association," by Joseph Biggs, page 286. 7 North Carolina Chris- tian, Aug., 1024, page 4. 8 "Baptist Annual Register, 1832." bv I. M. Allen, page 150. ""Church History by C. B. and S. Hassell," paere 746. 10 In possession of Mrs. Bessie Clark Thompson, Jackson, Miss. ""History of Free Will Baptists in N. C," by Harrison and Barfleld, page 53. PART IV MEMOIRS OF PAST LEADERS PART IV— MEMOIRS OF PAST LEADERS Chapter XXX GIDEON ALLEN 1817-1891 Gideon Allen was a native of Pitt County. His home was near old Marlboro. He had the distinction of preaching about forty years for one church, Kountrees, in succession. He pre- sided at eight different State Conventions of Disciples during the War Between the States and the years following. In a sketch (1891), Moses Moye said of him: 1 In his 28th year, in willing obedience to the Gospel of the grace of God, he was led to accept the Lord Jesus as his Savior, and obeyed from the heart the form of doctrine which brought him into covenant relations with God, taking membership with the Free Will Baptists worshiping at Hart 's Meeting House, in Greene County, North Carolina. About seven months thereafter, in the month of June, 1846, he was regularly ordained to the Ministry by this denomination. Owing to inharmonious sentiments between him and his brethren, relative to secret societies, with one of which he was identified, his church relations were severed and shortly afterwards (1850) he united with the Disciples at Oak Grove, in the same County. When this congregation disbanded, he took membership with the Church of Corinth, Pitt County, where it remained until his death. From credible information, we feel justified in saying that his first preference was the Disciples of Christ; but, to be with his wife, who had previously joined the Baptists, his convictions were subjected to pleasant family church relations, until the antagonism, which apparently sought to cir- cumscribe his religious liberty urged him to withdraw. His baptism and ordination being satisfactory to the Disciples, his ministerial functions were endorsed and his name placed on the roll of ministers at the next General Conference. During the remainder of his long and useful life, with the exception of a few years previous to his demise, he was actively engaged, either as Pastor, District Evangelist, or State Evangelist. To the last position he was appointed by the Brotherhood in 1853. In each of these relations his labors were comparatively profit- able and acceptable, many being brought to the Christ under his ministry of the We rd. Having been denied, through unpropitious circumstances, a liberal edu- cation in early life, this deprivation was always a source of deep regret to him! but his earnestness and inherent ability, in a large measure, veiled this deficiency from the glare of critical censoriousness, and the congrega- tions under his charge were usually edified and strengthened. In the early 281 282 NORTH CAROLINA DISCIPLES OF CHRIST days of his ministerial life, unremitting' toil was necessary to "Keep the wolf from the door"; but the Lord's day after the week's labor on his farm, or at his trade, found him at the house of worship proclaiming the unsearchable riches of Christ, until the down-grade of life admonished him of failing vital force. Like all the pioneer preachers of North Carolina, a mere pittance of remuneration was meted out to him. To patiently serve was rigidly de- manded, but to remunerate, a mere matter of elective choice. "You labor, and the Lord will bless you," was then — and is now to a large extent — considered amply sufficient to supply all temporal and spiritual demands. That "The Lord ordained that they which preach the gospel should live of the gospel, ' ' was altogether a spiritual, and not a temporal provision. Even now, the practical application of this Scripture by the multitude within and without the church is practically ignored. The religious life of Elder Allen was marked by abiding faith in the Gospel of Christ as "The power of God unto salvation to every one that believeth, " by devotion to the study of the Scriptures, and an unwavering confidence in the promise of God. "It is written" bounded his faith and established his hope. Without a doubt of his acceptance with the Father and the Son, his death was calmly peaceful and resigned. Like the Patriarchs of the Bible, he put his house in order, satisfactorily arranging his business affairs, and triumphantly fell asleep in Jesus, after a painful and protracted illness of several months. His wife and four of his seven children had preceded him to the grave. Stanley Ayers 1831-1910 Stanley Ayers was a native of Martin County, born near the village of Everetts. He was ordained shortly before the War Between the States. His name first appeared on the roll in 1857. He preached for Christian Chapel, Tranters Creek, Oak Grove, Zions Grove, Macedonia, Mannings Schoolhouse, Lebanon (now Hassell), and others. He was active in the ministry for thirty- five years. During the last fifteen years of his life, he was inac- tive for the most part due to physical weakness. He frequently served as Moderator of the Old Ford Union, and often preached at the gatherings of that Union. He was one of the most useful of the uneducated ministers of the Dis- ciples, serving at a day when an educated ministry was unavail- able for a large part of the Disciples. He was counted worthy of his calling among his own religious people. He was also held in high esteem by the community in which he moved. memoirs of past leaders 283 Amos Johnston Battle 1805-1870 Amos Johnston Battle was the son of Joel and Mary P. Battle and was born at Shell Bank, Edgecombe County. His was a distinguished family of Eastern Carolina. His brother, William Horn Battle, was associate justice of the State Supreme Court. He was first a Missionary Baptist, converted at Mt. Zion, Georgia, on a trip to his Florida plantation, in 1828, and was baptized by Jesse Mercer, founder of Mercer University. In 1831 he was ordained to the Baptist ministry. For several years he was Recording Secretary of the Baptist State Convention, also Treasurer. On January 7, 1830, he married Miss Margaret Hearne Parker, of Edgecombe County. In 1834 he was pastor of the Baptist Church at Nashville, North Carolina; in 1838- '39 at Raleigh, and from 1840- '43 at Wilmington, where he baptized 150 during the first six months of his ministry. He then trav- eled extensively soliciting funds for the Baptist Church in Raleigh, to save it from being sold for its heavy debt. He was a leading trustee of Wake Forest College ; from his own personal funds erecting two brick buildings there. In 1847, he raised the money to start Chowan College at Murfreesboro. Collier Cobb, of Chapel Hill, said: "He deserves to rank along with the noblest and best of the strong men of his time." In 1843 he moved to Wilson, and in 1852 he became a minister of the Disciples of Christ, among whom he was known especially for his aggressive evangelizing and his deep consecration to their New Testament "plea." He was their State Evangelist for several years, and from the Dismal Swamp to the Swannanoa sowed the good seed of the "Restoration Movement." He preached the first sermons to the Wilson Church in 1853, and led the Disciples in their initial group of a few souls when that city was but a straggling village. He ran the first hotel there, the "Battle House," which stood opposite the present Atlantic Coast Line Railway freight station — where the plant of the Imperial Tobacco Company now stands. J. J. Harper said of him: "I distinctly remember how un- usually devout he was at all times — how spiritually-minded and consecrated. I remember to have heard him tell my father about the 'season of refreshing from the presence of the Lord' that 284 NORTH CAROLINA DISCIPLES OF CHRIST would come to him as he walked along the road. He traveled much in this way. He was a strong preacher, logical, pathetic, and earnest." Moses Tyson Moye in a sketch of him said: 2 Warm-hearted, self-sacrificing, zealous, and greatly devoted to Christian- ity, he endured hardness as a good soldier, even walking from house to house, from church to church, to proclaim the glad tidings of Salvation. Patient, hopeful, and forgiving, he meekly received the indignities which were heaped upon him — submitting his cause to God in the great Assize where the secrets of all hearts shall be revealed. In the month of March, A.D., 1S69, whilst successfully prosecuting the work of an Evangelist in the mountain region of North Carolina, he was attacked with cancer near the outward corner of his right eye, which became so painful that he was com- pelled, reluctantly, to abandon that inviting field where the harvest was almost ready for the sickle, and return home to seek medical aid. * * * During the whole of his protracted and excruciating sufferings, which ex- tended over the space of more than eighteen months, no murmuring com- plaints against the afflictive hand of Providence were ever known to have escaped his lips ; but with the most perfect resignation, as a true Christian, he neither murmured nor complained. Only one sorrow seemed to brood over his mind, and that was that he was denied the happy privilege of labor- ing in the Master's Vineyard. He often spoke of this with deep regret. The highest order of spirituality to be attained on earth was evidently acquired by him before his death. As an evidence of the truthfulness of this assertion, the complete dedication of himself to God, found after his death, among his papers, in his own handwriting, is hereby inserted in full, as follows: "Eternal and ever-blessed God! I desire to present myself before Thee with deepest humiliation and abasement of soul — sensible how unworthy such a worm is to appear before Thee, Holy Majesty of Heaven, and to enter into covenant transactions with Thee. I come, acknowledging myself to have been a great offender; smiting on my breast, and saying with the humble Publican, ' God be merciful to me a Sinner. ' I come, invited in the name of Thy Son, and wholly trusting in his perfect righteousness — en- treating that, for his sake, Thou wilt be merciful to my unrighteousness, and wilt no more remember my sins. Permit me, Lord, to bring back unto Thee those powers and faculties which I have ungratefully and sacri- legiously alienated from thy service; and receive, I beseech Thee, thy poor, revolting creature, who is now convinced of Thy right to him, and who desires nothing in the world so much as to be Thine. It is with the utmost solemnity that I make this surrender of myself to Thee. I avouch the Lord, this day, to be my God; and I avouch and declare myself, this day, to be one of his covenant children and people. "Hear, O! Thou God of Heaven, and record it in the book of Thy remembrance, that I am Thine, eternally Thine. I would not consecrate to Thee some of my powers, or some of my possessions, or give to Thee a MEMOIRS OF PAST LEADERS 285 certain portion of my services, or all I am capable of, for a limited time; but I would be wholly Thine, and Thine forever. From this day do I solemnly renounce all the former lords which have had dominion over me; every sin and every lust which have most unjustly usurped the empire over my soul, and, in Thy name bid defiance to Hell and to all the corruptions which their fatal temptations have introduced into my soul. The whole powers of my nature, all the faculties of my mind, and all the members of my body would I present before Thee, this day, 'as a living sacrifice, holy and acceptable to God, ' which I know to be my most reasonable service. To Thee I consecrate not only my person and powers, but all my worldly possessions; and earnestly pray Thee also to give me strength and courage to exert for Thy glory all the influence I may have over others in all the relations of life in which I stand. Nor do I consecrate all that I am and all that I have only to Thy service, but I also most humbly resign and submit to Thy holy and sovereign will myself and all that I call mine. ' ' I leave, O Lord, to Thy management and direction all I possess and all that I wish; and set every enjoyment and every interest before Thee, to be disposed of as Thou pleaseth — contentedly resolving, in all that Thou appointest for me, my will unto Thine; and looking on myself as nothing, and on Thou, O God, as the Great Eternal All, whose word ought to deter- mine every thing, and whose government ought to be the joy of the whole rational Creation. "Receive, O Heavenly Father, the Prodigal; wash me in the blood of Thy dear Son; clothe me with Thy Perfect righteousness, and sanctify me throughout by the power of Thy Spirit. And, O Lord, when Thou seest the agonies of dissolving nature upon me, remember this Covenant, even though I should be incapable of recollecting it, and look with pitying eye upon Thy dying child. Put strength and confidence into my departing spirit, and receive it to the embrace of Thine everlasting love." Robert Bond 1800-1849 Robert Bond lived near the present Grainger's Station in Lenoir County. He was the son of Isban and Elizabeth Bond. Thomas J. Latham gave the following sketch of him : 3 In early life he had the misfortune to lose his father, and he was con- sequently left poor and unaided to straggle in the school of adversity. When about eight years of age, he was deeply impressed with the truth and importance of the Christian religion and the necessity of preparing in time for the enjoyments of eternity. But unfortunately for him, he was not encouraged to make the good confession; and enter immediately into the enjoyment of the privilege of citizenship in the Kingdom of Christ. He was married to Elizabeth Moore on the 23rd of April, 1822. Several children, most of them now living, were the fruits of this union. In July, 1823, he was baptized by Elder Levi Braxton, and united with the Baptist 286 NORTH CAROLINA DISCIPLES OF CHRIST church meeting at Lousan Swamp M. H. in Lenoir County, North Carolina. Deeply impressed with a sense of duty to God and man, he was ordained as a preacher of the Gospel, on the 6th of January, 1828, by Elders Jesse Heath and Levi Braxton. For several years he labored with great success as a preacher among the Baptists, commonly called Free Willers, enjoying their confidence and esteem. In 1839, after a prayerful and diligent examination of the subject, hav- ing become convinced that the Bible alone, is the only safe and sufficient Rule of Faith and Discipline, for the disciples of Christ, or professors of Christianity, he boldly advocated the rejection of all creeds, drawn up by uninspired men, as tests of Christian Union; and he endeavored to impress on all the followers of Christ the necessity of returning to the belief and practice of primitive Christianity, as contained in the New Testament. As might have been expected, he was much traduced and misrepresented, by his quondam brethren, who still adhered to the Articles of Faith of the original Baptists — so called. At the Annual Conference, held at Piney Grove M. H., Sampson County, North Carolina, in November, 1811, Elder Bond was one of those who advo- cated, and succeeded in substituting the name of Bethel Conference instead of "Free Will Baptist Conference." He continued, as long as his health would permit, to labor zealously and efficiently in the proclamation of the Ancient Gospel. For some time before his death, a bronchial affection, under which he had been suffering for several years, prevented his speaking much in public. On the 9th April, 1849, he departed this life, in the tri- umphs of faith, leaving a widow and several children to mourn their loss. Elder Bond was a kind and affectionate husband and parent; an indulg- ent master; an accommodating and friendly neighbor; a skillful and indus- trious farmer; a peaceful citizen; and pious Christian. He was a bold and successful proclaimer of the Gospel; a good doctrinal preacher; and an excellent exhorter. By his death, the Bethel Conference sustained the loss of one of her most ardent and useful advocates of the "Faith once deliv- ered to the Saints." Henry Cleophas Bowen 1858-1915 Henry Cleophas Bowen was a preacher and secretary of North Carolina Disciples of Christ. He was born near Plymouth, North Carolina, and died in Cincinnati, Ohio. His parents were H. H. Bowen, and Ann Latham Boyd Bowen. He attended Farmville, North Carolina, school in 1878, and shortly began preaching. He married Miss Martha Josephine Sutton in May, 1880. His first wife having died, he married Miss Caroline Cox, December, 1882. He was pastor of Kinston Church at two dif- ferent periods for a total of six years. He was pastor also at MEMOIRS OF PAST LEADERS 287 Williamston, Winston-Salem (4th Street), Belhaven and Wil- mington. Several houses of worship were built under his min- istry. He was editor of the Carolina Evangel, and served as State Secretary in 1890 and 1891, when he led in doubling and trebling the State Mission gifts. His life was filled with an energetic, tireless work, and a constructive Christian Ministry. Thomas H. Bowen 1813-1878 Thomas H. Bowen was a native of Pamlico County. In 1879, Isaac P. Holton said in a sketch of him : 4 He made the good confession under the teaching of Elder Henry Smith, and was baptized about the age of thirty years, and became a member of the Church of Christ worshiping at Bethany, where he held his membership as long as he lived. Soon after he became a member of the Church, he gave evidence of talents sufficient for a noble work, and at the request of the Church, he was set apart to the work of the ministry, by Elders Henry Smith and John B. Gaylord, at about the age of thirty-three, and commenced preach- ing with considerable success, his labors being mostly confined to Craven and Carteret counties. After preaching for several years he was left alone, by the death of his mother, who had been left to his care many years before by the death of his father, which duty he had faithfully performed. Now being left en- tirely alone, Bro. Bowen saw it best to marry, and was married December 1-4, 1854, to Miss Mary Lewis, daughter of Bro. Isaac Lewis, of Carteret County, a lady of fine reputation, and who is yet held sacred in the memory of her acquaintances. From this time Bro. Bowen 's usefulness as a minister increased until the death of his wife, which occurred March 3, 1861. Bro. Bowen by this time held the pastoral care of as many as seven churches, but by the death of his wife, and the distress of the late war, and having left to his care two small children, he had to confine himself more closely at home, preach- ing only for those churches that were near home, until about six years before his death, when he became so afflicted he had to decline preaching entirely. * * * The two children that were left to his care at the death of his wife still survive him, a son and daughter, who, we are happy to say at this point, have also made a good confession at a late revival of religion in the Church at Bethany, following the good example of their sainted father. 288 north carolina disciples of christ Joshua Lawrence Burns 1826-1904 The "one-armed preacher," Joshua Lawrence Burns, was born near Goldsboro, died near Jamesville, and was buried in the old cemetery at Robersonville. His boyhood was spent in Tennessee and Mississippi. He was a Confederate veteran, who lost an arm in a Virginia battle. He returned to his native state after the Civil War. He became a Christian at Eden Church, near Snow Hill, in 1870, was baptized by Josephus Latham, and began preaching in 1871. He married Miss Mary E. Massey, of Greenville, South Carolina, November 15, 1881, who was an "earnest disciple of Christ, and to him a faithful helpmeet." For a number of years he was State Evangelist of North Caro- lina, and for a brief period gave like service to South Carolina. He strongly believed in organized work for missions among the women of the Disciples of Christ, and gave them valuable en- couragement at the start. Dr. John J. Harper said of him: "He had a limited knowledge of textbooks, but being a diligent student he soon became well versed in the Scriptures, and pos- sessed a large stock of general information and was a very strong, incisive and successful preacher of the Gospel. * * * His faults, though apparent, were few and small, compared with his virtues. His sacrifices for the Cause he loved were worthy of notice ; his contributions large, compared with his income ; his unfaltering devotion beautiful." Henry Dennis Cason 1812-1889 Henry Dennis Cason was a native of Pitt County. Isaac L. Chestnutt gave the following sketch of him: 5 He first married Miss Frances Eliza Baldree of Pitt County, North Carolina, and to them were born twelve children, five sons and seven daugh- ters. Eight (six daughters and two sons) crossed death's river before him. His first wife died in 1857, and in 1872 he married Mrs. Nancy Spencer of Hyde County, North Carolina. The second wife died about one year before he died. In 1834 or '35 he confessed faith in Christ, was baptised by Jacob Utley, and connected himself with the Free Will Baptists. Joseph Henry Foy, 1838-1917 Dennis Wrighter Davis, 1861-1912 MEMOIRS OF PAST LEADERS 289 He was set apart to the ministry, Jacob Utley officiating, in 1835, and remained in the Free Will Baptist connection, preaching when and where opportunity and circumstances would permit, until 1846. At this time he left the Free Will Baptists and came to the Disciples, taking membership in the congregation known at that time as Fellow 's Chapel, Pitt Co., North Carolina. Soon after he connected himself with the Disciples he, J. P. Dunn, T. J., and Josephus Latham held a meeting at Fellow's Chapel which resulted in adding more than sixty to the church. J. P. Dunn and he held a meeting at Eountrees and one at old Oak Grove, the immediate result of which was the conversion of more than one hundred and fifty. In 1848 he made a preaching tour through the counties of Wayne, Sampson, Johnston and Cumberland. In 1851 he moved from Hookerton, Greene County, North Carolina, to Beaufort County, North Carolina, and from 1851 to 1868 he preached for churches in Martin, Beaufort, and Pitt Counties. He organized the con- gregation at Beaver Dam, Beaufort County, and the congregation at Tay- lor's Chapel, Martin County, and others. He moved to Hyde County, North Carolina, in 1868, and in '69 and '70 traveled as evangelist in the employ of the Old Ford Union Meeting. He preached continually from the time he connected himself with the Dis- ciples to within a few years of his death. As long as he was able to travel he was on time at his appointments. When his horse was needed on the farm he would often go on foot fifteen or twenty miles, carrying valise and books, to meet his appointment. Much of his labor was gratuitous, but he preached when and wherever he could get the ears of the people. He did not fold his hands and do nothing because a splendid salary was not offered. Souls were too precious for him to throw away his time. He was a blacksmith, buggy maker and farmer, and by these occupations he made a support for himself and family, and preached the gospel to many who would not otherwise have received it. It is thought that he bap- tized fifteen hundred persons during his ministry. His educational advan- tages were very limited; still he was very successful in evangelistic work. The educated and uneducated were reached by his plain, practical, forcible, logical and pathetic appeals. He possessed a power in prayer that few men are blessed with. Many who had resisted the strongest sermons were reached by his prayers and brought to the cross. Had he been educated and trained for the work of the ministry when he was young he would have made a preacher of more than average powers. He possessed good native ability; and understood well the facts of the Christian system as taught by the Disciples. His preaching was largely hortatory, and in preaching he spoke loud and rapidly. He was the first to turn Bro. J. J. Harper's mind toward the preaching of the gospel. After he had baptised Bro. Harper he said to him: "Now put that noble mind to work; go to preach- ing. ' ' He was of medium height, possessed of a stout, strong and well-knit frame. His sympathies were very strong, and he was ever ready to help the suffering and needv to the extent of his abilitv. As he neared the river 290 NORTH CAROLINA DISCIPLES OF CHRIST his faith in Christ grew stronger. The writer was with him in his death sickness, and he talked freely of those among whom he had gone preaching the gospel and of those true yoke-fellows who had been his companions in travel. He talked of the Christian 's home with the manifest anxiety of one who had long been away from home and ready to return. Louisa Pearce Lanier Clark 1798-1841 Louisa Pearce Lanier Clark was the wife of General William Clark, and a native of Pitt County. She removed with the fam- ily to Jackson, Mississippi, in 1835. The following is from a memoir of her in the Millennial Harbinger of December, 1841 : Truly a most excellent one of the earth has fallen. Humanity has lost a friend, the church of Christ a mother in Israel, and language fails when we would speak of the loss sustained by the family of which she was a member. Their loss, however, is her great gain ; for ' ' blessed are the dead who die in the Lord! they cease from their labor, and their works do follow them! " Mrs. Clark was a philanthropist by nature, and the cold policy of the world never checked the impulse of her generous heart, or held back her hand from extending relief when the same was within her power. It was sufficient for her to know that humanity suffered and that she could relieve, to ensure comfort to the afflicted. Long, long will she be remembered by many, very many, with the liveliest emotions of gratitude, who have felt the influence of her kindness and benevolence. Possessing naturally a strong, active, and inquiring mind, that thought for itself and acted on its own conclusions, she early in life made herself acquainted with the doctrines of the gospel; and, breaking loose from the prejudice of education and the trammels of the scholastic creeds of the day, she embraced them in their simplicity and purity. — When, therefore, the principles of the reformation, as promulgated by Mr. Campbell, were first presented to her mind, finding them in exact accordance with the con- clusions of her own judgment, she readily united in the work of the ref- ormation. She with her husband, were the first that espoused that cause in North Carolina, and continued a zealous, active, and efficient Disciple up to the hour of her departure. She lived to see four of her children become obedient to the gospel, and numerous friends and acquaintances join in the glorious work, influenced by her forcible arguments and Christian deport- ment. Her pious and devoted husband, who was first a preacher in the Regular Baptist church, and afterwards a teacher of the reformation, always found in his beloved companion one that could counsel, aid and comfort him. Notes JMinutes, 1891. 2 Ibid., 1870. 8 Ibid.. 1851. *Ibid. f 1879. "Ibid.. 1890. Chapter XXXI MEMOIRS OF PAST LEADERS (CONTINUED) General William Clark 1790-1859 General William Clark was the first North Carolina reader of the Millennial Harbinger. He and his wife, Louisa Pearce Clark, were the first fruits of the "Restoration Movement" in North Carolina. He was the son of William Clark and Mary Ann Woodard Clark. The first forty-five years of his life (1790- 1835) were spent in Pitt County, at Pactolus and Greenville. His "Tavern Home" in Greenville stood on Second Street, be- tween Cotanch and Reade. In this home on February 14, 1834, he received Thomas Campbell on his tour of Eastern North Caro- lina. He was also "long a devoted friend" of Alexander Camp- bell. He married Jane Roe Fuller, July 26, 1810. His first wife having died, he married Louisa Pearce Lanier, September 29, 1814. When Thomas Campbell came, "she readily united in the work of the reformation." She died in 1841. General Clark later married Miss Patton, of Hopkinsville, Kentucky. The General was a consistent prohibitionist and never allowed any strong drink in his home, but this Kentucky wife smuggled in some brandy occasionally for seasoning of her wonderful dishes. A large portrait of the General hung in his Jackson, Mississippi, home during the War Between the States. When the Federal soldiers occupied the city, one of them ran his sword through the painting against the tearful and spirited protests of the widow. General Clark was first a Primitive Baptist preacher belong- ing to the Kehukee Association. He was Clerk of this Associa- tion and played a historic part in the memorable session at Kehukee in 1827, r when the missionary movement forced an issue, resulting three years later in the formation of the Baptist State Convention at Greenville, and the progressive isolation of Kehukee as an anti-missionary group. The General, finding a better contact for his more liberal mind in the Neuse Associa- tion, united with it. His deep and earnest study of the New 291 292 NORTH CAROLINA DISCIPLES OF CHRIST Testament, however, led to his independent and decisive rejec- tion of the creeds of the day. For preaching this conviction the Neuse Association excluded him from the Baptist Church at Fort Barnwell, October 21, 1833, together with John P. Dunn and Abraham Congleton, two others of a like militant loyalty to the all-sufficiency of the Scriptures as the Christian's creed. After General Clark went to Jackson, Mississippi, in 1835, he owned seventeen acres in the heart of the city. He gave two of these acres for the Christian church lot and, it is said, built up the most prominent and flourishing church of the city before the War Between the States. He was Treasurer of the State. In North Carolina he was an active "old line Whig," a follower of Henry Clay, and made many a stump speech against secession. He preached to his numerous slaves and baptized them. These blacks in the topsy-turvy days of Reconstruction repudiated "Ole Massa's" baptism, and were rebaptized by a negro. It is said that his six daughters "were all beautiful, brilliant, tal- ented women, shone as stars in society, and lived up to the best of the old traditions." His oldest great-granddaughter, Mrs. James Craig Cowan, was in Germany when the World War broke out. She wrote a book describing conditions there at that period. General Clark's second wife, Miss Louisa Pearce Lanier, was a daughter of Robert F. Lanier, wealthy planter of Pitt County. Having extensive lands and much money Robert F. Lanier gave to each of his children as they married, a plantation and built on it a home for them. 2 Gen. Clark who was then a young man, asked that he might plan the one that he was going to build for himself and wife. The result was a large, very impos- ing house situated about three miles from Pactolus, Pitt County, on the present Williamston Road. It was a perfect type of pure Colonial architecture, sur- rounded by a large grove of elms and cedars. This was the handsomest home in that section and was called by the neighbors "The Palace"; others spoke of it as the "White House." This building was four stories high, the first being known as the base- ment although it was all above ground. This was built of brick and had brick floors. It contained three rooms. One of them was large and had an extremely large fireplace in it. MEMOIRS OF PAST LEADERS 293 The other three stories were built of heart timber, every room having brick walls between the partitions. The front steps were very high and led up to the porch that opened into the main hall. This porch ran the full length of the front of the house and on it stood stately Corinthian columns. Over the paneled front door and windows were fan-shaped, leaded glass trim- mings. All of the hardware was hand-wrought and very mas- sive. The hinges and locks were extremely large and the front door key was about nine inches long. The front door opened into a paneled front hall extending the full width of the house. At each end of the hall a door led to a side porch ; one facing the stables, carriage house, and farm lands; the other facing the cedar avenue through which ran a drive that was always used when horseback riders and hunting parties left the house. The hall opened into the parlor, dining room and other rooms. At the left end of this was a colonial stair. Under it was a secret trap-door leading to the "base- ment." The third story contained six bedrooms. The fourth floor was General Clark's own. In it he had a large study and library. From the rear of the house could be seen the slave quarters. One of these is yet standing. The Clark home was burned in 1901, and only the foundation remains. Thus passed one of North Carolina's old historic homes rich in the traditions of the Old South. When the American Christian Missionary Society was organ- ized in 1849, Gen Clark was appointed a Vice-President. He was visited in his Mississippi home by Alexander Campbell, Jacob Creath, Jr., and other leading pioneers. Thomas W. Caskey, Mississippi pioneer of the Disciples related an amusing anecdote of the General. He said : 3 I met, at this place, Brandon, Mississippi, the venerated old Brother Gen. William Clark, of Jackson, Mississippi. We held a meeting of ten days, and had, I think, twenty-seven additions. One incident occurred at this meeting bordering on the ludicrous. An old infirm man from North Carolina, seventy years old, made the good confession, after spending twenty years of his life trying to get religion. He was about six feet six inches in height, tall and slender as a bean-pole; looked like he had stretched himself up all his life, after persimmons. Brother Clark was five feet eight inches; corpulent, old and ci-ipplod with rheumatism. The long 294 NORTH CAROLINA DISCIPLES OF CHRIST old man seemed to have the idea in his head that the validity of baptism, to him at least, depended on the administrator having come from North Carolina. Brother Clark being from that State, he must baptize him. Nothing but an old-fashioned North Carolina baptism — administrator, actor, and subject — would satisfy his conscience. In vain we pointed out the difficulties in the watery pathway. He seemed determined to travel with Brother Clark, and no one else. We appointed the hour of ten on Lord's day morning and would go from the pool to church. The crowd was solemn as death, as these two old men with tottering forms and bleaching locks, slowly descended into the yielding bosom of the water. I was to preach at eleven and was dressed for church — boots black and shiny, my wedding jeans pants well dusted and well strapped clown too with leather straps as wide as my hand and sewed to the pants as was the fashion. I was in a fix. No other boots or pants to put on in the event Brother Clark failed, as I was almost certain he would. And fail he did; once, twice, and a third time. By this time they were so exhausted that neither of them could have got out of the pool without strong help. Brother Clark, poor old man, looked up pitifully at me, and said, "Brother Caskey, you will have to bap- tize him; I can't." Down I stepped into the pool. I being nearly as long for this world as he, had no difficulty in baptizing him. I never learned whether he considered it valid or not, as it was not administered by a North Carolinian. But now I was in a fix — wet at least up to the skirts of my coat, if not higher; no other boots or shoes; no other coat or pants — for I generally depended on the brethren furnishing me pants to baptize in, and I can safely say that, while they did very well for that, they would not have done well for anything else, without putting sugar in my boots to draw the legs downward. Preaching hour at hand, and I had to preach; marched up from the fount to church, just as I came out of the water — boots not shining to do much good, and I much disposed to utter clerical malediction against all sectional foolery in religion. I preached though as best I could in this somewhat sorry plight, and presume, from the effect, that I preached a warm discourse. John James Coltrain 1817-1881 John James Coltrain was a native of Martin County. His home was several miles from Jamesville in the Maple Grove Community. He was baptized by H. D. Cason, November 3, 1853. He immediately established an altar of prayer in his family, and soon began to preach the gospel. He was ordained to the ministry November 12, 1856. At his ordination, Seth H. Tyson, and H. D. Cason officiated. Henry Smith Gurganus, who preached his funeral sermon, said: 4 "Brother Coltrain was not in the popular sense an educated man, but he was a man of great MEMOIRS OF PAST LEADERS 295 piety and earnestness. He left a heart-stricken wife and four children to mourn his demise. His preaching brethren feel the loss of a faithful and kind brother, and the Church one of its most useful members." Isaac Lamar Chestnutt 1861-1907 / The following sketch of Isaac Lamar Chestnutt was given by ' S. W. Sumrell in 1907 : 5 He was born and reared near Grifton in Contentnea Neck Township, Lenoir County. He became a member of the Union Baptist Church about '69 or 70, and was baptised I think by Elder B. W. Nash. He united with the Disciples about 1872 and entered the ministry at once, the same fall he began going to school to J. H. Foy, who was then teaching in Kin- ston. He remained in school under Bro. Foy about four years, then taught and preached the greater part of Ms time. Bro. Chestnutt visited a good many of the congregations in the State and was loved wherever he was known. He was married to Miss Clara Dixon, of near Hookerton, in 1885. Not a great while after his marriage he bought a farm near Hookerton, and farmed and preached until he received a call to preach at Newbern church, at which place he did a good work. A few years ago he was called to Fredericksburg, Virginia, taking charge of some churches in that commu- nity, where he did successful work up to the time his health failed, about two years ago. He was one of our best men and one of our finest preachers. He had a lovely disposition, and was loved by those who knew him. He was a kind father, and a good and true husband. ~1 Harvey Swain Davenport 1837-1921 Harvey Swain Davenport was born near Dardens, Martin County, and died at his home in Hyde County. He was left an orphan at six years of age. In early life he was an infidel. On March 8, 1860, he married Amelia Annie Spruill. He volun- teered for War in 1861, in Company G, First North Carolina State troops, and was attached to Stonewall Jackson's command. He was wounded at Chancellorsville, captured at Gettysburg, and imprisoned at. Fort Delaware. He was baptized by Joe Grey Gurganus, October, 1881. His first wife having died, his second wife was Miss Katie Hodges. He pioneered in the min- 296 NORTH CAROLINA DISCIPLES OF CHRIST istry in the counties of Martin, Washington, Beaufort, Hyde, and Craven, establishing many new churches. He was pensioned in his last years by churches of Hyde District. He lived to be nearly eighty-four years old, and preached the pure and simple gospel for forty years. He was noted for his forbearing spirit. It is related that one night while he was evangelizing in a back- woods schoolhouse in Hyde County, a ruffian threw a dog upon him from a window while he knelt in prayer. The preacher did not rebuke the miscreant but sought him after the services say- ing he would go and spend the night with him to partake of his hospitality. The preacher later had the joy of baptizing him into Christ. Dennis Wrighter Davis 1861-1912 For a quarter of a century Dennis Wrighter Davis was one of the ablest preachers of Eastern North Carolina Disciples of Christ. He was born near Jamesville, and died at Washington. He was baptized by Joseph Grey Gurganus in 1882. The same year he entered a school at Catherine Lake conducted by Henry Cleophas Bowen. Later he attended Isaac L. Chestnutt's school at Farmville. For further training he went to the College of the Bible, Lexington, Kentucky. He married Miss Mary Cotton Johnson. He was survived by his wife and nine children and by four brothers and one sister. At the time of his death he was the Roanoke District Evangelist. Thousands were baptized by this evangelist in Eastern North Carolina. His pastoral work especially in such fields as Green- ville, Wilson, and Washington, had profound and far-reaching effects in building up the churches. His friends made by strong ministries for Christ were legion. They joined in marking his Martin County grave with a beautiful memorial stone in 1923. The lower inscription on this stone is as follows : An advocate of "The Plea" building strong Churches of Christ on his native soil; an evangelist for Christ in the "Old North State/' serving effectually with self-sacrifice; a devout man of vision and noble initiative being a founder of the North Carolina Christian Missioviary Convention and of Atlantic Chris- tian College. Erected to His Memory by Grateful Fellow Disciples. MEMOIRS OF PAST LEADERS 297 Samuel L. Davis 1820-1881 Samuel L. Davis was a native of Hyde County. John R. Win- field gave the following sketch of him: 6 In his death the Disciples lose a plain, yet simple and faithful servant of the church. He was ordained to the work of an Evangelist in 1855. He wielded the sword of the Spirit nearly a quarter of a century, and in his public and private ministrations he was a Christian of the highest type. He often exposed himself to rain and snow, travelling and preaching the word. Bro. Davis was an uneducated man, but we have few men better educated in the Bible, and few more devoted to the cause of the pure gos- pel. The churches in Hyde county were nurtured and guarded by him. Their present prosperity is owing to the good seed he sowed. He loved all the congregations over which he had the oversight, and spared no pains to build them up in the most holy faith. He was a kind husband, an affection- ate father and a sympathizing friend. He bore his suffering with great fortitude and calmly, peacefully and heroically yielded up his spirit and fell asleep in Jesus. May our lives be patterned after his and may we die with the same resignation, leaving behind an untainted record and the highest eulogy — "he went about doing good." John H. Dillahunt The years of the birth and death of this minister we do not know precisely. He lived mainly within the first half of the nineteenth century. Josephus Latham gave the following sketch of him: 7 He was born near Trenton, Jones County, North Carolina, and was raised and educated near the place of his nativity. His parents being in fair cir- cumstances, they were enabled to give their son an opportunity of spending a good deal of time at school, and he succeeded in gaining a fair English education ; and while growing up the great principles of morality were early imbibed and sweetly cherished by him, and long years before his death he was baptized and united with the church of Christ at ' ' Chinquapin Chapel ' ' and became a very exemplary member thereof; and having enjoyed the sweets of the gospel he desired others to do so, and commenced preaching a while after he made the "good confession," which fact combined with his purity of life, would have given him a powerful influence had it not been for his extreme diffidence. He never seemed able to appreciate his real ability. He seemed to esteem others better than himself. He was exceedingly modest and unassuming, and decidedly one of the most unselfish men with whom I was ever acquainted. He was zealously devoted to the sublime principles of the current reformation. 298 NORTH CAROLINA DISCIPLES OF CHRIST His devotion to pure Christianity was shown not only in words but in acts. Unlike many professed disciples he was a zealous patron of our schools and periodicals. Brother Dillahunt had fair property, which enabled him to support his large family. When but a young man he married Miss McDaniels. He was some years sheriff of Jones and doubtless filled the office with much ability; but the office did not suit him and he gave it up. Most of his life was spent on a farm. Although he did merchandise a while, yet he returned to a farm as more congenial with his feelings. Such is but a small sketch of the noble Dillahunt, who filled up the meas- ure of a good man, being a devoted husband, affectionate father, good neighbor, humane master, and last, but not least, a pure and unselfish Christian. This being so, we cannot help believing that his death is his gain, for by it he was saved from the melancholy scenes of the war just passed. "lis true the clouds were gathering thickly over our political hori- zon and the jarring elements seemed ready to choke our country from cen- tre to circumference, yet, before these clouds broke with fury upon us, he calmly slept in his tomb thereby escaping the "evil to come"; for since then thousands and thousands have met in deadly combat; the noble young husband was torn from his beloved wife and children; and thousands have been mangled on the battlefields; and the blood of many a loved one has drenched the soil of the "Sunny South"; and his own son met the fate of thousands of brave Southrons; even the clash of musketry was heard at or near the church where he used to worship ; but he heard it not. Notes ^'History of the Kehukee Baptist Association," by Joseph Biggs, pages 238-241. *The Author is indebted to Mrs. J. C. Eagles, Wilson, N. C, for the larger part of this description of Gen Clark's home. 3 "Caskey's Book." by Thomas W. Caskey, pages 304-307. 4 Minutes, 1SS2. 6 Carolina Evangel, Aug. 8, 1907. "Minutes, 18S2. 'Ibid., 1865,. n Chapter XXXII MEMOIRS OF PAST LEADERS (CONTINUED) John Holliday Dixon 1795-1843 John Holliday Dixon was a native of Greene County. His home was about a mile south of Farmville. In closing the min- utes of the Bethel Conference for 1843, Thomas J. Latham added : In consequence of indisposition Elder John H. Dixon failed to prepare a Circular Letter to be attached to these minutes. Within a day or two after the rise of the Bethel Conference (1843), he closed his mortal career, after a severe and protracted illness of many weeks. By the death of this ami- able and pious preacher of the Gospel, our Conference has been deprived of one of its brightest ornaments; society, of one of its worthiest citizens; the churches over which he presided, of an eloquent and zealous Bishop ; his widow and children, of an affectionate and tender husband and parent. Having lived the life of the Christian, he died the death of the righteous — Our loss is his gain. Mrs. Penelope Lyon Dixon 1842-1924 Mrs. Penelope Lyon Dixon was the wife of James S. Dixon. She was a frequent contributor to the Disciple press of the State under the pen name "Neppie L. Dixon." The following is from a memoir which appeared in the North Carolina Chris- tian, January, 1925 : Mrs. Dixon was born and reared in Edgecombe County where she was held in love and esteem by all who knew her. Interment was in Littleton Cemetery. The floral offerings were numerous and beautiful. Mrs. Dixon is survived by two children, S. J. Dixon of Weldon, and Mrs. W. G. Coppersmith, of Littleton. Seven grandchildren and two great-grand- children also survive her. Early in life she became a member of the Christian Church, and in years when she was young and strong she went about doing good. In the years of her affliction and infirmity she was often found with her open Bible com- muning with her Lord and Saviour whom she served long and faithfully 299 300 NORTH CAROLINA DISCIPLES OF CHRIST ' Mrs. Sallie R. Dixon} 1838-1908 The following is from a memoir of Mrs. Sallie R. Dixon which appeared in the Carolina Evangel, July 30, 1908 : She was the only daughter of Robert and Hannah Rasberry, of Oklolona, Mississippi. While at school at Aberdeen, Mississippi, she first heard the doctrine of the Disciples of Christ and was converted under the preaching of Bro. J. A. McClean, when sixteen years old, and until her death remained a faithful member of that church. On December 11, 1860, she was happily married to Dr. F. W. Dixon, and came to North Carolina to make her future home. Nine children blessed this union — four of whom, with the beloved husband, had preceded her to the Mansions above. She was the mother of Christian Woman's Board of Missions work in North Carolina. She was president for several years, until her failing health compelled her to resign. But until the last, she loved the work and gloried in its growth. It will be of interest to the loved workers of the Christian Woman's Board of Missions throughout the State to know that during the last year of her life she had written ' ^The History of the Chris- tian Woman 's Board of Missions in North Carolina^' Few of the pioneer workers in the State are left. One by one they are going home to receive the welcome plaudits. With true Christian fortitude, with patience that was the soul of peace she bore her suffering uncomplainingly. Faith was the anchor to which her soul was fastened; the bridge across the gulf of death. Each day's suffer- ing only seemed to make her soul more tranquil, her "rest in God" more sure. As the refiner's fire gives luster to the gold, so does the Christ's love for humanity make the human countenance resplendent with a holy spiritual enthusiasm: such was the face of our sainted loved one, nor did the features belie her character. True to every noble impulse, ever ready to respond to the right, opposed to wrong, she counted no sacrifice too great for her, that could uplift or benefit mankind. Tender, kind and sympathetic, she was always anxious to help the lowly. No wild fanatic in defence of vague theories, but endowed with a strong, logical mind, she turned on the searchlight of truth. Noble "Mother in Israel ' ' true to every conviction of her mind, no fear intimidated, no obstacle appalled her, but girded with the sanction of divine truth she lived a true champion of the right/l MEMOIRS OF PAST LEADERS 301 IWinsor Dixon I 1802-1858 Winsor Dixon became attached to the Disciples about the time of Thomas Campbell's visit to Hookerton in March, 1834. He probably entertained Campbell in his hospitable home. He was a native of Greene County. His first wife was Miss Sallie Dunn, a sister of John P. Dunn. His first wife having died, his second wife was Miss Clary Albrit- ton. He was a member of the American Bible Union. He pre- sided at the State Convention in 1841, at Piney Grove Church when the Bethel Conference of North Carolina openly advocated the principles of the "Restoration Movement." He also pre- sided at the State Meetings in 1843 and 1846. He educated his son, Dr. Frank W. Dixon, at Bethany College, West Virginia. He had one other son named J. S. Dixon, and the following daughters: Mrs. John Coward, Mrs. William Coward, Mrs. Lemuel Mewborne, Mrs. J. J. Murphy, Mrs. J. B. Faircloth, and Mrs. C. A. D. Grainger. He never preached, but was a promi- nent layman in the church. He taught school, and farmed, and lived at Holliday Hill, five miles east of Snow Hill, and four and one-half miles from Hookerton. mrj Mrs. Sue Helen Draughan 1846-1924 The following is from a memoir which appeared in the Raleigh, North Carolina, News and Observer, June 23. 1924: Mrs. Draughan was educated at Winston-Salem Academy. After finish- ing her education, she married Mr. James Draughan. They established their home in Edgecombe County, where Mr. Draughan died in 1879. Mrs. Draughan continued to live at the home she and her husband built until about fifteen years ago, when she went to live with her daughter, Mrs. Rufus Cherry, in Roseneath Township, Halifax County, and lived there until her death. There were eight children born in the family, of which four, Mrs. Wal- lace Askew, Mrs. Alex. Barnes, Mrs. Hannah Cherry and Mrs. Frank Leigh- ton, are now living. Mrs. Draughan taught in the public schools in Edgecombe County forty years. She was a member of a congregation of Disciples, organized at Bethany church in Edgecombe County, of which only two members of the 302 NORTH CAROLINA DISCIPLES OF CHRIST original organization are now living. She was one of the charter members of the Christian Woman 's Board of Missions of North Carolina, of which only one, Mrs. Clara Grainger, is left. Mrs. Draughan was a devoted member of the Church of Christ and a strong advocate of the New Testament. She was a constant student of the Bible and was authority on Bible subjects and (when in health) never missed an opportunity to present the apostolic plea as given in the New Testament. John Patrick Dunn 1792-1859 John Patrick Dunn was a native of Lenoir County. He had two handsome country homes, one called "The Pleasant Villa," the other, "The LaFayette." These were in the vicinity of the present Airy Grove Church. He and another man were the only ones, each employing a butler in Lenoir County in his day. When he went to church he drove a "Coach and Four." He was baptized August, 1830 ; and preached his first sermon in Greenville, North Carolina, October, 1830. He was acknowl- edged leader in the first co-operative service of North Caro- lina Disciples, called "The Union Meeting of Disciples of Christ," and was their most influential representative in their union with the Bethel Conference of North Carolina at Hooker- ton, May 2nd, 1845. He began his ministry when there were only four ministers of Disciples in North Carolina, the other three being General William Clark, Abraham Congleton, and Jeremiah Leggett, all of whom were characterized as "brethren of the most pure and unblemished religious characters." He brought Dr. John T. Walsh to the State March 15, 1852. George Joyner in a sketch of him said : x He exercised his ministerial functions for twenty nine years, not only with honor to himself, but with satisfaction and delight to his congrega- tions. The dignity of his appearance, the impressive manner of his de- livery, and the salutary advice of his discourses, always interested, and affected his hearers. His influence among the brethren was extensive, his opinions always guided by that sound judgment which formed one of the leading features in his character were held in the highest estimation by the many friends with whom he acted. The reputation which he required in a ministerial capacity, was well sustained by the uprightness and good- ness of his private life, which was distinguished by prudence, piety and dignified propriety of conduct. There have been very few men more univer- MEMOIRS OF PAST LEADERS 303 sally respected, more sincerely esteemed in the whole circle of acquaintance, or more tenderly beloved by those who enjoyed the blessings of private and domestic connection. As pastor of a congregation, Elder Dunn was the friend and father of all its members. In their spiritual and temporal concerns, he was a willing and able adviser, always ready to hear the story of affliction, and to dispense comfort and aid to all who were troubled and cast down. He was open, bold, and even animated in his censure of vice. He re- garded neither the situation nor rank of those who had grossly offended, but as a faithful, and fearless minister, he spoke to them of ' ' righteousness, temperance, and judgment to come, ' ' and presented the calamitous state of the rejected of God, with such force and imagery, that like the great Apostle of the Gentiles, he was of power to make a "Felix tremble." * * * " His last discourse was delivered at Conference, on the 2nd. Lord's day in October, 1859. It is greatly to be regretted that his ser- mons are not recorded. They would have exhibited many proofs of his excellence as a minister. But his fame as a minister can now live in its full blaze only in the recollection of those who were familiar with his preaching. All recorded beauties of his mind would fling but a feeble light from the dread gloom of that grave, where lie the mouldering remains of him, who, while living, charmed and enlightened his hearers. He has passed away from earth, but his memory lives in indelible character upon the tablets of our hearts. The American Advocate, a local paper of Kinston, gave a sketch of him, in which we found the following : There is one circumstance connected with Elder Dunn 's baptism, which is not only worthy to be recorded, but imitated. After his baptism he re- turned home, and that night, having publicly given himself to the Lord, and took upon himself the yoke of Christ, he called his family together, read a portion of God 's word, and conducted family worship ! Brethren, behold an example worthy of all imitation ! As already stated, he com- menced preaching in October following; and he continued to preach with great acceptance up to our last Annual Meeting, when, in reality, he preached his farewell sermon to his brethren in Conference assembled! Elder Dunn was an able minister of the gospel. — His language was al- ways chaste, and his manner dignified and prepossessing. He was in- strumental in doing much for the cause of Christ, and to him the Churches are largely indebted for their prosperity. — He was looked up to as a father in the gospel, and enjoyed the undiminished confidence of his brethren to the last. Elder Dunn was a firm and uncompromising advocate of the principles of the Current Reformation, and maintained them in theory and practice till his death. His funeral was preached by Elder Jno. T. Walsh, to a very large assembly, whom sympathy and love had drawn together to look once more on the face, and witness the interment of their father, brother, and friend. The text selected by Elder Walsh was in Isaiah, 304 NORTH CAROLINA DISCIPLES OF CHRIST 38th chapter, and latter part of the first verse: "Thus saith the Lord, set thy house in order; for thou shalt die, and not live." After the close of the discourse, the body of the deceased minister was surrendered into the hands of the Masonic fraternity, according to the request of the deceased, to be interred by them according to the usages of the Order. A large number of the Masonic fraternity was present. Robert Hart Rountree, who died in 1926, told of an inter- esting experience he had with Dunn. He said that he was about twelve years of age when Dunn was discussing with his father, Charles Jenkins Rountree, the uncertain prospects of a meet- ing at Rountrees church. Concluding Dunn said "I suppose I can try to hold you a meeting." At this the lad warmly re- monstrated saying he ought to speak with more boldness of faith and mental determination. Dunn at first was both amused and shocked at this forward speech of the boy. Finally Dunn said "you are right, son, we must say we will hold the meeting and trust God for results." He held a splendid meeting, and the church was mightily revived. Mrs. Theresa Dunn 1802-1845 Mrs. Theresa Dunn was the wife of John Patrick Dunn. In a brief memoir in the August, 1846, Millennial Harbinger, Robert Bond said of her : "For more than seventeen years she had been a devoted dis- ciple of the Great Teacher, and earnestly contended for the faith and practice of the early Christians as divinely recorded in the New Testament. She appeared to have been apprized of her ap- proaching dissolution for several weeks before it took place, and frequently expressed her confidence in the Saviour of sinners, and her willingness to go when called to do so." Joseph Henry Foy 1838-1917 As Dr. Foy was one of the most notable educators of the state we have given a sketch of him in Chapter 17, pages 161-3. We will add some statements here pertaining to his work in the church. Amos J. Battle baptised him in Toisnot Creek near 6 s if 'Ofl .5 t-i r." ■2 ° o ^ ft Co . 3 ^ * o - — H x .S ht C5 is s ill MEMOIRS OF PAST LEADERS 305 Wilson in January, 1868. He united with Corinth Church of Christ. Battle said: "As Bro. Foy was so well qualified for preaching the Gospel, the Church had him ordained and his preaching has met with acceptance everywhere." At the ordi- nation Battle predicted "the young licentiate's future distinc- tion." He located in St. Louis, Missouri, in March, 1878. He was pastor at first of the Central Christian Church in that city and later the Fourth Christian Church. J. L. Winfield in 1884 said in a sketch of him : 2 Our Brother, at one time, embarked in the practice of the law, and was succeeding fairly in securing a substantial patronage, when he was ar- rested in that career by the death of his son Paul. This bereavement turned his thoughts to religion, and led finally to his ministerial career. Both his children are members of the Church; the younger, Miss Josie, joining during the past summer. In early life, while a teacher, Bro. Foy studied medicine, but never practiced except on himself, as his friends and the druggists used humorously to say. His present congre- gation is very indulgent to him, giving him frequent leaves of absence in the sickly season. For months at a time they have exacted but one service a day, and this kind consideration has helped him to bear up under the great load of a city pastorate. * * * Bro. Foy was ordained to the ministry in the year 1868, but did not give himself wholly to the work for the first ten years of his career. He employed his Saturdays and Sundays in the public ministry of the Word, giving the remainder of his time to the duties of his schools. His vacations were always given to the Lord's work either in Eastern or Western North Carolina, and he thus became widely known as a polished, earnest preacher and a success- ful evangelist. His pulpit power was always recognized at our Annual meetings by the crowds that massed at the stand or in the meeting-house where it was known that he would preach. He was for years Pastor of the Church in Kinston, serving it for a long time without salary, in order to help the brethren who were frustrated financially by the war to move and fit up a comfortable house of worship. In this he was greatly as- sisted by Aunt Cynthia Dunn, the recognized pillar of the congregation, and by the Tulls, Loftins, Eountrees, Harpers, Myers, Nichols, and others. Bro. Foy also served the congregation at Pleasant Hill, Jones Co.; Bethel, Lenoir Co. ; Wheat Swamp, Lenoir Co. ; and at other points which we cannot now recall, for periods of longer or shorter duration. He was al- ways popular and efficient, never having had in the whole course of his North Carolina ministration a single vote cast against him when the question came up annually, "whom shall we employ for another year?" Some of these congregations sent him warm letters of commendation when he was attacked by certain Western papers for alleged departures from the simplicity of our plea. We do not side with Bro. Foy in his controversy with tire brethren, but remembering his long and loyal service 306 NORTH CAROLINA DISCIPLES OF CHRIST to the cause, much of it without reward or the hope of reward, we are loth to give any aid or countenance to some who would like to crush him if they could. He was reported to have grown rather "liberal" in his views — to be tending, indeed, toward Unitarianism, but this originated probably from his participation in the Channing Memorial services, and in the "consecration" or "dedication" of the Church of the Messiah in St. Louis, two years ago. We have read nothing in the published utter- ance of Brother Foy either in the religious or secular journals of the day that shows any abatement of faith in the Divinity of our Blessed Lord. We believe him to be sound on every essential tenet of the common Christian Faith and in the leading peculiarities of our own special Plea. Other denominations would gladly welcome a man of his culture and abil- ity into their folds, but he clings to the Church of his love, and though he may violate some tradition that is dear to many, or fraternize too closely with those whom some regard as enemies of the Faith once delivered to the saints, he has never opened his lips or penned an article, so far as the writer of this biographical sketch knows, to give his side of the question. That he can do so vigorously we all know. We frequently see reports of his sermons in the St. Louis papers and we judge from the place and space given to him that he ranks among the foremost preachers in public estimation, of that great city. He has been called to some of the best churches among the Disciples since he went to St. Louis, but has in- variably declined. His health has been very delicate for a number of years, but being of a wiry and tough organization he has performed an amount of labor that would have killed men apparently much better en- dowed physically than he. William R. Fulcher 1801-1877 Alonzo J. Holton gave the following sketch in 1878 : 3 Elder William R. Fulcher, son of Joseph and Mary Fulcher, was born in Craven County, North Carolina, June the 17th, 1801. At the age of about twenty-six years he confessed his faith in Christ by obedience to the gospel, and became a member of the Free Will Baptist Church, where he remained for several years, when he became convinced of the great necessity of all God 's people being united in one body, and severed his connection with the Baptists, and became united with the Disciples of Christ, where he remained the remainder of his life. He was married twice, first to Miss Catherine Morgan, January 3rd, 1826, and secondly to Miss Sarah J. Keel, March 12th, 1857, who survives him, having three children living. He was ordained to the work of the ministry June 6th, 1841, by Elders Robert Bond and John Powell. From that time, for a period of about twenty years, he preached regularly, and after then occasionally, up to a few years before his death, when he became MEMOIRS OF PAST LEADERS 307 so hard of hearing, and afflicted otherwise, he had to stop entirely for the remainder of his life. Bro. William R. Fulcher, as a man, stood high in the estimation of the people generally; and was regarded as an honest and peaceable citizen and good neighbor. As a Christian, he was con- sistent. His comforts and hopes were derived from faith in Christ, and the promises of His word. His piety was of that character as to enable him to give a reason for the hope that dwelt in him. As a preacher, he earnestly contended for the truth, making no compromise with error. John B. Gaylord 1816-1851 Josephus Latham said in a sketch of John B. Gaylord: 4 The subject of the sketch was born of humble parentage, in Beaufort County, North Carolina. His opportunities were very limited. His parents being poor, he was prevented from cultivating his excellent mind. But he succeeded in getting some knowledge of reading, writing and arithmetic. He grew up beloved by those who knew him; and having a naturally kind and sympathizing heart, he won the affection of those with whom he associated. He seemed to be inclined to religion at an early day, and joined the Methodist Church when young. But afterwards united with those who were sometimes called Free Will Baptists. In May, 1839, he was married to Miss Ann Smith, daughter of Elder Henry Smith, and continued to live in Beaufort County, till 1842. He then moved to Hamil- ton, Martin County. In a short time afterwards he moved to Newbern, where he worked at coach making under the direction of Syndam. Here he staid till he became an excellent workman. He lived in Newbern sev- eral years, and during the time united with the congregation of Disciples meeting at Broad Creek near the town, and became a very active member of said congregation. After a few months' membership, at the solicitation of the church, he commenced preaching. It was not uncommon to see his Testament on his workbench while he was at his labors; and he daily made it his study at almost every spare moment. This being the case he rapidly improved, and became a considerable help to the cause in that region. In 1848 he moved to the town of Kinston in Lenoir County, and com- menced the business of coach making under very inauspicious circum- stances; but in a few years he did a fair business. In the meantime he preached for the church of Christ at Kinston and in the vicinity. Though he was neither learned nor eloquent, yet so much sincerity was manifested, and such great zeal shown by him, in his ministerial labors, that he became a successful and popular advocate of the "Ancient order of things." * * * On Monday, January 13, 1851, the body of this precious man was carried to the Christian Chapel in Kinston. The funeral discourse was preached by Elder Jno. P. Dunn. The body was then interred in the grave near the church. 308 north carolina disciples of christ Thomas Green 1857-1919 Thomas Green was a native of Nansemond County, Virginia. He made his home at Pant ego, North Carolina. He was or- dained to the ministry, September 4, 1891. He was an earnest, plain, faithful preacher of the Gospel. He ministered for many years in Martin, Washington, Perquimans, Beaufort, and other Eastern Counties. He came to the Disciples from the Christian Connection. J. T. Grubbs 1843-1907 The following is from a sketch of J. T. Grubbs, by S. W. Sumrell, written in 1907 : 5 The subject of this sketch was born in Virginia about 1843 or '44. He was captain of some company in the War Between the States, and has been known since as Captain Grubbs. He was married to Miss Kate Aldridge about 1S66, and united with the Union Baptist church about 1867, and was baptized, I think, by Elder B. W. Nash ; was ordained to the ministry about '70 or '71, and preached for a good many churches of that body as long as he remained with it. His wife died, I think, in 1879, leaving six children. Nearly twenty years ago Brother Grubbs was married to Miss Eliza Fields. He united with the Church of Christ, the Bethel Congregation about nine years ago, and was received in the Convention as a minister that fall. While he was with us, he preached for Mount Pleasant, near Greenville, for Red Oak, he preached in Jones and Onslow one year, and in Wayne and Johnson counties. He died on Friday night before the fourth Lord 's day in August, 1907, and was buried Saturday by the Masonic Order. Service was conducted by D. W. Davis, of Washington, North Carolina. Brother Grubbs died in the faith and leaves a wife, seven children, many relatives and friends. Notes 1 Minutes, 1861. ^Watch Tower, Feb. 15, 1884, pagre 1. 3 Minutes, 1878. 4 Ibid., 1853. 5 Ibid., 1907. Chapter XXXIII MEMOIRS OF PAST LEADERS (CONTINUED) Henry Smith Gurganus 1825-1911 Henry Smith Gurganus was the son of the pioneer preacher, John M. Gurganus, and a native of Washington County. In physique he was of low stature. He preached for the Disciples many years at his local church, Christian Hope, and at points in adjacent counties. In 1872 Charles Cobe, a minister of the Dis- ciples came into the State from Pennsylvania. As Gurganus believed in ceremonial feet-washing and practiced it Cobe chal- lenged him soon for a debate on the subject. 1 Accordingly they met at Poplar Chapel for the discussion. Gurganus had studied with all his strength. He won the decision of the judges for his affirmative. However Gurganus was honest with himself and admitted afterwards that his earnest study of the New Tes- tament occasioned by the debate had convinced him that cere- monial feet-washing was not a command for the Church of Christ. So he gave up the practice of it. John M. Gurganus 1802-1876 John M. Gurganus was a native of Washington County. The following is from a sketch of him by Josephus Latham : 2 The grave has received another of earth 's bright jewels, in the person of Elder John M. Gurganus, who stood the storms of many winters, but like the majestic oak of the forest, is now felled by the hand of death. In early life he manifested great veneration for his Creator, and as might have been expected, he cast his lot with the people of God, and like all pure Christians, his soul longed for the salvation of sinners — to see others in the service of Him in whom we live and move and have our being; and though he never had the opportunity of procuring a good education, yet, he determined to do what he could for the cause of his redeemer; and his fine standing as a pure Christian, combined with great zeal and warmth of heart, had a powerful effect in winning souls to 309 310 NORTH CAROLINA DISCIPLES OF CHRIST Christ. For what cares our inquiring' one interested in his salvation, whether the answer to the question ' ' what must I do to be saved, ' ' comes to him in rounded sentences and polished words, or not? And while souls are perishing and the cause of our Savior languishing, all should do their duty. The past shows that though Brother Gurganus' opportunities had been so meager, yet, when he went forth preaching the word, he was won- derfully successful, and, perhaps never more so than since the war. He like some others saw, after the war, unless extra efforts were made, the cause of pure Christianity must languish in our State; and he buckled on the armor more closely, and prepared for the conflict; and aided by his devoted son, Henry, they commenced in earnest; and for weeks left home and business, and proclaimed the Gospel to perishing sinners. The result was glorious. Scores were added, and churches revived in the counties near them. And though they preached and sacrificed thus, it was without compensation. While we may admire heroic losses of time and means, we cannot as well admire the principle which withholds the helping hand; but neither poverty nor opposition could deter this blessed man from duty; hence he battled on until death found him at his post, but not until he had seen two more of his sons wielding the sword of the Spirit — one of whom is our beloved Evangelist, whose praise is in all the churches. The writer of this loved Bro. Gurganus with undying- affection. He was the friend and co laborer of his (my) venerable father, T. J. Latham, long years ago, between whom there existed a very warm attachment for each other. When but a youth, the writer learned to love him. The writer looked upon Bro. Gurganus as one of the purest and best of his day- — filling up the measure of a follower of Christ — a good neigh- bor, a good husband, a good father, and, above all, a pious Christian, who goes to the grave with a name unsullied. Joseph Grey Gurganus 1850-1882 Joseph Grey Gurganus was a native of Christian Hope com- munity, Washington County; a son of John M. Gurganus. Henry Winfield said in a sketch of him : He professed faith in Christ and was baptized by Eld. J. B. Respess. He entered upon the work of the Christian ministry soon after his bap- tism, and was ordained by Eld. J. J. Coltrain the second year of his ministrations. As a man, he was amiable, generous and kind. Truly can it be said of Him: the world is better for his having lived in it. "None knew him but to love him; none named him but to praise." As a preacher he was faithful, firm, zealous, and an indefatigable worker. I recall with pleasure my association with him, as a co-laborer in the Master's cause, and cheerfully concede to him an unequaled amount of vital energy and patient devotion in the arduous labors of the ministry. As a husband and MEMOIRS OP PAST LEADERS 311 father, he was gentle, loving and just. As a Christian he was of good report. The churches blessed by his labors speak his praise. He labored in "Washington and Tyrrell Counties with great success, and his visits to other counties were followed by no mean reports. His Christian integrity, sterling energy, and unswerving devotion to the Master's cause, made him a Peter in impulsive zeal, a John of meek and persuasive bearing, and, at times a "Son of Thunder." Having bought the good fight of faith, he died with his armor on. James \V. Hardison 1831-1906 James W. Hardison was a native of Martin County. He was baptized in October, 1873, and ordained to ministry among the Disciples in April, 1874. He was pastor at Macedonia several years. He also served Poplar Chapel and Manning's School- house. His voice was impaired, and his discourses in the pulpit practically ceased for a long period before his death. He con- tinued, however, to officiate at marriages and burials. John James Harper 1841-1908 John James Harper was a founder of Atlantic Christian Col- lege. He was born near Bentonville, North Carolina, and died at Atlantic Christian College. As a remarkable coincidence it may be observed that the year of his birth was the first of re- corded minutes of North Carolina Disciples as a State group, and the year of his death marked the accession of Jesse Cobb Caldwell to the Presidency of Atlantic Christian College. Cald- well successfully administered the affairs of the college for a re- markably long and fruitful period. Dr. Harper was a son of John Harper, who was a charter member of one of the oldest North Carolina Churches of Christ, Mill Creek. The following concerning the Harper family and homestead is an abstract of data from a genealogist's record. 3 The Harper family is one of the oldest in English history. An ancestor of John J. Harper was a Norman French officer under William the Conqueror, at the Battle of Hastings in 1066, and was knighted on the field for bravery after that battle. His name thus belongs to the Norman aristocracy. 312 NORTH CAROLINA DISCIPLES OF CHRIST Some of the Harpers, about 1650, united with the Quakers under the leadership of George Fox. In 1682, one year after William Penn obtained a grant of land from Charles II in Pennsylvania, the Harper family came hence. At that time John Harper settled near Philadelphia and became ancestor of the Pennsylvania branch of the family. The first record of him was found in a Quaker Graveyard in Philadelphia. This John Harper had two brothers, one of whom settled in New York and was ancestor of the Harper who established Harper Pub- lishing Company. The other brother settled in Virginia and was the ancestor of the Harpers who went west to Kentucky and eastern Ohio, and it is from him that William R. Harper, a president of Chicago University, descended. These Harpers in England intermarried with the English so the blood was origin- ally Norman-English. The John Harper of Pennsylvania ar- rived in Philadelphia August 2nd, 1682. He had a son Joseph Harper who with his Uncle Robert settled at Harper's Ferry, Virginia, and named the place. This Harper's Ferry property in Berkley County, West Virginia, was bought of Lord Fairfax in 1749. In 1763 he incorporated his Ferry. This piece of land consisted of 125 acres, and he paid for it sixty Guineas in gold. The fourth man in this line named John Harper was a son of Joseph Harper and was born in 1719 and died in 1793. He was the father of another John Harper who was a Revolutionary soldier, who was the first one of the Harpers to come to North Carolina. This John Harper, the Revolutionary soldier, was under Lafayette and was at the surrender of Cornwallis at York- town. He served from June 4, 1781 to June 4, 1782. This John Harper was born in 1762 and died 1834. He married Ann Covington of Staunton, Virginia, where he had a son John, born in 1803. This son, John, was the one who became a deacon in old Mill Creek church in Johnston County, North Carolina. It was said of this John Harper : Little was known about his earlier home or his family, he was a quiet man and spoke seldom of his family, and then only with a reserve, as ap- parently he had set himself apart, for some reason which was unknown to them, but as it has developed since it was caused most likely by the choice he made when he took up arms. It is known that Robert Harper, was against it, somewhat perhaps on account of earlier teaching of their Quaker ancestor the first John Harper, but more likely because he was known to lean strongly to the Torys, and whether his brother John Harper MEMOIRS OF PAST LEADERS 313 was of the same opinion or not cannot be said ; it is possible such was the case, and if young John Harper left home to enlist against these op- positions, it would account for his stand in later years; if so he was not the only one of this old family to do so, for a number of his Pennsyl- vania cousins did the same, among whom was Major John Harper, who was another of the fighting Quakers, and others so that there will be found a goodly number of those bearing the name of Harper, among our Revolu- tionary Soldiers and officers. The John Harper, who became deacon in Mill Creek church of Christ, was the sixth name in this line. He was born Feb- ruary 18, 1803, in or near Staunton, Virginia, and came to North Carolina with his parents as a child. He married Amy Ann Woodard, the daughter of James Woodard. She was born in 1820 and died in 1900. This John Harper was the father of John James Harper, the subject of this memoir. Another son was Dr. Martin W. Harper who helped to establish the Chris- tian Church at Dunn, North Carolina. Nathan B. Hood married a daughter of John Harper. Hood left his estate of thirty thou- sand dollars to the Christian Church at Dunn. All that remains of the original Harper homestead near Mill Creek in Johnston County is the old chimney and fireplace. In the early days the stage coach road from Raleigh to Fayetteville crossed the coach road from Smitlifield to New Bern in the corner of the grove surrounding the old house. They had a post office there called Harper's. However, the first John Harper to come to this place, who erected this old settler's home, did not leave it for the new home that John Harper, the Mill Creek deacon built. The big new home was used as a hospital during the battle of Bentonville, March, 1865. John James Harper was baptized by Henry D. Cason, of Washington, North Carolina, July 29, 1860. He preached his first sermon, May 18, 1861, and was enrolled as a minister by the "Annual Conference of Disciples of Christ," at Pleasant Hill Church in October, 1862. He married Miss Arrita Ander- son Daniel, of Pitt County, North Carolina, May 1, 1862. He was State Evangelist of the Disciples during a part of the Civil War (1863-65). He received almost $1,000 per year, "Con- federate money." During the last year of the war, because his only horse had been taken by Federal soldiers, and other circum- stances incident to Sherman's invasion, his work was confined to the churches in Johnston. Wayne, and Sampson counties. 314 NORTH CAROLINA DISCIPLES OF CHRIST He represented Johnston County in the State Senate in 1881. He edited the Christian Visitor in 1876-77, and 1886-87. His most important pastorates were: "Wilsons Mills, Dunn, La- Grange, Wilson', Washington, and Kinston. He was a planter, merchant, preacher, teacher, editor, and statesman. He was the first chairman of the Board of Trustees of Atlantic Christian College, and in the darkest hour of the history of the college in 1904, he was persuaded to leave his Washington, North Carolina, pastorate and become college president. For the first year he cheerfully served without salary, in view of the desperate situation of the college, which, however, greatly improved before his death. While president of Atlantic Chris- tian College, he received the honorary degree of LL.D. Dr. J. J. Harper and his able contemporaries, Dr. Walsh, Peter Hines, and Moses Moye originated and maintained, by their work and influence the unique State Constitution of the Disciples, with its strong articles relating to the qualifications of the ministry — a Constitution which has been a standing, actual terror to any unworthy minister seeking to impose on the churches. For a quarter of a century, the personality of Dr. Harper, perhaps was the most outstanding and influential among North Carolina Disciples. His scrupulous care preserved to the Dis- ciples virtually intact the most important historic records of their North Carolina conventions. He presided at eleven State Conventions. He builded extensively the co-operative life of the North Carolina Disciples. Henry Donald Harper 1847-1906 Henry Donald Harper was a native of Johnston County and brother of John James Harper. The following is from a sketch of him in the Convention Minutes of 1907. He was brought up on the farm until he reached the age of seventeen years, when, in 1S64, he joined the Confederate army as a member of Gris- wold's Independent Company, of Goldsboro. He was, in a short time, de- tailed as courier to Col. Stephen D. Pool, and served in that capacity until the close of the war, except that in the battle of Cobb's Mill, near Kins- ton, he was granted permission to join his company in the fight. MEMOIRS OP PAST LEADERS 315 At the close of the war he returned to his father's home and re- mained with him until 1869. In this year he entered Kentucky Univer- sity, at Lexington, Kentucky, where he received his literary and minis- terial education, also his education in dentistry under Hodgen & Kelly. When he entered college he had only $75.00, the total amount his father was able to give him. He was, therefore, thrown upon his own re- sources for his education. He served one year at the painter's trade. At the end of the first year he became a member of Prof. J. W. McGarvey's family, where he remained for three years, upon the condition that he should paint the Professor 's dwelling, attend to the stock, etc., which he did to the satisfaction of his teacher. After graduating he traveled for some time, preaching and practicing dentistry. He was at one time State evangelist. Dr. Harper married Miss Delia Coward, on April 21, 1877. In 1882 he located in Kinston. He at once became identified with the business interests of his adopted town. He was chairman of Lenoir County Board of Education for five years; he commanded the Naval Reserve when first organized in Kinston. He was elected by a unanimous vote of the division. When his dental practice forbade his longer service to the company, they presented to him a sword for his faithful service. He was appointed, during the Spanish- American War, chaplain of the naval batallion of the State. He was a Mason, Odd Fellow, Pythian, and Knight of Harmony. He was a ready speaker, and was frequently called upon for addresses on various social and religious occasions. In his address at the funeral of Dr. Harper, his pastor said: "Dr. Harper's life has touched with every other life in Kinston. Do we mention business? In every worthy enterprise he placed his money or gave encouragement to his friends. In his practice of dentistry he has given surcease of pain to many hundreds. In the fraternities his name is well known. He was joy at your weddings and comfort at your funerals. The church has heard his prayers and his songs and has been edified by his sermons. Versatile and accommodating he has been the man for your pub- lic gatherings and your social functions. Truly a prince and a great man has fallen today . As the sun arose on yesterday, his life flickered, like a lamp, and went out. This body has no animation; no light beams from its eyes, no smile plays upon its lips. Our brother is not here. 'He is not dead, but sleepeth. ' He saw not the sunrise of the last morning of his stay on earth, but he went into the perpetual sunrise of the Paradise of God. ' ' Alexander C. Hart 1836-1903 Alexander C. Hart was a native of Greene County. His home was near Maple Cypress when he died. The following is from a sketch by J. R. Tingle in 1903 : 4 He united with the Christian church when only thirteen years old and lived a faithful Christian life until the Lord called him home. He was married to Lucretia Fussell in 1850 and leaves a widow and four children 316 NORTH CAROLINA DISCIPLES OF CHRIST to mourn their loss. He was buried iu the cemetery at Butler ? s church (near Vanceboro). The writer preached the funeral sermon to a very large and sympathetic congregation. Bio. Hart was one of our most con- secrated preachers and gave over half a century to the service of his Mas- ter, and died in the triumphs of the gospel faith. ' ' Peter Edmund Hines 1812-1891 Peter Edmund Hines was born in Edgecombe County, and died in Wilson. He was for seven years Mayor of the town of Wilson. He did much to establish the Christian church in that big tobacco town. He gave the lot upon which the Wilson Christian church was built. There is a large handsome window in the Wilson church in his memory. He was of a stalwart firmness in keeping clean the ministry of the Disciples. He helped his peers of the day to establish conservative traditions in safeguarding the Disciple ministry in the State. He presided at four State Conventions. His old home on Goldsboro Street in Wilson, long a land- mark, was torn down to make way for a modern apartment house. Notes 1 Mrs. E. N. Harris, Rosemary, N. C, daughter of Henry Smith, Gur- g-anus related this episode to the author. 2 Minutes, 1878. 3 Miss Gertrude Fribergr, Philadelphia, Pa., for Mrs. Dr. I. F. Hicks and Mrs. McD. Holllday of Dunn, N. C. ''Minutes, 1903. Chapter XXXIV MEMOIRS OF PAST LEADERS (CONTINUED) William Heath 1816-1867 William Heath was the son of Samuel and Elizabeth Heath, and a native of Jones Count} 7 . The following was taken from a sketch of him by Isaac Brown, a layman, written in 1870 : x His parents had but little of this world's goods; and he was raised to a life of toil and hardship, having obtained but a limited education. He was married to Mary Spencer, 1837; and became obedient to the Faith the loth of July, 1842 ; and united with the Congregation of Dis- ciples at Pleasant Hill, Jones County, then under the pastorate of the much beloved (but since deceased) Elder Robert Bond. He commenced preaching, 1845, in his immediate neighborhood, and extended his labors as opportunity offered. He was quite poor in this world's goods — with an increasing family dependent on his individual labors for their support. At that time it was too often thought, that a "free salvation" im- plied that preaching should be free of charge also. And it is even now to be feared, that too few of us remember the Lord has ordained that they who preach the Gospel should live of the Gospel. He often accompanied the late beloved Elder John Jarman, and as- sisted him in preaching and building up churches. And later, the pastorates at Tuckahoe, Jenkin's Chapel, Brown's School house, Shady Grove, and a few others, were almost entirely dependent on him. Who but the All-Seeing Eye can tell of the anguish and conflicting emotions that he experienced between his duty to his God, and those loved ones at home whom God had confided to his care? How often did he believe that it was impossible for him to bear the burden placed upon him unaided! But God, in whom he had put his trust, aided him. He has left us a noble example of self-sacrificing faith and trust, that it will be well for us to follow. Isaac Pipkin Holton 1834-1907 Isaac Pipkin Holton was a native of Pamlico County. The following is from a sketch of him by George T. Tyson, written in 1908. 2 He was baptized July 4, 1855, by Gideon Allen. Ordained to the min- istry in 1861 by Wm. Dunn, Japtha Holton, and J. W. Holton, who was his brother and also a minister of the Christian Church. 317 318 NORTH CAROLINA DISCIPLES OF CHRIST In 1861, Bro. Holton married Rebecca Robinson, unto whom six chil- dren were born, all of whom are living, except the oldest, who died eleven months before his father. Bro. Holton was deprived of school advantages, but he was endowed with more than average natural ability, loved literature and read much. He was familiar with the Bible from the beginning of Genesis to the end of Revelation. He read many books and was especially fond of poetry. A day or two before his death, prostrate on his bed, he repeated and sang one or two hymns and preached a short sermon, using for his text, "If a man die, shall he live again?" Bro. Isaac did not give his full time to the ministry, however he did a great deal of preaching and singing (he was a singing master) until the latter years of his life. Two years before his death he had the care of a church. He was called upon to preach a great many funerals. He delivered a funeral address only about a year before his death. Bro. Holton was one of the most active and energetic of men; a good conversationalist; and his home "given to hospitality." Jesse Walker Pipkin Holton 1826-1904 Jesse Walker Pipkin Holton was a native of Pamlico Comity. The following was taken from a sketch of him by George T. Tyson, written in 1904. 3 He married Barbara E. Bennett January 19, 1854, with whom he had lived fifty years the 19th of January last at which time they celebrated their golden wedding with a large gathering of relatives and friends. He was bom in a humble but Christian home. Deprived of the ad- vantages of education, however, he learned to read and write. He confessed his Saviour the first Lord's Day in July, 1849, and was baptized by Elder Henry Smith. Preached his first sermon first Lord's day in February, 1858, at his home church. Set apart to the ministry second Lord's Day in August, 1858, J. B. Respess conducting the rite, thus serving in the ministry forty-six years, almost or quite to a day. His last sermon was a funeral discourse, about a month before his death. Uncle Jesse was familiar with the Bible. He told me he had read the New Testament through as many times as the number of years he had been engaged in the ministry. Through rain and sunshine, through summer 's heat and winter 'a cold he has gone for forty-six years, more than four-fifths of this time on foot. For thirty-eight of those years he had no team. His longest pastorate was at Bay Creek Church, for which he preached eighteen years, and never missed a visit. There was not a year during his ministerial life but that he had the care of one or more churches. He was a good preacher; but, perhaps, his strongest characteristic was his daily walk, modest in manners, and chaste in conversation. For forty-six years he has preached, MEMOIRS OF PAST LEADERS 319 in church, in school-house, in barns, and in homes ; of righteousness, tem- perance and the judgment to come, calling people to repentance. His life was an exemplification of the gospel which he preached. His Christian life was faithful to the end, his faith unwavering from his baptism to death. And for all of this his compensation fell far behind in affording sustenance. He told me just a short while before his death that he "preached the gospel for the love of the gospel." Not in state, but in church, his counsel was often sought. John Jarman 1816-1850 The following was taken from a sketch of him by John H. Dillahunt. 4 Elder John Jarman, the son of Emanuel and Sarah Jarman, was born on Tuckahoe, in Jones County, where he was reared and educated. In early life he was noted for his moral and philanthropic conduct and sym- pathetic feelings. Before his profession of the Christian Religion, he was respected and esteemed by his acquaintances. On July 16, 1S43, he made the good confession of faith in the Lord Jesus Christ, and put Him on by being buried with him in baptism. Shortly after his conversion our worthy brother commenced proclaiming the Gospel to a lost and ruined world; and many were roused from their lethargy and carnal security by his preaching, and induced to obey the Gos- pel. The loss of Elder Jarman is an irreparable loss to the community where he resided. He sank down in the service of his divine Redeemer. For when he was taken sick he had been engaged, several days, in a pro- tracted meeting, in which many were induced to make the good confession. His only desire seemed to be the benefit of his fellow creatures. While confined during his last illness, his aged mother, approaching his bedside, remarked to him : ' ' That if the Lord should raise him up again, it would not do for him to expose himself as much as he had done, toiling and preaching; as his constitution was weak; he could never stand it." His answer was, "If I cannot preach I desire to die. ' ' When lying as it were on the boundary that divides time from eternity, he declared he had no other feelings than those of love for all mankind. In a letter to Alexander Campbell, September 23, 1850, Dilla- hunt said: 5 Bro. Jarman accompanied me to Bethany last winter, for the express purpose of making your accmaintance and hearing you preach ; but, to his great disappointment, as well as mine, we were deprived of the happiness of seeing you, you being at that time on a tour to Kentucky. * * * Under his (Jarman 's) hospitable roof the weary pilgrim and traveler al- ways found a heart)' welcome. He was kind and benevolent to all. By his death a vacuum has been made which time alone can fill. 320 north carolina disciples of christ Milton Frost Jarvis 1851-1877 Milton Frost Jarvis was born in Washington, North Carolina. His parents soon afterward removed to Pant ego. He was bap- tized July 1, 1872, by John R. Winfield. This "gave much joy to the Disciples at Concord." He was ordained to the ministry at Pant ego by John R. Winfield and Augustus Latham, Jr., Oc- tober 23, 1873. Josephus Latham said in a sketch of him : 6 He was not what we would call an educated man, by any means; but, with a bright mind, quick to grasp a truth, combined with a noble heart — kind, humble and zealous, as he was, his influence was great, and a life of usefulness seemed spread out before him; but, like many others of us, he had to follow other occupations to make a livelihood, and having chosen merchandizing, while on his way North, to buy goods, he took a very deep cold, which finally resulted in that dread disease, consumption; his body, naturally frail was unable to stand the wasting influence of the scourge. He was tall and slender, with a calm and sweet expression of countenance, and was what might have been called a handsome man, and really made a fine appearance in the pulpit, which he often filled with great acceptation, even after he was far advanced in the disease, which was so surely bearing him to the grave. His last sermon was delivered at Pantego, in which he seemed to throw much of the zeal and fire of days gone by, and the effort was crowned with success, in bringing one soul at least to Christ. Yet it was too much for his enfeebled and worn-out lungs, and emaciated body and he was never able to preach again. "While many mourned with hearts stricken with sorrow at the untimely death of one so gifted, there was another whose young heart was torn more sadly than any — it was his betrothed — she, young, handsome and lovely, had looked forward to many long and happy years with the beloved Milton; but all these hopes have been blasted by the chilling hand of death. Irvin Jones 1816-1887 Irvin Jones was a native of Greene County. A memorial tablet has been placed for him in the Hookerton Church. The following was taken from a sketch of him by J. L. Winfield. 7 I call to mind today, the time I first saw this faithful man of God, and this truly consecrated servant of the Master. It was in the fall of 1866 during the Grand Council of the Union Baptist Church, at Blount's Creek, Beaufort Caunty. Elder Jones was at that time a member and minister of the Union Baptist denomination, which denomination is known, Henry Cleophas Bowen, 1858-1915 Harvey Swain Davenport. 1837-1921 MEMOIRS OF PAST LEADERS 321 as being the result of the effort of Rev. J. W. Hunnicutt, of Virginia, to unite all the wings of the open communion Baptists in one grand, aggres- sive body, under the name and style of the Union Baptist church. Bro. Jones impressed me, at that council as a man of strong faith, fervent de- votion and the most marked piety. Though I was only in my fourteenth year, his plain, simple and tender preaching had a most wholesome ef- fect upon me, which was strengthened and confirmed by subsequent as- sociation and more intimate relationship. Four years after, Bro. Jones was appointed an itinerant minister, and he traveled extensively in all the Eastern counties, and was eminently successful in widening the borders of that denomination. It was my pleasure to accompany Bro. Jones on several of his evangelical tours. It is needless to say, that I was not only profited but highly benefited by his humble, Christ-like walk, his love for the Gospel, and his loyalty to the great Head of the church. He made no pretension to learning. He possessed only a limited education; which had, however, been augmented by faithful and diligent devotion to the study of good and useful books. He was a preacher for the common people, who always heard him gladly. He was very popular in Beaufort and Craven counties, where he was instrumental in establishing and edifying several congregations. When the last Grand Council met in Carteret County in the Fall of 1870, Bro. Irvin Jones was the first to come out from under the dominion of human law, and take his stand with those who were building on the "one foundation ' '. From that day to the day he laid his armor by, he main- tained his faith in the Gospel of Christ. James Benjamin Jones 1846-1911 James Benjamin Jones was a native of Forsythe County. 8 His ancestral home is near Bethania. He was of Welsh, Huguenot and German descent. His father, Dr. Beverly Jones was a graduate of Jefferson Medical College, Philadelphia. His mother Mrs. Julia Conrad Jones descended from original settlers of the Wachovia Tract in North Carolina. She was bred in the Moravian faith. J. B. Jones was a student at Nazareth Hall, Pennsylvania, a Moravian school for boys, when John Brown raided Harper's Ferry. He came home, spent three years on the farm, then en- listed as a soldier in the Confederacy. After the war he worked as a clerk in Louisville, Kentucky. He entered the College of the Bible, Lexington, Kentucky, January 4, 1867, where he graduated in 1871. In 1873 he received the A.B. degree from 322 NORTH CAROLINA DISCIPLES OF CHRIST Kentucky University; later an honorary A.M. from the same institution. He ministered at Little Rock, Arkansas, and at Newport, Car- lisle, and Georgetown, Kentucky. He taught in the Christian College at Columbia, Kentucky. His health declined, and he had a long struggle to regain strength. He was at Cedar Keys, Florida, two years, where he cultivated an orange grove. Later he went to California where he gave two and a half years to the ministry of the Temple Street Church, Los Angeles. In 1874 he married Miss Mollie Rogers, daughter of the pio- neer preacher, John Rogers, of Carlisle, Kentucky. For three years he was State Missionary Secretary of Kentucky. Later he gave a second term of one year to that service. Meanwhile he was minister at Columbia, Missouri. He taught Bible and Philosophy in Hamilton College, Lexing- ton, Kentucky, for five years. He was called in 1896 as Chan- cellor of Kentucky University, which he declined, that he might accept the Presidency of William Woods College, Fulton, Mis- souri, then called the Orphan School of the Churches of Christ in Missouri. This institution was in a desperate financial con- dition when he went to it. By a wise, efficient administration covering a long period, he saved it, and made it one of the greatest colleges for women in the West. His personality and leadership was perhaps the greatest single contribution of North Carolina Disciples to missionary and educational service in the middle West. George Joyner 1823-1885 George Joyner was a minister for thirty-two years of North Carolina Disciples of Christ. His parents were John and Clara May Joyner. He was born near Farmville, October 16, 1823, and died in his old home community September 17, 1885. He "was from one of the best and most respectable families in Eastern Carolina." He was buried in the rear of the Farmville Christian Church. He united with the church of Christ at old Oak Grove, Greene County, in 1850. He was baptized by Josephus Latham. He began preaching in 1853, having been trained at Wake Forest MEMOIRS OF PAST LEADERS 323 College. He was President of the North Carolina Christian Mis- sionary Convention at the time of his death. He was married three times. First to Miss Speight of Greene County; Mrs. Mary E. Beaman, now living near Stantonsburg, being a daughter of this first marriage. His second wife was Miss Henrietta Parrott, daughter of Jacob Parrott. His third wife was Miss Blount of Washington, who, with her six children, survived him. Dr. John T. Walsh, who conducted burial service for him, said of him: 9 "As a Christian and gentleman, Elder Joyner had al- ways been esteemed for his moral character and Christian integ- rity. He was unassuming and retiring in his manners, always dignified, but easily approached. As a preacher he was above the average. He uniformly read his discourses, and they were written in a chaste style, and adapted to the most cultured audi- ence. He was more than an average elocutionist, and made a fine impression on all who heard him." Augustus Latham, Jr. 1847-1901 The following was taken from a sketch of him in the Wash- ington, North Carolina, Gazette Messenger of March 18, 1901 : Rev. Augustus Latham sprang from au ancestry that has, for genera- tions, been conspicuous in the annals of Beaufort county. His parents resided near Leechville, where he was born. Having received pious training he in early manhood developed a religious character, became a member of the Christian Church and subsequently one of its ministers. He has served acceptably several churches in this and adjoining counties as pastor, and on two occasions at least, has been temporary pastor of the Christian Church in this city. About the year 1865 he was happily married to Mar- garet, the daughter of Mr. Samuel Windley, who still survives him. Mr. Windley was one of the most prominent men the county has ever produced. For years he was the chairman of the board of magistrates and presided over the old county court, and we think, was one of the justices of the inferior court, organized after the war. The longer one knew Mr. Latham, the more he was loved and respected. He despised hypocrisy and his life was an open book that could be read by all men. If he had a fault it was the candor with which he expressed his own opinions. No one could be mistaken as to what his opinion was on any subject, for he never failed to express it and to defend it with the 324 NORTH CAROLINA DISCIPLES OF CHRIST best of his ability. He was a writer of considerable merit, and the unique way he expressed his thought, the dry sarcasm running through nearly all he wrote, attracted the attention of the reader. J. J. Harper said of him: 10 "He was a vigorous writer and a strong preacher, a plain, outspoken and godly man. His style was unique, out of the ordinary and always interesting." Notes VMinutes, 1870. ^Carolina Evangel, Sept. 10, 190S, page 5. HVatch Tower, Oct 7, 1904. 4 Minutes, 1852. Millennial Harbinger, 1850, page 659. 6 Minutes, 1878. 7 Ibid., 1887. 8 "Churches of Christ," by John T. Brown, page 497. '■Minutes, 1885, page 14. 10 "Churches of Christ," by John T. Brown, page 269. Chapter XXXV MEMOIRS OF PAST LEADERS (CONTINUED) Josephus Latham 1828-1889 Josephus Latham was the son of Thomas J. and Nancy Cordon Latham. He was born at Pantego, North Carolina. He was baptized June 4th, 1843, by his father at Jordan's Point. He preached his first sermon at Pungo Chapel, August 27th, 1848. He was ordained to the ministry by John P. Dunn and Ben- jamin Parrott, April 1st, 1849. He married Miss Martha F. Brown, of Pitt County, North Carolina, May 31, 1854. He min- istered for more than forty years in his native State, mainly in the counties of Hyde, Beaufort, Pitt, Greene, and Wayne. He baptized more than two thousand persons, and officiated at about five hundred marriages. He served as Superintendent of Pub- lic Instruction for Pitt County from 1882 to 1889. It was said that "he was peculiarly adapted to rural evangelistic work and nothing gave him greater satisfaction"; that "his sermons were strong in their fullness of Scriptural truths, and the directness with which they were presented," and "they were delivered with a radiance and fervency of spirit that kindled to a respon- sive glow the hearts of his hearers." John J. Harper said of him: 1 "Eternity alone will disclose the magnitude of his great work in North Carolina." He was unselfish and sympathetic. Harper testified: 2 'I knew him one cold rainy day during the war to take off his shoes on the road and give them to a barefooted soldier whom he met." Harper further said of him : ' ' His pulpit efforts were largely directed to the fundamental principles of the Gospel." It is related that his favorite sermon topic was "The Conversion of the Ethiopian Treasurer." While his daughter, Miss Nannie, attended Hamilton College, Lexington, Kentucky, he visited there. He was invited to preach in the most prominent Disciple pulpit in Lexington. Upon his return a friend "down home" asked him, "What was your subject?" He said, "Philip and the Eunuch." 3 325 326 north carolina disciples of christ Thomas Jordan Latham 1797-1862 A distinguished leader of the early Disciples of Christ in North Carolina, was Thomas Jordan Latham. He was born at Pantego. He was a son of Daniel and Elizabeth Latham. He attended school in Kobeson County, North Carolina, where he was a schoolmate of Judge Manly. He also attended other schools of merit and was for a number of years considered the best educated minister among North Carolina Disciples. His life was given to teaching, preaching and the civil service. On Feb. 4, 1821, he was married to Miss Nancy Cordon. His first wife having died, he married Miss Ann E. Everett of Martin County, January 13, 1839. About 1825 he was baptized by Henry Smith, of the Bethel Conference of North Carolina, and shortly began to preach at Concord Church near Pantego. He entertained Thomas Campbell in his home at Pantego, April, 1834, and so imbibed the spirit and principles of the "Restora- tion Movement" promoted by the Campbells, that seven years later, 1841, he promoted the discussion by his famous circular letter emphasizing Christian union and repudiating all human creeds, which culminated in the union of the Bethel Conference of North Carolina, on May 2, 1845, at Hookerton, with the Dis- ciples of Christ. This Bethel Conference constituted very largely the basis for the future expansion of the Church of Christ in this State. He was Clerk and Master of Equity for Hyde County, before change of county boundaries put Pantego in Beaufort County. He was Postmaster at Pantego, later at Washington in 1853, and in 1855, upon urgent solicitation of friends was a candidate for the Federal Congress, but was de- feated. He was one of the best informed and most influential men of his county. Of his 17 children only 4 survived him, among whom was a son, Josephus Latham, who became a promi- nent minister of the Disciples in North Carolina. Dr. John T. Walsh said of him : 4 He was a pure, unselfish man! In proof of this, it is well-known that by his large benevolence and confiding disposition, he lost a large part of his estate. It was the pleasure of his life to do good to others and often too without hoping for anything in return. As a preacher he was not elo- MEMOIRS OF PAST LEADERS 327 quent but logical. He sought to carry the heart by informing, enlighten- ing, and convincing the judgment, rather than by direct appeals to the feelings and passions. His manner was humble and his voice soft and impressive. John A. Leggett 1801-1868 John A. Leggett was a native of Beaufort County. He was a son of Jeremiah Leggett. Moses Tyson Moye said in a sketch of him: 5 At the age of about twenty-five, he became obedient to the Faith, and attached himself to the congregation, worshiping at Old Ford, Beaufort County, then under the pastorate of his father and belonging to the Kehu- kee Association. On the 2nd Lord's day in June, 1829, he was united in marriage to Elizabeth Swain, of Martin County. In June, 1833, the Church at Old Ford granted to him license "to exer- cise his gift in preaching," and on the 2nd Lord's day in June, 1835, he was regularly ordained a Minister of the Gospel by Elders Jeremiah and Daniel Leggett. After the death of his father, which occurred shortly afterwards, he was called to preach to this congregation and "understanding the way of the Lord more perfectly, ' ' through his influence, this Church severed her connection with the Kehukee Association and attached herself to the Con- ference of the Disciples of Christ of North Carolina. For a period of more than thirty years, he preached regularly and ac- ceptably to the congregations, worshiping at Old Ford and Tranters Creek. In the year A.D., 1843, Elder Leggett studied the Thompsonian System of Medicine; and in a few years, he commanded a large practice and be- came eminently a successful practitioner. A large percentage of his prac- tice was given gratuitously and unmurmuringly to the poor. Few men in his sphere have been more useful, labored more faithfully, or been more charitable to the poor, than Dr. Leggett. Those who knew him best, loved him most; and the best commentary on his life is, that his neighbors loved him as a father, and looked up to him as their Spiritual guide. A. F. Leighton 1854-1925 A. F. Leighton was for many years a minister and teacher among North Carolina Disciples of Christ. He married Miss Draughan, of old Bethany Church in Edgecombe County, who survived him. He graduated from Johnson's Bible College in 328 NORTH CAROLINA DISCIPLES OF CHRIST 1899, and the same year was ordained to the ministry. He attended Atlantic Christian College in 1904- '05, and the Uni- versity of North Carolina, ten summers, and taught in North Carolina high schools for 18 years. Some of his ministries were : the Mill Creek group, 1899-1903; Tuckahoe group, 1904- '05; and Farmville, 1906. He also taught and preached at Maccles- field, where he was held in high esteem. He was buried at Bethany Church in Edgecombe County. James Rodgers Lewis 1792-1862 The following was taken from a sketch of the life of James Rodgers Lewis by John J. Harper : 6 Elder James Rodgers Lewis, sou of Kedar and Mary Lewis, was born at the dwelling place of his parents, on Contentnea Creek, in Greene County, North Carolina, September 16th, 1792. In early life, though his literary education was neglected, good impressions, which are seldom lost, were early made on his youthful mind, and pious examples set before him by his kind mother, from whom he learned that to the Supreme Ruler of heaven and earth he was accountable for every word, thought and deed, and being of a serious and thinking disposition, he desired immediately to prepare for the welfare of his soul. He united with the Methodists while a youth. He remained here, however, only a short time, when he left and joined the Free Will Baptists, where he continued until 1841, at which time, being persuaded with many others, from a prayerful search of the Scriptures, that the Bible and the Bible alone, was the only unerring guide to fallible mortals, he renounced all human creeds and "confessions of faith," and joined with the Disciples of Christ, where he lived a devoted Christian until the day of his death. Brother Lewis was immersed into Christ by Elder William McKnab. He was ordained a Minister of the Gospel in 1832, and lived so the remainder of his life. Owing to his want of self-confidence, feeling his incompetency, knowing well the indispensable necessity of advancing the whole truth, and that alone, and feeling the awful responsibility of those, who attempt to point out the way of life to dying mortals, he did not often presume, pub- licly to proclaim the Gospel. But around the fireside he was eager to ex- change ideas, to receive information, and to dispense comfort and knowl- edge, as far as was in his power, to all around him. Christ, His work, His sufferings, death, burial, resurrection, ascension, glorification, and the plan of salvation constituted a theme, upon which it was his delight to dwell. He was anxious to see the cause of his Master flourish and surmount all opposition, and consequently was ever ready and willing to contribute to its support. MEMOIRS OF PAST LEADERS 329 In 1814, he was married to Mrs. Artesia King, in Sampson County, where he settled and reared three children, all of whom are now living. His wife died in 1853, and he was left to endure the affliction of old age, alone. The wearied, hungry Minister of the Gospel ever found a welcome recep- tion, and a pressing invitation to tarry at the house, and share the kind hospitality of Elder Lewis. Asa J. Manning 1869-1927 Asa J. Manning was a native of Martin Comity. He was a leading educator and minister among Eastern North Carolina Disciples of Christ. For five years he was President of Carolina Christian College, at Ayden. He held long ministries at the churches of Maple Grove, Macedonia, and Williamston. The following is from the Ealeigh, North Carolina, News and Ob- server: Asa J. Manning died at Williamston early Sunday morning, July 10, 1927, following an attack of apoplexy which lasted only a few hours. He was in his 58th year. Born near Jamesville, December 9, 1869, he received the advantages of the small country schools of his day and had the advantages of a year in a village school. He attended the Vine Hill Male Academy at Scotland Neck and spent a year in the Shenandoah Normal College in Reliance, Virginia. He began teaching in Martin County in early life and taught in Martin, Beaufort and Fitt Counties for about 15 years, later serving as superin- tendent of schools of Martin County for nine years until ill health pre- vented his active service about four years ago. He was ordained to the ministry 20 years ago, since which time he held the pastorate of several churches, one for the term of 14 years, another 16 years and a third for 12 years. Although he worked six days in the week in the schools, he seldom failed to fill the pulpit every Sunday not for the pay but for the love of service. In much of his service he contributed more than he received. He married Miss Blanche Hodges, of Beaufort County, January, 1900. She survives him with five sons, James C. of Eureka ; Robert, Hemy S., A. J., Jr., and Charles, all of Williamston, and two daughters, Ruth and Grace, also two brothers, W. C. Manning, editor of the Williamston Enter- prise, and J. E. Manning of Jamesville. The funeral was held Monday afternoon at the Christian Church, by Rev. Richard Bagby, of Washington, assisted by all the ministers of Williamston. The tributes paid the deceased by Elder Sylvester Hassell of the Primitive Baptist Church and Revs. T. W. Lee of the Methodist Church, C. H. Dickey of the Baptist Church, and C. O. Pardo of the Episcopal Church, also R. L. Shirley, formerly of Wil- 330 NORTH CAROLINA DISCIPLES OF CHRIST liamston but now of Selma Baptist Church showed the high esteem in which he was held by his associates. The attendance was said to be the largest ever seen at a funeral in the town. The rich and the poor from everywhere gathered to pay their last respects. It is said of him that he has buried and married more people than any man in the county. He never complained at hardships and disappointments but always brightened the path, no mat- ter how dark, by the lamp of faith. David H. Miller 1810-1885 David H. Miller was born in New Bern and died in Goldsboro. John J. Harper said in a sketch of him: 7 His religious career commenced about the date of 1838, when, if we mis- take not, he connected himself with the Free Will Baptists, among whom, three years later, in 1841, he commenced preaching. He remained with the Baptists a few years, laboring for a living at some secular calling, and preaching as opportunity offered, until becoming dissatisfied with the doc- trine of the Baptists, he severed his connection with them and united with the Disciples of Christ, a name by which he was not ashamed to be known, to the day of his death. Bro. Miller was not an educated man, and I do not know that he pos- sessed extraordinary natural endowments, but was a plain, unpretentious man, of strong faith, and great fervency of spirit, and in preaching, always seemed to feel what he said. The writer when a small boy often saw him in the family circle, and in the pulpit. A favorite text of his, was this: ' ' And they came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind. ' ' — Luke 8:35. He was a poor man, in earthly estate, with a family dependent on his labor for support; hence, he had very little time to devote to books and the preparation of subjects. He was a devoted Christian, and a patient and submissive sufferer, and resigned to the will of his Master. Alfred Move 1793-1863 Alfred Moye was a pioneer layman of North Carolina Dis- ciples, in the old Oak Grove Church in Greene County. He lived at Lang's Crossroads, six miles east of Farmville. He was of the fourth generation of the Moyes of Pitt County and Eastern Carolina. He was the son of Joel Moye and Sarah Darden Moye. He married Orpah Tyson, daughter of Moses Tyson of his native county, in 1818. He served in the large MEMOIRS OF PAST LEADERS 331 affairs of his community ; in 1831, as trustee of Contentnea Acad- emy; in 1850 as the first President of the Raleigh and Green- ville Plank Road; in 1858, chairman of county superintendents and examiner of teachers ; for many years chairman of the old county court, a justice of the peace, public administrator, and public surveyor. George Joyner said in a sketch of him : 5 His early youth — indeed his whole life — was marked by ( ' diligence, in- dustry and a proper improvement of time. ' ' He early evidenced an unusual thirst for knowledge and seized with great avidity every opportunity to obtain it. The acquisitions of his mind were comparatively easy and he soon became known in his native county as a man of more than ordinary talents; and, as a mark of confidence and esteem, he was chosen a repre- sentative to the lower house of the General Assembly in the year 1828, and again in 1829. In the year 1831 he was elected a member of the Senate which high position he continued to occupy with honor to himself and the entire satisfaction of his friends, until the year 1844 when, he voluntarily declined a re-election and retired to the repose of private life. He was very fond of agricultural pursuits, and in the calm quiet of domestic life sought those enjoyments which are among the purest the world affords. He was for years chairman of the special court of his native county, and the character which he sustained for wisdom, stability and judgment was appreciated by the whole community, who, in almost all matters of importance obtained the aid of his counsel. He possessed a quick and penetrating mind, and at the same time he was distinguished for a sound and accurate judgment. A scrupulous justice marked his dealings with all men, and he exhibited great fidelity in all his engagements. Standing upon his own merits, he passed through a succession of offices and responsibilities which he sustained with much honor to himself, and the duties of which he discharged not only with satisfaction to his fellow citizens, but the highest benefit to his State and county. In his private life he was easy and graceful in his manners; in his con- versation affable, and entertaining. He was a man of great integrity and of pure and patriotic feelings. He delighted when necessary to sacrifice his private interest for the public good. He was remarkably distinguished for a degree of good humor and vivac- ity; and in generosity of character was an ornament to human nature. Few possessed a more absolute control over the passions of the heart, and few evinced, in a greater degree, the virtues which adorn the human mind. In all the relations of life, whether as a husband, a friend, a patriot, or the master of the slave, he appeared conscious of his obligations and found his pleasure in discharging them. As a Christian he was for many years a member of the Church of Christ, worshiping at Oak Grove, and he was not ashamed of the gospel of Christ. The ridicule of the licentious, the taunt of the scoffer, nor the example of vice in power, could tempt him to disguise the profession nor to decline 332 NORTH CAROLINA DISCIPLES OF CHRIST from the practice of its virtues. He was, however, liberal in his religious principles. Sensible as became a philosopher of the rights of private judg- ment, and of the differences of opinion that must necessarily arise from the variety of human intellects, he was candid as became a Christian to those who differed from him, where he observed their practices marked with virtue and piety. Elbert A. Moye 1842-1914 Elbert A. Moye was a native of Pitt County, and a son of Alfred Moye. He was a farmer and manufacturer. He served through the War Between the States, as Lieutenant in Company G-, Eighth Regiment. He represented his county in both houses of Legislature, in the House of Representatives, 1877 ; in the Senate, 1879. He was Clerk of Superior Court from 1885 to 1898. He was an active layman in the Greenville Church of Christ. He presided at five State Conventions of the Disciples as follows : 1890, and 1903 to 1906 inclusive, and as Vice-Presi- dent in several others. He was devoted to the Church of Christ. He served faithfully. Notes ^'Churches of Christ," by John T. Brown, page 269. 2 Minutes, 1<889, page 15. incident related to the author by C. W. Howard. "Minutes, 1864. 6 Ibid., 1869. "Ibid., 1S64. 7 Ibid., 1887. R Ibid., 1865. Chapter XXXVI MEMOIRS OF PAST LEADERS (CONTINUED) Moses Tyson Moye 1827-1900 Moses Tyson Moye was born and reared in Pitt County and died in Wilson. He was the son of Alfred and Orpah Tyson Moye, and the brother of Elbert A. Moye. On January 6, 1863, at Wilson, North Carolina, he was united in marriage by George Joyner to Penelope E. Whitehead, daugh- ter of Howell Grey Whitehead and Elizabeth Clark Whitehead, of Pitt County. They had six children, James Wilton, Alfred, Nellie, Allie Whitehead, Susie Whitehead, and Frances Clark. Early in life Moses Tyson Moye evinced a thirst for knowledge and his father gave him every opportunity of obtaining a thor- ough education. He was prepared for college in the schools of Pitt County, going from these to Wake Forest College, North Carolina, and Bethany College, Virginia. He was graduated from Bethany College, July 4, 1858. The subjects most interest- ing to him were Biblical Literature and Ancient Languages. He continued his study of these throughout life. He was or- dained to the ministry on October 9, 1870, at Oak Grove Church, in Greene County. He filled many responsible positions and held state offices in the church throughout his ministry. He was one of the charter members of the Christian Church in Wilson and was its pastor for a number of years. He was an ardent worker. He served the following churches: Bethany in Edgecombe County; Corinth and Antioch (Farmville), Pitt County; Plymouth, Washington County ; Bowling Green, Virginia ; First Christian Church, Wil- son, North Carolina. He was a gallant soldier and saw service in the Civil War, going as First Lieutenant under command of Lieutenant Colo- nel G. W. Johnson. He assisted in the defense of Fort Hatteras. He was Captain of Company G of the Confederate Cavalry. After the war he was chaplain of the Jesse S. Barnes Company 333 334 NORTH CAROLINA DISCIPLES OF CHRIST of Confederate Veterans, Wilson, which office he held until his death. Moses Tyson Moye was a scholar and a Christian, a southern gentleman of the old school — with all the virtues and qualifica- tions to make him a man much beloved, highly respected, and of great usefulness to his generation. The following was taken from a sketch of his life by John J. Harper, written in 1900 -, 1 Bro. Moye was intellectual and cultured above the ordinary, and his sermons and articles for the public prints gave ample evidence of this. He seemed to be fond of writing for the press, and was at one time editor of the Watch Tower. In secular matters, he was a druggist by profession, and did a great deal of work of this kind, either as proprietor or as sales- man, and was considered well equipped for that business. He had served with the writer for two years as a member of the Official Board of the Convention, in the capacity of Recording Secretary, and occu- pied that position at the time of his death. He was independent in judgment and thought for himself, was some- times original in his conclusions, and had the courage of his convictions. He was not sufficiently patronizing and conciliatory to be popular with every one, but however much others might differ from him in their views, no one seemed to question his sincerity. He had a high sense of honor, strong faith in God, deep spirituality, great fervency of feeling, and was gifted in prayer. He thoroughly understood the plea made by the Disciples and was thoroughly committed to it, and had little patience with com- promises. He readily accorded to others sincerity and the right to think for themselves, and often worshiped with them, and was always respectful. I could not say just as the apothegm gives it that he was "generous to a fault, ' ' but that he was just, then generous, according to his estimate of each circumstance. It is not necessary to invade the privacy of his home life for additional evidence of his worth, further than to say that as husband, father and friend he was thoughtful, loving, tender and true. He leaves a son, four daughters, and many other near relatives and friends who will miss him and sincerely mourn his death. I visited him one week prior to his death, and found him suffering in body, but bright in faith and hope, and anxious to depart and be with Christ. And when I rose to leave, he requested me to return when notified and conduct his funeral service. And one week later I was summoned by telegram, and went and complied with his last request. Bro. Moye has passed from our midst full of years, with the period of life beautifully rounded up, and has been gathered like a shock of corn fully ripe that cometh in its season. His aspirations were for the good of the cause of Christ, his ambition was honorable, his success was excellent, his record was free from the least tarnish, and Ms good name will be enduring. I knew him well, I loved him much, I cherish his memory, and MEMOIRS OF PAST LEADERS 335 with unaffected sorrow I would place this little leaflet amid the garlands upon his grave. Dr. John T. Walsh said of him in 1885 : 2 "He is an excellent preacher, a good scholar, and a logical reasoner, but like Bro. George Joyner, is rather retiring, and does not seek places of eminence or distinction, but is content, if need be, to be 'a door- keeper in the house of God.' He is one of the purest and most unselfish preachers among the Disciples in North Carolina. It has been a matter of regret that Bro. Moye has not been more active in the gospel ministry than he has, but this is apt to be the case with men of superior worth." V^ENJAMIN PaRROTtJ 1798-1858 Benjamin Parrott was a native of Lenoir County. He was born on Lousan Swamp and died at his home near Wheat Swamp. He married Miss Harriet Kennedy, September 23, 1825. They had nine children. Dr. John T. Walsh said in a sketch of him: 3 Brother Parrott was baptised in 1830, by Elder Levi Braxton, and com- menced preaching the gospel in 1832. He had the care of several churches up to the time of his death, by which he was much beloved. He spent a great deal of time in going about preaching the gospel to his fellow men, and trying to do the will of his Heavenly Father. He was often called on to visit the sick, and to pray for them and comfort them. He was often called upon to preach funerals, and frequently traveled many miles from home for this purpose. During the earlier part of his ministry he was compelled to labor on his farm, and often worked during the week, and then rode many miles to preach on Lord's day. But few have spent more time, or seemed more anxious to do good to their fellow men than Elder Parrott. He was a kind husband and father, and an indulgent master. Elder Parrott was a plain, practical preacher. He made no attempts at eloquence or profound reasoning. His appeals were always made to the heart, rather than to the head. His benevolent and kind heart would not permit him to inflict pain on anyone, hence he was not a good disciplin- arian. He sought to win the erring back to the path of duty, rather by mercy than justice. The last Conference he attended was at Wheat Swamp M. H. in October, 1858. He was then laboring under a deeply seated cold, which continued to grow worse until his symptoms manifested a fully developed case of pneumonia, "x 336 NORTH CAROLINA DISCIPLES OF CHRIST Elder Parrott was emphatically a good man. He had but few enemies in the world. The people respected him, and his brethren loved him. He lived in the hearts of the brethren at Wheat Swamp, and his death to them was deeply regretted. But he is gone! Gone to his heavenly rest! His earthly toils are over, and his spirit is at home with his Heavenly Father. John Powell 1791-1850 The following was taken from a sketch by John B. Gaylord : 4 Elder John Powell was born in Lenoir County. He was the son of John and Celia Powell. They were poor as to this world's goods and conse- quently raised their children without many worldly advantages. But they taught them to deal kindly and live honestly with all men. They were members of the original Baptist Church at Lousan Swamp M. H., Lenoir County. They died pious Christians, and well beloved by all that knew them. John Powell, their son, joined the original Baptist Church at Lousan Swamp M. H., Lenoir County, in 1812, and was baptised by Elder James Roach. He lived a pious member of that church many years. Afterwards, when in 1818 he moved into the neighborhood of Little Swift Creek, Craven County, he was one of those that first constituted Little Swift Creek Church, under the pastoral care of Elder Isaac Pipkin, about the year 1820. He was ordained as a preacher by Elder Isaac Pipkin in the year 1832. He had the care of that church nearly 18 years; and though he was no great pulpit orator, his piety, his upright walk, and godly conversation induced his brethren to live godly in Christ Jesus. In 1841 Elder Powell embraced the principles of the Reformation. He took the Bible alone as his Rule of Faith and Practice. From the Bible, he offered the practice of primitive Christianity to his brethren — many of whom adopted it. He proclaimed the original Gospel to the world; and many believed with their hearts and confessed with their mouths, the Lord Jesus. He died in the full assurance of a blessed immortality. During the whole of his ministerial life, he sustained an unblemished character; and was beloved and esteemed by all that knew him. He was twice married. He left a widow (but no children) and many relations and friends to mourn their loss. John Bunyan Respess 1833-1909 John Bunyan Respess was born near Plymouth and died at Pantego. He began preaching when nineteen years of age. He was trained under Jno. M. Gurganus. He married Miss Eliza- beth Hyman Stubbs, December 16, 1853. His first wife having MEMOIRS OF PAST LEADERS 337 died he married Miss Cornelia Alice Latham, January 16, 1893. He was twice a candidate for Federal Congress but defeated. He served Beaufort County as Representative, also as Senator in the North Carolina Legislature. He was Postmaster at Wash- ington, North Carolina, 1898-1903, where he was also Collector of Customs for six years. He was a Presidential elector for Grant, Hayes, Garfield, Harrison and McKinley. He was re- markable for his platform ability in a long political career. He preached for Disciples of Christ more than a half century. Dennis W. Davis said in a memoir of him in 1909 : B He has been closely connected with our work in this state from its very beginning, and was considered by many as one of our strongest preachers, especially on first principles. His mother died soon after he was born, and his father, Ransom Respess, soon married again and moved to another state, leaving J. B. and his brother George, who was two years older, with their grandfather, Rhuel Windley. The grandfather being a staunch Calvinist, took but little interest in education, hence this boy's muscle received more thorough training than his mind. Had his early life been surrounded with the educational advantages of the present day, he would have easily ranked among the greatest men of our time. As a public speaker he had few equals. Unfortunately for the Church, owing to the circumstances which surrounded him, the better part of his life was devoted to politics and other secular matters. Not- withstanding his limited education, he was well-informed on the current topics of the day, both secular and religious. There is no doubt as far as his religious enlargement is concerned, but that his last days were by far his best days. He kept up closely with the religious movements and growth both in the state and out of it. We have no sort of doubt but ' ' His delight was in the law of the Lord. ' ' His was an active life. He was twice elected to the state senate where he served with ability. His last public trust was postmaster at Washington, North Carolina, which office he resigned after a few years, on account of failing health. He united with the Christian Church in July, 1850, under one of our pioneers, John M. Gurganus. He preached his first sermon the following December. His ministry covered a period of more than fifty years, and the judgment alone will tell of the souls he led to Christ, the sad hearts he comforted, and the good he did in various ways. Henry Smith 1789-1857 The following was taken from a memoir by Josephus Latham : 6 Elder Henry Smith, was bom at his father's residence on Fungo Creek, Beaufort County. His parents were Joseph Smith (a Baptist Minister) and Mary Smith, who were poor, so far as this world's goods are concerned; but rich in faith towards their Savior. This being so, early impressions of 338 NORTH CAROLINA DISCIPLES OF CHRIST piety were made on their son's mind and he obeyed the gospel when quite young; and having a heart full of love for his fellow beings, he commenced preaching as soon as the year 1814; and though he had never had an oppor- tunity of being well educated, yet he learned to read and write tolerably well, but his zeal for the cause he had espoused combined with splendid talents for singing, caused fine congregations to attend his ministry; and after his father 's death, having taken charge of the churches formerly under his care, prosperity dawned upon them and many were converted to the cause he had embraced; and although he had a rising family (having married Susan Ives, of Craven County, North Carolina), entirely dependent upon him for support yet he often left the endearments of home made delightful by one of the best of wives, to proclaim the glad tidings of sal- vation to his fellow man; but unfortunately in that day, the people too generally considered that souls were sufficient for the preacher 's hire ; so he struggled on in poverty for many years until his family numbered a wife and seven children, three sons and four daughters, but they all, except two sons, died before he did. His first wife, who was the mother of all his children, died in 1837, after which he married a Miss Wilkinson, in Hyde County, North Carolina, but she lived only a short time, when he broke up housekeeping and devoted his life and energies to the proclamation of the ancient gospel. He took his stand upon the Bible and the Bible alone, as the only creed necessary for the follower of Christ. Consequently, he met with bitter opposition from those who chose still to cling to human creeds, customs and doctrines, and the commandments of men; but he battled manfully for the "faith once delivered to the saints, ' ' and but for him our churches in Craven and Carteret would perhaps have "gone by the board"; but his untiring zeal, noble independence, and great knowledge of the Bible, caused many to embrace the true gospel in his field of labor, for he was one of our most, if not the most, successful preacher, as shown in winning so many to the Savior. And we all remember with pleasure the deep affection breathed toward him in every section, which he visited. Among his numerous friends and brethren, Brother Stephen W. Woolard and lady, were numbered, whom he called to see on the 6th or 7th of December, 1857, and was welcomed by them with joy. After supper, he spoke of death in a very calm manner, saying he was "ready to go at any time"; but alas! how little did that dear family think that the messenger already hovered over to bear another trophy to the spirit land. He retired to bed, and in the still hours of night, when no earthly being anticipated it, and none were there to see him die, and no loved one to wipe the cold, damp sweat from his brow, the messenger, death, came. The aged soldier of the cross pulled the covering up around his neck, and perhaps without even a struggle he yielded up his spirit into the arms of death ! On the next day the sun arose as beautifully perhaps as ever, and shed her brilliant rays upon the earth, bidding man to rise from his couch: but with it the aged man rose not. The family went to wake him, and to their astonishment they found only the body of old father Smith! MEMOIRS OP PAST LEADERS 339 Robert Whorton, of Whortonsville, who remembered Smith stated that in his latter years Smith had a perfectly bald head and was toothless. 7 Smith procured a black wig and false teeth. Mrs. C. A. D. Grainger recalled that once when Henry Smith stopped at the home of her father, Winsor Dixon, a very amus- ing incident occurred. 8 The colored servant girl went to the visiting preacher's room to carry some fresh water. Smith had discarded his black wig and false teeth and put them in a rather suggestive position on the dresser while he rested on the couch. The negro girl seeing the wig and the teeth but not observing the preacher came to a hasty conclusion and fled. She exclaimed to the household that the preacher's head had come off and was laying on the dresser. Mrs. Grainger also related that it was the custom of "Uncle" Smith to carry a soft brush, without a handle, in his pocket. With this he would brush gently the children's hair, after he had called them to him, and put his hand on their heads to bless them. Robert William Stancill J 1854-1924 5 c Robert William Stancill was a native of the Gum Swamp com- munity, in Pitt County. He was the first located minister of the Church of Christ at Winston-Salem, North Carolina. The following is a memoir given by B. H. Melton: 9 In the home-going of Brother Robert W. Stancill, the cause of the Dis- ciples of Christ on the Atlantic Seaboard has lost a faithful friend and a worthy advocate. Brother Stancill was a "Good man, full of faith and the Holy Spirit." His private life was his most effective sermon. His fine sense of honor, his quiet devotion to the finest ideals of life made his min- istry a blessing to thousands. As a preacher he had a consuming passion to "know Christ and the power of His resurrection. ' ' Jesus was real to him and he was never quite so happy as when preaching His "unsearchable riches." He loved God's Book and God's Church and God's people with an undying affection. The neediest field for service made the greatest call upon his heart and he en- dured many hardships as a good soldier of Jesus Christ. He was born in the ' ' Old North State ' ' more than seventy years ago, graduated from the College of the Bible under the teaching - of the immortal trio, Grubbs, Graham, and McGravey. He devoted over forty years to the gospel ministry. I While quite a young man, he met and married Miss Sallie Dixon of 'Hookerton, North Carolina, a woman of rare culture and character and the 340 NORTH CAROLINA DISCIPLES OF CHRIST daughter of the sainted Dr. Dixon and ' ' Mother Dixon ' ' as we young ministers loved to call her. Mrs. Staneill is often called a model preacher's wife. In the closing days of brother Staneill 's life it was beautiful to see the devoted wife, the three sons, and two lovely daughters minister to the father. His going was like a golden sunset. On August the 30th we laid him to rest in Columbia Cemetery, near Washington, until the "dawning of the morning." Our prayer should be: "Heavenly Father prepare us for the last great change, when the body shall have done its work on earth and the Spirit enters on its eternal adventure, when God shall crown His faith- ful ones and the faces of those we love shall smile us into heaven." Edward Kerman Statzer 1839-1875 Dr. Henry D. Harper gave the following memoir: 10 The outlines, at least, of every life that has been spent in toil and sacri- fice for the good of others, deserve a place in our memory, and to be trans- mitted to future generations for their encouragement. Brother E. K. Statzer was born in Abingdon, Virginia, September 15th, 1839, but was brought up in Russell County eighteen miles from the place of his birth. His parents, who were zealous Methodists had him sprinkled in infancy, and while young, he manifested a desire to be useful in the work of the Lord; and having imbibed the doctrine of Methodism, at an early age he became a member of that denomination, where he soon manifested that spirit of perseverance, and self-denial which seemed to be present in every act of his after life. In 1861, when the first war notes were sounded throughout the Old Dominion, he volunteered his services in defense of the home of his mother, but on account of physical disability, he was put on light duty in the City of Richmond, as clerk in the Quartermaster's Department. In 1862, becoming dissatisfied with the tenets of Methodism he united with the Missionary Baptists and was immersed by the Rev. Dr. Burrows, then of Richmond. On the 20th of January, 1864, he was united in marriage to Miss Esther Braddy, of Fayetteville, North Carolina, Rev. Leander Keer officiating. His wife had been a Methodist about five years, but soon joined the Baptists with her husband, believing that all religious parties were doing good. At the close of the war, in 1865, they returned to his father's home in Russell County, Virginia, where his wife first met a congregation of Dis- ciples, and on their first interview with Brother J. C. Campbell, who was preaching for the church at that place, her mind was forcibly impressed with the simplicity of the Gospel as preached by the Disciples, and in her own language, she had at last "found one Christian who took the Bible in its native simplicity as it was. ' ' Reading, investigation and discussion ensued, and Bro. Statzer, also, soon saw new beauty in the Word of God. MEMOIRS OF PAST LEADERS 341 Their friends and relatives sought to divert their attention from the new, and supposed dangerous, doctrine; but in this they were not successful. Having made up their minds, coolly and deliberately, husband and wife together, resolved to acknowledge nothing as an authoritative document in matters of religion, but the Bible alone, and to follow its teaching in all things. Accordingly, in September, 1866, they united with the Church of Christ at some point in "Washington County, Virginia, under the ministry of Sam- uel Millard, but took membership at Oak Grove, Russell County, where he was soon appointed to fill the office of Elder. In September, 1869, he removed to Taylorsville, Tennessee; and on the 14th of May, 1870, was ordained to the work of the ministry, by J. C. Campbell, Thomas J. Crosswhite, and John W. Mink. In January, 1871, he started on a teaching and preaching tour in Ten- nessee and North Carolina, which lasted some months, after which he re- turned to his home in Virginia. In March, 1872, he removed to Battleboro, North Carolina, where he remained, however, only until June, when he removed to Fayetteville, North Carolina, where he devoted the remainder of his life to the ministry among the poor. This was a very uninviting field, and it required excessive and tedious labor to make an impression; and having at the same time to labor for means to sustain his family, it was all the more burdensome. Like other men, he did not have the foresight of a prophet, and like other men, made some mistakes. His ministry was full of hardships and many disappointments, but his unyielding spirit would not allow him the recreation necessary to health, hence his speedy decline in health, and premature death. He had succeeded in organizing a congregation of about 72 members in Fayetteville, but when he became unable to "feed the Flock," many of them went astray. The writer visited him during his last illness, and though he suffered long with that dread disease, consumption, yet, his fortitude, meekness and submission, plainly bespoke what manner of man he was, and told that all was well! On the 30th day of March, 1875, in the 36th year of his age, in the arms of Jesus he calmly closed his eyes in that sleep which is sweet only to the Christian. Lemuel David Sumerlin 1845-1877 The following was taken from a memoir by John J. Harper :" If the success or failure, in high and holy attainments, of each succeed- ing generation, is largely attributable to the conduct of the generation which preceded it, then the ennobling deeds of the wise and good should be carefully embalmed, and faithfully transmitted for the benefit of those who are to come after them. 342 NORTH CAROLINA DISCIPLES OF CHRIST The subject of this brief notice was bom in Duplin County, North Caro- lina. His parents, Jesse and Margaret Sumerlin, some years afterwards, moved to Wayne County, and settled on a farm, where they now reside. They soon became faithful followers of the Lord themselves, and encour- aged their children to do so. They were in humble circumstances, and often found, their energies severely taxed, and their resources heavily drawn upon to meet the current necessities of their large family. Under these circum- stances, brother "Lem, " as he was familiarly called, found it necessary to rely mostly upon the proceeds of his own industry while in pursuit of knowledge. In order the better to accomplish this, after remaining and laboring with his father on the farm, until he attained his majority, he attended school and engaged in teaching alternately; and by rigid economy, and incessant application he obtained a good English education, with a fair knowledge of the Latin. When about twenty-two years of age, under the efficient ministry of brother Josephus Latham, he became concerned about the future welfare of his soul, and being convinced that the Gospel, as preached by the Disciples, was the Gospel of the Son of God, he yielded to its demands, and was bap- tized into Christ by brother Latham. He was very observant of men and things, and immediately on becoming a Christian, he noticed the great divergence from the divine line, of many sa-called Christians, and, also, the world's great need of the Gospel in its original purity, divested of all human appendages. This enkindled in his heart a desire to raise a warning voice against sin, and to point the world to that Savior whom he had accepted, and in whom he had found peace through obedience. The congregation at Mill Creek of which he was a member, being satis- fied of his moral worth and Christian faithfulness, and, also, of his knowl- edge of the plan of salvation, and promise of usefulness to the cause of Christ, ordered that he should be ordained to the work of the ministry, which was done in October, 1S69, the writer and the elders of the church officiating. His first sermon had been preached in August, of that year, which was the beginning of a brief but useful ministry. His discourses were generally short, well arranged, and argumentative, rather than hortatory. He copied in a book kept for the purpose, an out- line, or skeleton of each of his discourses, together with the date and place where they were preached, the number baptized, and many other items of interest worth preserving. He had a clear, vigorous and well-balanced intellect, and had his physical endowments been equal with his mental, he could have become a tower of strength in the gospel field. But, having a weak, nervous system, his inces- sant mental application, while engaged in teaching and preaching, made rapid inroads upon his health, and finally prevented the realization of his fondest dreams. He was married March 18th, 1875, to Miss Emma Etta Bryan, of Samp- son County, who, with one child, a little daughter, survive him to mourn the loss of an affectionate husband and tender father. MEMOIRS OF PAST LEADERS 343 On the third Lord's day in April, 1875, he preached at his regular ap- pointment, at Eureka, in Wayne County, and then rode home several miles, facing a cold, piercing wind, from which he contracted a deep cold, which settled on his lungs, and rapidly developed into consumption, from which he suffered a little over two years, when death came to his relief. The attack was very severe and unyielding, so much so that he said to the writer, on one occasion, that he never had entertained any real hope of recovery. He was a strong believer in the divine origin of the contents of the Bible, and hence his abundant resource of consolation in the immediate prospect of death. On a fly-leaf of his Bible, written in his own hand, we found these words: "Read with care, Study with prayer — "Twill thy heart console, And save thy soul. ' ' A few days before his death, in conversation on the subject, he said to the writer, ' ' I am not afraid to go ; I have tried to do my duty. I can willingly leave everything but my wife and babe. ' ' Here the thought of his young wife and infant daughter, both of whom he tenderly loved, moved him to tears; but, suppressing his feelings, he added, "the Lord will take care of them, ' ' and seemed to feel resigned. He died calmly and peacefully, at his father's house, in Wayne County. His mind was unclouded, and his faith and hope strong and brilliant to the last moment. Notes l Minutes, 1900. 2 "L.ife and Times of John T. Walsh," pages 102, 103. a Minutes, 1860. 4 Ibid., 1851. 5 Carolina Evangel, March 11, 1909. "Minutes, 1859. 7 In personal interview with the author. 8 Ibid. "North Carolina Chris- tian, Oct., 1924, page 14. ^Minutes, 1877. "Ibid., 1878. Chapter XXXVII MEMOIRS OF PAST LEADERS (CONTINUED) Peter Stephen Swain 1862-1906 Peter Stephen Swain was a native of Washington Comity, the son of C. W. and Ann Eliza Swain. He was ordained to the ministry at the Kinston Convention, 1894. The following was taken from a memoir by J. R. Tingle -, 1 He was reared by Christian parents, and in early life gave himself to the Lord and was baptized by Brother J. W. Gurganus. He was married to Mis. Lora Windley Harrison, June 15, 1882, in Norfolk, Virginia, by G. P. Rutledge. He was an affectionate husband, a kind and loving father and a good neighbor. He leaves a wife and five children and a wide circle of friends to mourn their loss. He was an earnest and faithful Christian from the time he obeyed the gospel until his death. Soon after his connection with the church, he be- came a leader in Sunday School and prayer meeting work. He was at one time Sunday School evangelist and did- acceptable work and awakened an interest in this line that has never been lost. The Sunday Schools were revived, and their work has steadily grown. As he advanced in the work of the Lord he desired to enter the ministry. To prepare himself for his chosen work he entered Bethany College, West Virginia, September, 1891, and continued for one year. Not feeling financially able to finish the course at Bethany he entered Carolina Institute September, 1892, and Caro- lina Christian College in September, 1893, and completed the courses of study required by the institution. While in Carolina Christian College he completed the Bible course taught by the writer. This course was a copy of the Bible College course of Lexington, Kentucky. He began the ministry in 1894 and continued a faithful advocate of the gospel until his health failed about two years before his death. For nearly two years he suffered from a complication of diseases that medical aid could not reach. The writer visited him many times during his illness and he was hopeful until the end. His funeral services were conducted by Brother D. W. Davis in the presence of many sorrowing friends. Like many other preachers in North Carolina, he connected farming and other secular duties with his ministry in order to receive a support for himself and family. For ten years he was active in the ministry and notwithstanding his secular engage- ments, he was successful in the ministry and accomplished much good for the cause of his Master. He loved to work and labored fruitfully under 344 MEMOIRS OP PAST LEADERS 345 many disappointments to build up the Cause in his native State. His life was consistent with his ministry and his good example added much force to his preaching. He still lives in the hearts and memories of those who knew him, and his influence will long live in the lives of others. He was at one time supervisor of public schools of Washington County and served the people acceptably for two years. Owing to political changes, he was not re-elected, but his work was well done and to the general satisfaction of the people. He was a recognized leader of prohibition in his county, having can- vassed the county. He was an independent candidate for representative on a temperance platform and received a very respectable vote, but not enough to elect as the temperance vote was divided. He was a strong advocate of all missionary work and in full sympathy and hearty co-operation with every line of church work. The writer was connected with him in most of his ministerial life and he was faithful and true to every trust committed to his care. He has left a record of good works, and will long live in the lives of others. Samuel W. Sumrell 1854-1921 Samuel W. Sumrell was a native of Lenoir County. The fol- lowing was taken from a memoir of him given by J. R. Tingle : 2 He was married to Miss Eunice Haddock June, 1878. He united with the Union Baptists at the age of fourteen, but in a few years he united with the Christian Church at Bethel where he remained a faithful and active member until his death. He was an Elder in his home congregation for many years and held communion services in connection with the Bible School and conducted regular prayer meeting services every Sunday night. In this way he rendered faithful and valuable service to his home church for many years and laid the foundation for more efficient work in the future. Later in life he decided to enlarge his usefulness and enter the active ministry. He realized the need of a better education and entered school laboring under many disadvantages to better prepare himself for his chosen work. He was ordained and set apart to the ministry by J. J. Harper, J. L. Burns and the writer, at the Convention held in Hookerton, October, 1890. He at once began serving weak and destitute churches, supplement- ing his small salary by farming and other manual labor. While I was located at Grifton in 1893, he took from me part of the Bible Course given at the College of the Bible, Lexington, Kentucky, also preparation and de- livery of sermons. This short course was a great help to him in his careful study of the Bible and preparation of his sermons. He was strictly a Bible preacher. While he was not an eloquent speaker, he always had a Bible message and the people heard him gladly. He was a preacher of unques- tioned Christian character, honesty and morality. He practiced what he 346 NORTH CAROLINA DISCIPLES OF CHRIST preached and lived as he taught others to live. Like Enoch of old, he walked with God. His consecrated life gave forco and power to his simple gospel sermons that made him a power for God. His ministerial life was largely spent among the weak and destitute churches, building up old ones and organizing new ones in new fields almost without money and without price. As I think of this noble man of God, I am reminded of what Paul said to the Church at Pnilippi, ' ' For me it is better to depart and be with Christ, but for you it is better that I should remain." For Bro. Sumrell it was better that he should depart and be with Christ, but for the weak churches that he so faithfully served, it was better that he remain that he might continue to feed them with the bread of life. He was a firm believer in the Bible and no one ever questioned his soundness of faith in the Divine authenticity of the Scriptures. He left a wife, four children, two sons and two daughters, one brother and one sister, and a host of friends to mourn the loss of one so near and dear by the ties of life. He was a loving husband, kind father, and a good neighbor. He has gone to reap his reward for a long life spent in the faithful service of his Master, but he still lives in the hearts and mem- ories of his many friends left behind, and his good works still follow him. The funeral services were conducted by B. P. Smith, assisted by C. W. Howard and W. J. Shelburne, and the writer. His last remains were laid to rest in the old family cemetery to await the resurrection of the just at the last day. A large congregation assembled to pay their tribute of re- spect to one so faithful and true. Joseph Wickliff Trotman 1835-1892 Joseph Wickliff Trotman was a native of Gates County, a son of Quentin H. Trotman. At an early age he united with the Missionary Baptist Church. When forty-five years of age he affiliated with the Disciples, being convinced by the preaching of Henry C. Bowen, and others. The following was taken from a memoir of him by Dennis W. Davis : 3 Bro. Trotman was first married to Miss Margaret Madry, in 1855, to whom seven children were born. He was married a second time, January 11, 187(3, to Mrs. Mary Goodwin; one child was the result of this marriage. Bro. Trotman received his education at Wake Forest College and being a man of fine intellect, he soon became a very successful teacher. He was set apart to the gospel ministry at Farmville, Pitt County, in 1883, and for some time afterwards divided his time between teaching and preaching. The year previous to his ordination, he contracted consumption, which caused him to be comparatively inactive in the gospel ministry. How- MEMOIRS OP PAST LEADERS 347 ever, he was a preacher of no mean ability, and did much to establish primitive Christianity in his own county, Perquimans. It was my pleasure to know Bro. Trotman for a number of years, and a part of the time very intimately. We were set apart to the ministry of the Word at the same time, and I preached for his home congregation dur- ing 1S92. I visited his home monthly, and can say without exaggerating, that he was one of the most liberal, exemplary Christian men I ever knew. His soul was filled with a desire to see the Master 's kingdom cover the whole earth, and he labored to that end. We have known him time and again to walk six miles in the country, although in feeble health, to attend the services of the church and commemorate the death of his Lord and Master. He was a firm believer in the Christ, as the Son of God and Savior of the world, and hence his word was not to be compromised. He did his last preaching in Martin County during '91, at which time he lived in the town of Jamesville, and presided over the Jamesville High School. He was forced, on account of failing health, to give up his work in Martin and return to his home in Hertford, Perquimans County, where he spent the remainder of his earthly life. ( Dr. John Tomline Walsh 1816-1886 Dr. John Tomline Walsh was the father of the co-operative work of North Carolina Disciples of Christ. He was born in Hanover County, Virginia. He joined the Methodist Church in 1830, and was assistant Circuit rider of David Wood on the Lunenburg group in the Virginia Conference. He soon united with the Baptists, in Caroline County, Virginia, and was or- dained by them to the ministry. From independent study of the Word, and from reading the Christian Baptist and hearing A. Campbell preach in the Old Sycamore Church, in Richmond, he united shortly with Disciples and ministered in Eastern Vir- ginia. In 1845 he located in business in Richmond. He went to Philadelphia in 1848 to study medicine. There he received the M.D. degree from the Eclectic Medical College of Pennsyl- vania, and served them as Professor of Anatomy and Physiology. In 1850 he returned to Richmond to practice medicine. Through the insistence of John Patrick Dunn he came to North Carolina March 15, 1852, and preached his first sermon at Fellow's Chapel, near Grifton. The remaining thirty-four years of his life were spent in North Carolina, except one year, when he lived in Baltimore. He held the most important positions in the gift 348 NORTH CAROLINA DISCIPLES OF CHRIST of his North Carolina brethren. He was President at six State Conventions. He was a State Evangelist. He was a pastor of the Kinston Church. He edited fourteen periodicals in North Carolina, from The Christian Friend of 1853, to The Living Age of 1885. He wrote books, sermonic, doctrinal, biographical, and controversial, of which at least six attracted considerable atten- tion. He also wrote many tracts. It fell to the lot of Dr. Walsh to lead North Carolina Dis- ciples into an effective co-operative service, and to mould senti- ment for it with his powerful pen and his confident spirit. In 1857 he headed a committee which drafted a Constitution duly adopted for an annual State meeting of the Disciples to be com- posed of representatives of the churches. Of course this co- operative plan met with objections here and there, but Dr. Walsh and his able contemporaries stood by it with all their resources, and it is the platform in ideals and spirit upon which the Disciples' co-operative work in this State has been projected for more than two generations. Dr. Walsh led in a general meeting of Disciples at Kinston April 28, 1877, in the formation of the North Carolina Christian Missionary Society. This was a mere aggregation of individuals with a missionary spirit, and its funds were derived from gifts of life directors, life members, and annual members. It was co-ordinate with the State Convention, but was not constitution- ally identified with it, as is the North Carolina Christian Mis- sionary Convention, which later originated and is incorporated as such. Dr. Walsh fought with outstanding ability for the life and service of this Society. He was the first Corresponding Sec- retary, and Dr. Frank W. Dixon the first President. Speaking of the work of this Society he said: "Our people need to be aroused on this subject of missions, and that speedily, otherwise the cause we profess to love will languish and the pall of dark- ness and death settle down upon all our churches. God will not bless us unless we as a people become more liberal in the support of the Gospel. All our preachers should consider it a part of their special duty to plead the cause of missionary work." Alexander Campbell said: 4 "Our Brother Walsh wields a strong pen, guided by good sense, Christian knowledge and dis- cretion ; and * * * can do good service to the cause of Bible Christianity. ' ' MEMOIRS OF PAST LEADERS 349 Moses Tyson Moye said in a memoir of him in 1887 : 5 His labors in North Carolina, as evangelist, pastor, writer, publisher and debater, extending through a period of about thirty-three years, were almost incessant, and often laborious. In the transitory state of the Disciples from sectisni to a more exalted conception of Scriptural teaching and practice, Dr. Walsh became a factor of much strength and power, and contributed largely towards the demolition of hoary errors of Biblical knowledge and interpretation, then so universally prevalent among the public expounders of the religion of the Lord Jesus the Christ. As a defender of the faith held by the Disciples, no man in the State has so successfully met and over- come the charge of "heresy" and " unevangelical teaching," by which the Brotherhood have been so bitterly and persistently charged, as he. When- ever, wherever, and by whomsoever assailed, he was ever ready to stand at the breach, and wield a trenchant blade, in the defense of truth and justice, before which many plumed knights of sectarianism have gone down to the dust, in confusion and dismay. This work, for which he was peculiarly fitted by nature and education, entitles him to the grateful consideration and appreciation of his brethren — a large debt for which a just meed of praise has never been accorded him, even by those whose battles he so suc- cessfully fought and won. His co-laborers are gathering the fruit of his ardent toil, probably unmindful of the planter and waterer, who helped to prepare for the harvest. Evidently the power and trend of his mind were controversial, and when pressed in the spirit, in seasons of revival, and under the inspiration of truth attacked, he became eloquent and impressive, and displayed con- spicuously a high order of talent and logical acumen. However, as a writer and publisher, he will be best known to posterity. * * * A year or more before death released him from his labors of love, bronchitis prostrated him, for a time, and greatly impaired his voice, and a partial attack of paralysis so affected his mind that, "the old man eloquent," lost the prestige of his mental vigor, from which he only partially recovered. His last days were passed amid great trouble and anxiety, and bodily suffering, for which there seemed to be no alleviation. Ripe in years and honors, with the glow of Christian hope lighting his pathway to the grave, he fell asleep in Jesus, and was buried by the side of his last wife, in the Cemetery at Kinston, North Carolina, to await the resurrection of the just, and then to enter into the full fruition of hope and peace, in Christ Jesus, forevermore. Willis Eobert Williams 1826-1910 Willis Robert Williams was a native of Pitt County. He at- tended more than fifty of the Disciples' State Conventions. He was the son of Robert Williams and the grandson of John Wil- liams, who was a Pitt County patriot in the American Revolu- 350 NORTH CAROLINA DISCIPLES OF CHRIST tion. 6 The great-grandfather, Robert Williams was from Wales. This Robert Williams first located in Pennsylvania, and came to Falkland community in Pitt County in 1727. W. R. Williams was left an orphan. An uncle reared him and gave him a good college training. He early became prominent in public service, serving as a member of the County Board of Education and examiner of teachers. He was a Justice of the Peace for twenty years. He was master of the local Grange, also for a period, of the State Grange, and often attended the National Grange meetings as a delegate. He was a member of the State Board of Agriculture for a considerable period. He served in the House and Senate at Raleigh in various terms from 1866 to 1890. He introduced a Confederate Pension Bill in the House at Raleigh in 1866, the first in the Southern States. He married Miss Harriet P. Leary, daughter of Colonel Thomas H. Leary, of Edenton. He was a founder of North Carolina State College at Raleigh. He originated the six per cent interest law, but another secured its passage through the Legislature. He was a Disciple layman for more than sixty years. Virgil Angelo Wilson 1834-1905 Virgil Angelo Wilson, pioneer preacher of the Disciples of Christ in the North Carolina Piedmont, was a native of Pfaff- town, North Carolina. His father, Dr. Wilson, located at Dow- elltown, one mile from Yadkinville, North Carolina, while Virgil was a youth. He married Miss Martha Hauser, December 27, 1856. Virgil Wilson had just begun the practice of law at Yadkin- ville when he heard the pioneer Christian preachers, Dexter A. Snow and Dr. William H. Hughart. Later he went to Snow- ville, Virginia, where Dr. Chester Bullard baptized him. He then prepared for the ministry at Bethany College. He preached at Pfafftown during the War Between the States to a company of soldiers encamped there. Soon after the war, J. A. Transou became the first member of the Pfafftown Christian Church. In the Sixties and Seventies Wilson preached much in Eastern North Carolina. He led a revival at Wilson in 1866, in which W. N. Hacknev, father of the well-known Hacknev Broth- MEMOIRS OF PAST LEADERS 351 ers, was converted. He worked likewise at Kinston in 1870 with Dr. Joseph Henry Foy. Wilson led Andrew J. Loftin into the Kinston Church. Loftin was the leading lawyer of Lenoir County, and the pivotal man in the Kinston Church of Christ at a critical period. Several among the strong characters of Eastern North Caro- lina Disciples of Christ of today owe their church connection to the powerful preaching of Virgil Wilson. Virgil Wilson was a man of pronounced eccentricities, yet his sermons were profoundly impressive, and long remembered for their eloquence. He had a peculiar method in his evangelistic preaching. He would not stand in the pulpit but would walk up and down in the aisles with an open Bible in his hand. He would impress individuals in the audience by holding the open Book so they could read a certain passage while he quoted the same passage to them from memory. Robert Hart Rountree related an incident which occurred at Rountrees Church in the Seventies while Wilson was preaching there. 7 He said that the congregation was so spellbound by Wilson's eloquence that they sat quite silent for a period after he had closed. Rountree became restless and asked another preacher who w T as present, who was considered an indifferent speaker to speak to the crowd. Rountree said: "I knew it was late and that the crowd ought to go home, and if this man started to talk I was sure they would start home." They did. The spell was broken. It is related that Wilson was moved to devote his life to the ministry by the following circumstances. 8 He was a young lawyer at Yadkin ville. He was given a case involving a tragedy. A mother was accused of murder of her own child. She was poor and had employed no counsel. The judge appointed Wil- son as her attorney. Wilson said long afterward that he be- lieved when he took her case that she was guilty, and that after he had talked with her in the jail preparing her defense he virtually knew she was guilty. But he put all of his strength into the defense. He made a speech to the jury which brought tears to their eyes. He won their verdict. He decided then and there that his calling was the ministry. 352 north carolina disciples of christ Henry Winfield 1845-1897 Henry Winfield was a native of Pantego, Beaufort County. About 1872 he married Mrs. Mary Voliva, daughter of William Gradeless of Pantego. She was "a faithful helpmeet." The following was taken from a memoir given by W. 0. Win- field : 9 In September, 1873, at his home church in Pantego, he confessed his faith in Jesus and obeyed from the heart the ' ' form of doctrine whereunto he was delivered ; and being made free from sin, ' ' he became, indeed a servant of Jesus, and entered immediately upon an active christian life. On the first day of February, 1874, he was ordained to the ministry of the Church of Christ by brethren Augustus Latham and John E. Win- field. He preached his first sermon in Pantego, and on a cold Sunday morning in April baptized his first convert in Tarkill Creek near Pantego. He soon received a call to take the Pastoral care of the churches of Beaver Dam and Old Ford. At the end of two years of faithful service with the above churches, he resigned and moved to Robersonville. He served the Robersonville and neighboring churches for ten years when he resigned to take charge of the Pamlico group. Under his wise counsel and untiring efforts, the above churches were very much strengthened, and walking in the fear of the Lord and comfort of the Holy Spirit were greatly multiplied. His educational facilities were limited; but he improved them to the best advantage, and, by dint of energy, obtained a fair education and a good store of general information. He was a great reader, a deep thinker and possessed a remarkably good memory. He was firm, independent, and not afraid at any time to speak out his convictions of right. He was blessed with a strong, logical, inquiring mind, commanding form and a good speaker. His sermons were compact, logical and severely scriptural. He was elected President of the North Carolina Christian Missionary Convention in 1892, which position he filled with entire satisfaction to his brethren. His services were also sought in the political field. In 1896, while filling his appointment, he was nominated by acclamation by the Democratic County Convention of Pamlico county to represent them in the State legis- lature. He modestly declined the honor choosing the higher position of preaching the gospel to populists, republicans, and democrats. He was nearing the completion of his seventh year with the Pamlico group, when the summons came to cease laboring in the church militant and come up higher to enjoy the realization of the "exceeding great and precious promises" of Him whom he so beautifully served. He was re- turning from New Bern to his home in Bayboro when the end came. He stopped with Bro. Barzilia Holton, a very warm friend, was taken suddenly ill, and in two hours was ' ' absent from the body and present with the Lord. ' » memoirs of past leaders 353 James Latham Winfield 1852-1897 James Latham Winfield was a prominent minister and editor among North Carolina Disciples of Christ. He was a founder of Carolina Christian College, Ayden, North Carolina. He was born in Beaufort County, and died at Washington, North Caro- lina. He early united with the Union Baptists and began to preach when seventeen years of age. He united with Disciples of Christ, 1871. He was a student in the College of the Bible, Lexington, Kentucky, from April, 1873, to June, 1874. He married Miss Sarah A. Ellis, February 22, 1876. From 1879 to 1885, he was editor of the Watch Tower, and again from March, 1889, to September, 1897. He was chairman of Beaufort County Board of Education at the time of his death. His persistent and powerful agitation in the interest of higher education among the Disciples of North Carolina, was his out- standing contribution to their history. J. R. Tingle said in a memoir of him: 1 " Bro. Winfield was a strong friend to every educational enterprise. lie labored earnestly and faithfully for several years to establish somewhere in North Carolina an institution of learning to be owned and controlled by our brotherhood. He finally succeeded in establishing the Carolina Chris- tian College at Ayden, North Carolina. The accomplishment of this effort was one of his greatest desires, and the existence of this institution is due to the increasing efforts of the deceased. In his death, the Carolina Christian College sustains the loss of its most earnest and ardent advocate. He occupied an important position in the educational movements of his county and at the time of his death, was chairman of the county Board of Education. In 1896 he was unanimously nominated for the Legislature in Beaufort County, but his devotion to the ministry and his editorial duties caused him to refuse this honor esteeming the reproaches of the cause of Christ greater riches than political honors. Bro. Winfield was a successful preacher, ever ready to contend for the faith and hope of the gospel. He was logical in his conclusions and relied implicitly for results upon the Word of God. He was social, mingling freely with all classes, being able at all times to make himself pleasant in all circles . He was able to suit his conversations and customs to all classes so that his company and counsel was gladly received by all. This natural gift drew to him a wide circle of friends, and no preacher in our ranks carried a larger following. He was alwavs foremost in arranging 354 NORTH CAROLINA DISCIPLES OF CHRIST and executing every line of missionary work. His wise suggestions and skilful management will be greatly missed in our State work, but he has only gone to a higher field of labor and his works still follow him in the lives of those he has led to Christ and the wise plans he lias laid. John Robert Winfield 1820-1899 John Robert Winfield was a native of Pantego. The following was taken from a sketch of his life published in the Minutes of the State Convention of 1899. Bro. Winfield 's educational advantages were only such as the public schools of that day afforded, which were very inferior. At the age of eighteen he made profession of his faith in Christ, at old Concord church, now Pantego, and was baptized by Elder T. J. Latham. Having- seen the light himself, he was not content to remain idle while so inany were living in darkness, hence he soon began to exercise his talents in public. Bro. Winfield entered the ministry at a time when it was very unpopular to be known simply as a disciple of Christ. The church and the times required men who were familiar with the scriptures, hence the word of God was his daily companion. It was truly the weapon of his warfare. He knew nothing else as he knew the Bible. He preached his first sermon in Concord church at about 21 years of age, and almost the remainder of his life was spent in the gospel ministry. Bro. Winfield was very modest and retiring in his manners, hence he was slow to adopt new methods in church work. However, it is said to his credit, that he was heartily in sympathy with every advance movement of the church, and worked wherever he was called or sent. In all probabil- ity he did more preaching for less remuneration than any man amongst us. Bro. Winfield was first married to Nancy Saterthaite, about the year 1850. Two children resulted from this union, both of whom are dead. He was married a second time in 1856. The Lord blessed this union with four children, one of whom is now living. A third marriage occurred in 1877, to Miss Porter, of Pantego, which resulted in the birth of seven children, five of whom are now living. As stated above, the principal part of Bro. Winfield 's life was given to the ministry, and that too, with little remuneration, hence, when old age and affliction came on, ho found himself with a large family, no home, and but little income. We blush to record these facts concerning a life spent almost exclusively in the gospel ministry as was J. R. Winfield 's. Had it not been for the kindness and love of Pantego church, and a few others for whom he had preached in former years, specially St. 's Delight, his latter days would have been unpleasantly spent. During the last few years of Bro. Winfield 's life he was very feeble and did but little preaching. A short while before the end came he had a stroke of paralysis which silenced his voice forever on earth. MEMOIRS OP PAST LEADERS dOE) Thomas W. "Whitley 1825-1912 Thomas W. Whitley was a native of Beaufort County. L. T. Rightsell gave the following memoir of him in 1912. lx "He was married three times, first to Miss Lula Ann Squires about 18-15, next to Miss Caroline Burgess and last to Miss Mollie Satchwell. Brother "Whitley was baptized about 1857 by Amos J. Battle, and served many years in the Christian min- istry. Owing to his advanced age and feebleness, he had not engaged in active work in many years. He is survived by a number of children and grandchildren.'' Notes ^Minutes, 1907. : Ibid., 1922. 3 Ibid., 1892. "Millennial Harbinger. 1855, page 175. ^Minutes, 1SS7. G "Sketches of Pitt County," by Henry T. King, page 253. 7 In personal interview with the author. "Story current among some elderly Disciples in Forsythe County, which was related to the author. "Minutes, 1S97. »Ibid. "Ibid., 1012. page 7. APPENDIX A CIRCULAR LETTER, READ AND ADOPTED IN THE AN- NUAL MEETING OF BETHEL CONFERENCE OF NORTH CAROLINA, AT PINEY GROVE CHURCH, SAMPSON COUNTY, NOVEMBER 11-13, 1841 Dear Brethren : The professors of Christianity may he divided into two classes or parties. The one party contends that the Christian Religion came pure from the Holy Apostles and Evangelists — and that it is contained in the New Testament. The other party, though professing a belief in the divinity of the scriptures, contend, nevertheless, that they are not a sufficient rule of Faith and Dis- cipline — and that Formulas of Discipline, composed by unin- spired men, are indispensably necessary, as bonds of Christian union. Among the former party I think the brethren, commonly called Free Will Baptists, may generally be classed. Indeed the 7th article of their creed, as published, says: "We believe the whole Scriptures are true, and that they are the only rules of Faith, and Practice." The object of this address is to enforce this article by show- ing its accordance with the practice of the primitive Christians ; and that all Christians can unite on the Scriptures and on no other bond of union. That it is according to the practice of primitive Christians. See Acts. 2c 42v. "And they continued steadfastly in the Apostles' doctrine" etc. And the Apostle Paul, addressing the Galatian Church, cautions them thus: "But though we, or an angel from Heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you, than that you have received, let him be ac- cursed. ' ' Gal., first ch. 8 and 9 verses. Tertullian, in his apology for the Christians, written about the end of the second century, says: "We are a body within one bond of religion, discipline and hopes. We meet in our assemblies for prayer. We are compelled to have recourse to the divine oracles for caution and 358 NORTH CAROLINA DISCIPLES OF CHRIST recollection in all occasions. We nourish our faith by the word of God," etc. See Justin Martyr's Apology. In short it is ad- mitted on all hands, so far as I am informed, that the churches were independent of each other, and had no other authoritative creed or discipline than the Scriptures, until the Emperor Con- stantine convened the first Ecumenical, or general council, which was held at Nice, A.D. 325. Since that time creeds and confessions of faith, drawn up by uninspired men have mostly influenced the professed Christian world. And what have been the consequences? The Roman Catholic Church alone boasts of having slain fifty millions of those whom she calls heretics — to say nothing of the unchristian contentions, murders, and wars of the other sects and denominations of Christendom. — Omit- ting also to notice particularly the many absurd and contradic- tory dogmas which have been, and are, even now, countenanced by those who profess to be Christians. All Christians can unite on the Scriptures as the rule of faith and practice, and on them alone. In the 17th chapter of John's Gospel we are informed that our Savior prayed: "That they (the Apostles) might all be one, As we (the Father and Son) are one." And again, "neither pray I for these alone, but for them also which shall believe on me through their word ; that they all may be one ; as thou, Father, art in me, and I in thee, that they also may be one in us; that the w r orld may believe that thou hast sent me." Hence it appears — that the uniting of believers on the word of the apostles and Evangelists, as the basis of their union, must precede the faith and of consequence, the conversion of the world. And assuredly, nothing is better calculated to blind the understanding and harden the heart of the unbeliever, than the present divided state of Christian professors. Again, we have seen, that for nearly three centuries Chris- tian professors "remained steadfastly in the Apostles' doctrine" ; that they were "a body united in one bond of religion, discipline and hope:" "having recourse to the divine oracles for caution and recollection on all occasions," etc. And yet we know T that during that period Christianity flourished in spite of all the op- position and persecution of Jews and heathen. Why would it not flourish again if its professors were again to return to the Apostles' doctrine, as their rule of faith and discipline, laying APPENDIX 359 aside all uninspired creeds, etc. and appealing in all cases to the Scriptures, and to them alone? Let us select one or two examples to illustrate our views. Bap- tism is one great source of the unholy contentions which pervade Christendom. Some professors contend that baptism means either sprinkling, pouring, or immersion. Others contend that it means immersion only. "Why cannot all unite on the practice of immersion, as all admit its correctness ; and dispense with sprinkling and pouring, which some cannot conscientiously practice ? Another source of contention is Calvinistic predestination. What is to be done with him who supposes Calvinism to be true? If his walk is orderly and pious, let him not be excom- municated for opinion's sake. But if he endeavors to enforce his opinions as a bond of union or church membership, he then becomes a schismatic, and should be excluded. Two persons may be of the one Faith, practice the one Baptism, and adore the one Lord, etc., and yet differ in opinions on many subjects not clearly, if at all, revealed in the scriptures. Is it necessary that all should think precisely alike? Certainly not. It is prob- able no two persons in Christendom think exactly alike on all points respecting the Christian Religion ; and of course no church could exist if this were required. That all can unite on the Scriptures, we have endeavored to prove, so far as the limits of a circular will permit. That they cannot unite on any one sectarian creed, needs no other proof than the present divided state of Christian professors. Let us then, my beloved brethren, adhere to the divine or- acles, and endeavor to regulate our conduct both as members of the church of Christ, and as members of society, according to their instructions. Let us not only at home around our family altars, but also on every Lord's Day in our churches, continue steadfastly in the Apostles' Doctrine, etc. Above all things let us abound in Love, without which Christian profession is vain. Yours in Gospel bonds, Thomas J. Latham. 360 NORTH CAROLINA DISCIPLES OF CHRIST APPENDIX B HISTORICAL COMPENDIUM OF STATE CONVENTIONS, DISCIPLES OF CHRIST IN NORTH CAROLINA Bethel Conference of North Carolina I Year — Church — County — Presiding Officer — '1811 — Piney Grove, Sampson, Winsor Dixon. 1842— Welehe's Creek, Martin, Thos. J. Latham. 1843 — Wheat Swamp, Lenoir, Winsor Dixon. 1844 — Hookerton, Greene, Thos. J. Latham. "7 Bethel Conference and Union Meeting of Disciples of Christ in North Carolina 1845 — Piney Grove, Sampson, John L. Clifton. 1846 — Post Oak, Craven, Winsor Dixon. 1847 — Pleasant Hill, Jones, Thos. J. Latham. 1848— Mill Creek, Johnston, Thos. J. Latham. 1849 — Kinston, Lenoir, Reuben Barrow. 1850— Rountree's Pitt, Thos. J. Latham. 1851 — Oak Grove, Greene, Thos. J. Latham. 1852— Elm Grove, Pitt, Thos. J. Latham. 1853 — Wheat Swamp, Lenoir, Thos. J. Latham. Annual Meeting of Disciples of Christ in North Carolina 1854 — Rose of Sharon, Lenoir, A. J. Battle. 1855 — Kinston, Lenoir, A. J. Battle. 1856 — Chinquapin Chapel, Jones, Jno. L. Clifton. 1857— Antioeh, Pitt, Jno. P. Dunn. Annual Conference of Disciples of Christ in North Carolina 1858 — Wheat Swamp, Lenoir, Peter E. Hines. 1859— Elm Grove, Pitt, Peter E. Hines. 1860 — Oak Grove, Greene, Peter E. Hines. 1861 — Hookerton, Greene, Wm. Dixon. 1862— Pleasant Hill, Jones, Peter E. Hines. APPENDIX 361 1863 — Wheat Swamp, Lenoir, Gideon Allen. 1864 — Hookerton, Greene, Josephus Latham. 1865— Rountree's, Pitt, Jacob McCotter. 1866— Fellow's Chapel, Pitt, H. D. Cason. 1867— Corinth, Pitt, Gideon Allen. 1868 — Wheat Swamp, Lenoir, Gideon Allen. 1869— Fellow's Chapel, Pitt, Gideon Allen. 3870— Oak Grove, Pitt, Gideon Allen. 1871— Antioch, Pitt, Gideon Allen. 1872 — Kinston, Lenoir, Gideon Allen. Annual Convention of Disciples of Christ in North Carolina 1873— Hookerton, Greene, Jno. T. Walsh. 1874— Oak Grove, Pitt, Jno. T. Walsh. 1875— Corinth, Pitt, Gideon Allen. 1876 — Wheat Swamp, Lenoir, Jno. T. Walsh. 1877— Salem, Pitt, H. D. Harper. 1878— Robersonville, Martin, H. D. Harper. 1879 — Kinston, Lenoir, H. D. Harper. 1880— Bethel, Lenoir, Jno. T. Walsh. 1881— Robersonville, Martin, Jno. T. Walsh. 1882— Timothy Chapel, Pitt, J. J. Harper. 1883— Antioch, Pitt, J. J. Harper. North Carolina Christian Missionary Convention 1884— Wheat Swamp, Lenoir, Jno. T. Walsh. 1885 — Rountree's, Pitt, Geo. Joyner. 1886— Salem, Pitt, J. J. Harper. 1887— Oak Grove, Pitt, J. J. Harper. 1888— Old Ford, Beaufort, J. J. Harper. 1889 — LaGrange, Lenoir, C. W. Howard. 1890— Hookerton, Greene, E. A. Moye. 1891 — New Bern, Craven, W. W. Farmer. 1892— Grifton, Pitt, W. W. Farmer. 1893— Washington, Beaufort, H. Winfield. 1894— Kinston, Lenoir, J. L. Winfield. 1895— Farmville, Pitt, J. J. Harper. 1896 — Washington, Beaufort, J. J. Harper. 362 NORTH CAROLINA DISCIPLES OF CHRIST 1897 — Pantego, Beaufort, W. J. Crumpler. 1898— Salem, Pitt, W. J. Crumpler. 1899— Wilson, Wilson, J. J. Harper. 1900— Ayden, Pitt, J. J. Harper. 1901 — Kinston, Lenoir, J. J. Harper. 1902— Wilson, Wilson, J. J. Harper. 1903— Greenville, Pitt, E. A. Move. 1904 — Washington, Beaufort, E. A. Move. 1905 — La Grange, Lenoir, E. A. Move. 1906— Dunn, Harnett, E. A. Moye. 1907 — Bemaven, Beaufort, A. B. Cunningham. 1908 — Kinston, Lenoir, J. W. Hines. 1909— Wilson, Wilson, J. W. Hines. 1910— Washington, Beaufort, J. W. Hines. 1911— Ayden, Pitt, J. W. Hines. 1912— Farmville, Pitt, J. W. Hines. 1913 — Ashville, Buncombe, J. W. Hines. 1914— Greenville, Pitt, J. W. Hines. 1915 — Pantego, Beaufort, J. W. Hines. 1916 — Kinston, Lenoir, W. C. Manning. 1917— Wilson, Wilson, W. C. Manning. 1918— Greenville, Pitt, W. C. Manning. 1919 — Robersonville, Martin, W. C. Manning. 1920— Goldsboro, Wayne, W. C. Manning. 1921— Greenville, Pitt, W. C. Manning. 1922— Belha ven, Beaufort, W. C. Manning. 1923— Raleigh, Wake, W. C. Manning. 1924— Dunn, Harnett, W. C. Manning. 1925— Wilson, Wilson, W. C. Manning. 1926— New Bern, Craven, W. C. Manning. 1927 — Kinston, Lenoir, Richard Bagby. APPENDIX 363 APPENDIX C STATE MISSIONARY SECRETARIES The table below is a register of Corresponding Secretaries of the State Missionary Service of North Carolina Disciples of Christ for the last fifty years. It is to be noted twenty-two men have served. There is some overlapping of years as given for some secretarial terms. The Secretary who gave the annual re- port at the Annual Convention is in each instance named as the Secretary for that year. North Carolina Christian Missionary Society Period Secretary 1877 John T. Walsh. 1878 John J. Harper. 1879-1882 C. W. Howard. 1883 John J. Harper. s t orth Carolina Christian Missionary Convention 1884-1885- —John J. Harper. 1886-1887 C. W. Howard. 1888 H. D. Harper. 1889 J. R, Tingle. 1890-1891 H. C. Bowen. 1892 W. J. Grumpier. 1893 I. L. Chestnut t. 1894 T. W. Phillips. 1895 P. S. Swain. 1896 T. W. Phillips. 1897 A. S. Kelly. 1898 F. F. Dawson. 1899-1902 B. H. Melton. 1903 J. D. Waters. 1904 L. T. Rightsell 1905-1906 J. B. Jones. 1907-1908 W. G. Walker. 1909-1910 C. Manly Morton. 1911-1912 H. C. Boblett. 1913 W. C. Manning. 1914 J. Fred Jones. 1915-1927 Chas. C. Ware. INDEX A Abbott, B. A., 13, 51 Abbott, Peyton, 274 Abbott, Thomas, 51 Academy of Science, 35 Adams, James B., 244 Alamance Church, 28 Albritton, James, 240, 242 Alderman, Edwin A., 233 Allen, Gideon, 111, 115, 158, 159, 179 Alphine, Jesse, 81 American Advocate, 303 American Bible Society, 34, 195 American Christian Preacher, 205 American Christian Review, 127 Anderson, John, 31 Ange, Frances, 256 Ange, Malachi, 257 Ange, Silas, 2G9 Ange, Wiley, 256 Applewhite, Jonathan, 170 Arnold, D. W., 172 Atlantic, Christian College, 13, 164, 168, 174, 213, 232, 311 Aycock, Charles B., 162 Avers, Stanley, 254 Azbell, Miss Myrtle, 155 B Bagby, Richard, 202 Baker, Abram, 273 Baker, Thos. C, 96 Ball, J. T., 130 Banner of Christ, 209 Banner of the Faith, 20S Baldree, Isaac, 86 Baptists, 39, 40, 58, 60, 75, 77, 78 Barclay, John, 202 Barnes, Bennett, 130 Barrett, Adam, 120 Barrett, G. W., 165 Barrington, Jesse L., 266 Barrington, Wm., 265 Barrow, Reuben, 92, 93, 159, 262 Barwick, C. T., 130 Basnight, T. J., 166 Basnight, J. S., 173 Battle, Amos J., 103, 104, 113, 122, 178, 187, 224, 263, 269, 305 Bay Creek Church, 269 Beaver Dam Church, 269 Bell, J. IT., 130 Bennett, Mark, 100 Bennett, Philemon, 43 Best, T. T., 120 Bethany Church (Pamlico), 270 Bethany College, 66, 67 Bethel Conference, 86, 91, 92, 98 Bible Schools, 60, 219, 220, 221 Bible Thinker, 209 Bible Questions, 21S Biblical Monthly, 20S Biblical Recorder, 69, 99 Biddle, Wm. P., 87 Biggs, Joseph, 269, 273 Billings, Dr., 75 Bishop, J. C, 166 Bishop, J. F., 212 Bissell, W. Q., 272 Blount, G. S., 271 Blunt, John, 42 Blvthe, James, 34 Bond, Dean L., 200 Bond, Robert, 81, 91, 92, 93, 96, 110, 242, 257, 260, 277 Boone, Col. Daniel, 25 Bowen, H. C, 138, 140, 141, 145, 151, 153, 168, 210, 211, 212, 218, 264, 296 Bowen, Thos. H., 216 Bowen, Wm. J., 113 Boyette, Cola, 275 Braxton, Levi, 81, 240 Breckinridge, John, 37 Brinkley, Jonas, 274 Brinson, J. J., 212 Britt, Thomas, 275 Britten, George, 250, 252 Broad Creek Church, 265-267 Brock, J., 82 Broughton, Ab., 270 Broughton, W. W., 270 Brown, Benj., 257, 276 Brown, Cyrus, 130, 257 Brown, II.', 140 Brown, Henry T., 253 Brown, Isaac', 183, 317 Brown, J. T., 183 Brown, Wm., 257 Bruton, Col. J. F., 170 Bryant, Mrs. Dorothea, 65 Bryant, Stephen K., 275 Billiard, Dr. Chester, 51, 101, 117, 274 365 366 INDEX Burns, J. L., 115, 119, 129, 130, 131, 139, 140, 141, 151, 169 Burgess, Daniel L., 248 Burgess, Mrs. 0. A., 154 Bush, Pendell, 212 Butler College, 52 Butler, James A., 186, 206 Buxton, Joseph B., 269 Buxton, Samuel, 82 Bynum, B. A., 165 Caldwell, Dr. David, 26, 27, 28, 35 Caldwell, Joseph, 42 Caldwell, J. C, 174 Calvanistic Baptists, 80 Campbell, Alexander, 41, 44, 52, 57, 59, 63, 64, 65, 66, 67, 101, 264 Campbell, G. Calvin, 228 Campbell, McCalla Debate, 58 Campbell, Moses W., 262 Campbell, Thomas, 41, 57, 59, 61, 62, 247 Campbell, William, 66, 247 Cane Ridge, 31, 36, 48, 79 Canfield, O., 86 Cannon, Caleb, 168, 276 Cannon, Jesse, 168 Carolina Christian College, 167 Carolina Christian Publishing Co., 213 Carolina Christian Monthly, 114, 208 Carolina Institute & Bible Seminary, 169 Carawan, L. C, 202 Carr, Matt H., 272 Carr, B. A. L., 166 Carrow, John, Sr., 244, 246 Carrow, Samuel T., 248 Caruthers, Eli W., 29 Case, Perry, 202 Caskey, Thos. W., 293 Cason, H. D., 103, 158, 159, 216, 224 Caton, Moses, 269 Caudle, L., 272 Chestnutt, I. L., 106, 140, 145, 153, 165, 168, 210, 288 Chinquapin Chapel, 270 Christian Banner, 101 Christian Baptist, 188, 203, 207 Christian Endeavor, 221, 222 Christian Friend, 95, 158, 196, 206 Christian Guide, 183 Christian Hope Church, 178 Christian Intelligencer, 110, 117 Christian Mentor, 218 Christian Messenger, 204 Christian Preacher, 207 Christian Standard, 210 Christian Union- cj- Seligious Bevtew, 110, 204 Christian Visitor, 212 Christian WeeMy, 210 Christian Woman 's Board of Missions, 150 Christian Worker, 212, 214 Chowan Association Baptist, 61, 99, 101 Civils, Vincent, 271 Clark, Gen. Wm, 64, 82, 86 Clav, Henry, 41 Clifton, Joel, 91 Clifton, J. L., 96, 216, 275 Clopton, Abner W., 42, 43 Coggins, J. C, 173 Coleman, E. L., 67, 101, 110 Columbian College, 43 Concord Church (Beaufort), 244-249 Concord Church (Pamlico), 267, 268 Congelton, Abraham, 65, 82, 86, 292 Connor, Judge, H. G., 170 Cooke, Homer F., 219 Corv, Dr., 221 Coss, J. F., 210 Cotten, Bruce, 13 Coward, J. H., Jr., 130 Cowling, Ira E., 200 Cox, James W., 262 Cox, Jordan, 96 Craig, A. M., 100 Crane, Thurston, 121 Creath, Jacob, Jr., 26, 39, 40, 41, 42, 44 Creath, Jacob, Sr., 26, 39, 40, 41, 42 Creath, J. W. D., 42 Credle, F. X., 202 Creekman, John, 98 Crumpler, W. J., 218, 222 Cunningham, A. B., 211 D Dail, Dickerson, 98 Daniel, Robert T., 43 Daniels, Hon. Josephus, 162 Davenport, H. S., 140 Davidson, 60 Davis, D. W., 138, 140, 141, 169, 210, 337, 346 Davis, Jesse T., 106, 153, 161, 257 Davis, T. C, 166 Davis, S. L., 224 Desmond, James S., S6 Dillahunt, J. H., 15S, 159, 271, 319 Disciples Advocate, 187, 207, 277 Dixon, Benj., 240, 242 Dixon, Miss Fanny May, 155 Dixon, Dr. Frank W.. 104, 128, 129, 130, 146, 160, 161, 198 Dixon, Mrs. Frank W., 89, 150, 152 Dixon, James S., 130 Dixon, Dr. Joseph, 108, 276 INDEX 367 Dixon, Josiab, 129, 130, 183 Dixon, Mrs. Neppie L., 150 Dixon, William, 158 Dixon, Winsor, 92, 95, 158, 240, 242 Dooley, Eeuben, 38 Dossey, William, 42 Dover, Bapt. Association, 59 Doylestown Academy, 70 Downey, Mrs. C. X., 175 Draughan, J. W., 129, 183 Draughan, Mrs. Eunice M., 130 Draughan, Mrs. Sue Helen, 147, 151. 152, 153 Draughan, Wm. F., 130 Duncan, Landon, 51 Dunn, John P., 65, 66. 82, 86, 87, 96, 99, 109, 125, 157, 158, 177, 1S5, 242, 257, 260, 275, 292 Dunn, Walter, 86, 260 Dunn, William, 266 Dunlavy, John, 32 Dupree, John, 186 Dupree, J. F., 264 DuVal, J., 197 E Eborn, B. F., 86 Eborn, Wm. A., 249 Edenton, 58 Edwards, Morgan, 78 Edmundson, Haywood, 170 Episcopalians, 60 Errett, Isaac, 21, 218 Erwin, James D., 69 Erwin, Wm. B., 69 Etheredge, D. V., 100 Evangel, 212 Everett, Thomas, 269 F Fagg, Mrs. Jane L., 121 Faircloth, Mrs. F. M., 150 Fanning, Tolbert, 120 Farish, Haves, 202 Farmer, W." W.. 166 Fellows Chapel, 271 Female Institute, 158 Ferguson, Bobert, 50, 51 Finley, Bobert W., 37 Flowers. J. B., 269 Flynn, Wm. F., 248 Fo'nville, Frederick, 81 Foote, William Henrv, 34 Fordham, W. G., Sr., 257 Foster, Bobert, 31 Foy, J. H., 129, 130, 146. 160, 161. 162, 179, 189, 209, 214, 224, 225, 228, 263 Franklin, Benjamin, 127 Free Will Baptists, 46, 66, 77, 78, 84, 93, 97 Fulshire, Wm. B., 96 G Gano, John, 79 Garber, Dr. Baul X., 14 Gardner, C., 271 Gardner, Wm. C, 96, 256 Garfield, James A., 97 Gaskins, Alfred, 166 Gay, Jno. W., 124 Gavlord, James W., 247, 248 Gavlord, John B., 96, 110, 196, 257, 261, 262, 266, 336 Gazette-Messenger, 323 General Baptists, 77, 78 Giles. E. S. F., 97, 257, 260, 261 Goodloe, W. H., 127 Gold, P. D., 170 Gooding, Isaac, 257 Gooding, Stephen, 257 Gooding, Wm., 257 Gorman, Edwin, 86 Gorman, Mrs. Fannie A., 130 Gospel Advocate, 120, 182 Gospel Proclamation, 204 Grainger, Mrs. C. A. D., 13, 150, 152 Grassy Creek, 39, 40, 42 Great Bevival, 41 Green, David J., 271 Green, F. F., 271 Green, F. M., 138 Green, Geo. D., 170 Greene, Thomas, 212 Grimslev, W. P., 159 Grubbs,' J. T., 106, 170 Grundy, Felix, 37 Guilford College, 60 Guirey, William, 46 Gunter, Bichard, 91 Gurganus, Henry, 224, 294 Gurganus, John M., 97, 178, 256 Gurganus, Joseph, 296 Guy, Joseph, 35 H Haeknev, George, 130, 170. 173, 212 Hall, Alexander W., 204 Hall, Dr. B. F., 57, 58, 59 Hall, Dr. James, 33, 34, 35, 36 Hall, Preston Bell, 211 Hampden-Sidnev College, 27 Hargett. J. B.,'271 Harper, Dr. H. D., 115, 130, 133, 140, 146, 161, 21S, 264, 340 Harper, J. J.. 13, 114, 115. 129, 130. 134, 135, 139, 140, 160, 165, 172. 179, 1S4, 209, 210, 212, 254. 257, 264, 2S3, 328, 330, 334, 343 368 INDEX Harper, James, M., 262 Harper, J. V., 134, 140 Harper, J. W., 130, 137, 217 Harris, Edward, 35 Hart, A. C., 106, 151, 224, 225 Hart, Barram, 130 Hartsfield, David, 240 Hartsfield, Dr. Jacob, 159 Hartsfield, Lewis, 240 Hassell, Gushing Biggs, 83 Hawfields Church, 30, 46, 48 Hawkins, W. M., 271 Hayes, John, 91, 240 Hearne, Bufus K., 78 Heath, Jeremiah, 81, 92, 98 Heath, Jesse, 92, 240 Heath, William, 257 Helwys, Thomas, 77 Henderson, Judge Richard, 25 Hilley, H. S., 174 Hines, J. W., 141, 173 Hines, Peter E., 178, 216, 257 Historical Commission, 13 Hodge, William, 28, 29, 46 Hodges, J. W., 138, 165 Hodges, Louis H., 273 Hodges, Simon E., 130, 183 Hodges, B. T., 128 Hoggard, J. N., 100 Holcomb, H. D., 120 Holliday, Mrs. McD., 13 Holloway, Zaehariah, 50 Holmes/ Samuel, 30, 32 Holton, A. J., 130, 142, 146, 266, 306 Holton, A. B., 168 Holton, Enoch, 92, 265, 266 Holton, Isaac, 287 Holton, J. B., 266 Hood, IS T . B., 166 Hooker, Mrs. Pattie, 150 Hooker, Dr. B., 186 Hookerton Church, 240-244 Hope, B. V., 219 Hopson, Dr. Winthrop H, 119 Houston, Matthew, 32 Howard, C. W., 13, 106, 129, 130, 136, 140, 145, 165, 168, 1S3, 218, 264 Howell, Peter, 103 Howell, R, B. C, 57 Huffman, J. W., 130 Hughart, Dr. Wm. H., 118, 125, 159, 187, 196, 244 Hughes, James, 52 Humber, O. P., 104 Hunnicutt, James W., SI, 101 Isler, W. B., 166 Jackson, D. E,, 264 Jackson, Levi, Jr., 183 James, J. J., 100 Jarman, Emanuel, 257 Jarman, Job L., 276 Jarman, John, 97, 257, 260 Jarman, M., 276 Johnson, P. H., 134 Johnston, John T., 43, 45, 51 Johnston, Major O., 51 Johnston, W. G., 13, 51, 172, 2] 2 Jolly, Henry, 276 Jones, Abner, 52 Jones, Irvin, 104, 106 Jones, James B., 274 Jones, John P., 98, 240 Jones, Dr. B. IL, 212 Jordan, William Hill, 100 Joyner, Charles, 109, 275 Jovner, George, 99, 104, 125, 139, 158, 160, 204, 206, 244, 263, 264, 266, 270, 302, 330 Joyner, Joel, Jr., 95, 272 Joyner, Wm., 142 Keel, Irvin N., 130 Keel, Nathaniel, 250 Keel, Theophilus, 130, 137 Kelmkee Association, 82 Kilpatrick, Miss Mary, 155 King, C. C, 130 King, Henry T., 210 King, Bev. Richard, 34, 35, 112, 140 King, Dr. R. W., 160, 209, 215, 262 Kinsev, Joseph, 128, 130, 161, 163, 164, 170, 172, 257 Kinston, 51, 82, 110 Kinston Church, 259-265 Kinston Female Seminarv, 160 Kirkpatrk-k, W. C, 207' Koonce, John, 82 Koonce, Z. T., 271 Kurfees, Marshall C, 121, 274 L Lamar, J. S., 21 Land, M. D., 130 Langston, Uriah, 272 LaPrade, W. T., 202 Latham, Augustus, Jr., 181, 1S2 Latham, James F., 97 Latham, Josephus, 99, 109, 115, 139, 146, 158, 159, 160, 165, 178, 179, 209, 214, 254, 257, 258, 297, 307, 320 Latham, J. G., 212 INDEX 369 Latham, Thomas J., 66, 86, 92, 97 158, 194, 2-14, 246, 247, 248, 269,~ 285, 299 Latham, Wm., 97 Leary, W., 100 Lee, Aaron, 272 Leggett, Daniel, 252 Leggett, Jeremiah, 82, 86, 250, 273, 276 Leggett, John A., 86, 97, 159, 223, 252, 253, 273 Lehman, J. B., 227 Lehman, P. T., 120 Leighton, A. F., 172 Lester, Henry, 39 Lewis, H. D., 275 Lewis, James R., 97 Lewis, Oates L., 275 Lightfoot, William, 43 Lipscomb, David, 120, 182 Living Age, 137 Lockheart, Nathaniel, 81 Loftin, A. J., 217, 263, 264 Loftin, F. B., 82 Lucas, Silas, 170 Lutherans, 60 M McAden, Hugh, 40 Me Arthur, Daniel, 273 MeGounds, William, 97, 242 McGee, William, 31 McGready, James, 27, 28 MeNemar, Richard, 32, 37 McRevnolds, Benjamin, 27 Mallard, Miss Alice, 160 Manire, B. F., 207 Manning, A. J., 13, 168 Manning, Joseph, 61, 64 Manning, W. G, 13 Marshall, Daniel, 40 Marshall, Robert, 32 Martin, J. B., 166 Mastin, Jeremiah, 269 Mattox, W. T., 13 Mattox, Mrs. W. T., 14 May, James W., 113 May, Mrs. Turner, 150 Mav, Wm., 106, 243 Meiton, B. IL, 172, 173, 339 Memoirs : Allen, G., 281-2 Ayers, S., 282 Battle, A. J., 283-5 Bond, R., 285-6 Bowen, H. C., 286-7 Bowen, T. H., 287 Burns, J. L., 288 Cason, H. D., 288-90 Clark, Mrs. L. P. L., 290 ,99, 257, 216, Memoirs — Cont 'd Clark, Gen. W., 291-4 Coltrain, J. J., 294-5 Chestnutt, I. L., 295 Davenport, H. S., 295-6 Davis, D. W., 296 Davis, S. L., 297 Dillahunt, J. H., 297-8 Dixon, J. H., 299 Dixon, Mrs. P. L., 299 Dixon, Mrs. S. R,, 300 Dixon, W., 301 Draughan, Mrs. S. H., 301-2 Dunn, J. P., 302-4 Dunn, Mrs. T., 304 Foy, J. H., 304-6 Fuleher, W. R,, 306-7 Gaylord, J. B., 307 Green, T., 308 Grubbs, J. T., 308 Gurganus, H. S., 309 Gurganus, J. M., 309-10 Gurganus, J. G., 310-11 Hardison, J. W., 311 Harper, J. J., 311-14 Harper, Dr. H. D., 314 -15 Hart, A. C, 315-16 Hines, P. E., 316 Heath, W., 317 Holton, I. P., 317-18 Holton, J. W. P., 318-19 Jarman, J., 319 Jarvis, M. F., 320 Jones, I., 320-1 Jones, J., Benj., 321-2 Joyner, G., 322-3 Latham, A., Jr., 323-4 Latham, J., 325 Latham, T. J., 326-7 Leggett, J. A., 327 Leighton, A. F., 327-8 Lewis, J. R., 328-9 Manning, A. J., 329-30 Miller, D. H., 330 Move, A., 330-2 Move, E. A., 332 Move, M. T., 333-5 Parrott, B., 335-6 Powell, J., 336 Respess, J. B., 336-7 Smith, H., 337-9 Stancill, R, W., 339-40 Statzer, E. K., 340-1 Sumerlin, L. D., 341-3 Swain, P. S., 344-5 Sumrell, S. W., 345-6 Trotman, J. W., 346-7 Walsh, Dr. J. T., 347-9 Williams, W. R., 349-50 370 INDEX Memoirs — Cont 'd Wilson, V. A., 350-1 Winfield, H., 352 Winfield, J. L., 353-4 Winfield, J. E,, 354 Whitley, T. W., 355 Mercer, Jesse, 283 Meredith, Thomas, 58, 59, 61, 62, 63, 65, 69 Messianic Banner, 208 Messick, E. E., 120 Methodists, 46, 60 Mewborne, James M., 131, 140, 264 Mill Creek Church, 42, 271 Miller, Benjamin, 79 Millenial Harbinger, 67, 69, 70, 188, 204, 290, 304 Missionary Tidings, 155 Missionary Weekly, 212 Mitchell, Nathan J., 52 Mizelle, W. H., 210 Mobley, Willie T., 97 Mohorter, J. H., 200 Moore, Alfred, 98 Moore, C, 271 Moore, Isaac, 262 Moore, James, 81, 107, 240, 241, 257 Moore, Jesse, 274 Moore, Beading, 81 Moore, Thomas, 240 Moore, Wiley, 256 Moore, Wright T., 202 Moravians, 60 Morton, Clement Manly, 201 Motley, D. E., 141, 171, 172 Mt. Nebo Church, 119 Moye, Abraham D., 159 Moye, Alfred, 109, 112, 124, 125, 129, 130, 159, 168, 172, 177 Moye, E. A., 139, 140, 173 Moye, Moses T., 115, 140, 142, 155, ' 165, 168, 179, 209, 258, 263, 281, 349 Murphy, G., 271 Murrill, H. D., 130 Murton, John, 77 Myers, N. D., 130, 192, 264 N Nash, Bushrod W., 101, 107, 109 Neely, Washington, 119 Neville, J. P., 99, 112, 158, 159, 176, 261 New Bern, 70 Nieoll, Mrs. S. C, 130, 153 Nisbet, James, 35 North Carolina Baptist Interpreter, 34 North Carolina Christian, 213, 299 North Carolina Christian Missionary Society, 129 North Carolina Institute, 60 North Carolina State Bible Societv, 34 Nobles, Willie, 86, 97, 271 Nnnn, Miss Etta, 155, 156 O Oak Grove Church (Greene), 272 Oak Grove Church (Pitt), 250-255 Oden, Horace, 113 Oettinger, Jonas, 170 O'Kane, John, 51 O 'Kelly, James, 46, 47, 52, 91 Old Ford Church, 273 Oliphant, D., 208 Oliver, Francis, 82 Omer, Mrs. L. M., 155 Orange Presbvtery, 60 Orvis, E. E., 110, 136, 204, 264 Orvis, Miss Mary Irene, 155, 201 Owen, J. F., 212 Paine, Tom, 34 Palmer, Paul, 79, 80 Parker, Joseph, 79, 80 Parker, William, 79, 80 Parrott, Benj., 97, 99, 159, 242, 277 Parrott, Jacob, 260, 261 Parrott, James W., 262 Parrott, John A., 260 Pattillo, Henry, 28, 30, 46 Paul, J. P., 270 Pearre, Mrs. Caroline Neville, 150 Perry, James M., 169 Petree, D. II., 172, 210, 212 Pfafftown Church, 273, 274 Pickens, Gov. Israel, 34 Pierce, John, 166 Piney Grove Church, 275 Pipkin, Isaac, 81 Pipkin, Philip, 158, 270 Pittman, Judge Thomas M., 14 Pittsburg Presbyterian Synod, 63 Plattenburg, George, 207 Pleasant Hill Academy, 258 Pleasant Hill Church, 257, 258 Plummer, Frederick, 47 Poindexter, Eiehard, 119 Pollock, James B., 130, 271 Powell, John, 97 Powell, Menan P., 159 Presbyterian Church, 31, 32, 33, 36, 39, 43, 47, 60 Proctor, Alexander, 45 Pugh, J. D., 212 Purviance, David, 26, 32, 33, 34, 35. 36, 37, 38 Purviance, Levi, 35 INDEX 371 Q Quakers, (50 ' Quarterly, 209 Quick, E. B., 219 R Raleigh, 60 Ratcliff, Ephraim, 244, 240 Respess, John B., 158, 159, 224, 268 Restoration Movement, 6(5 Reynolds, G. A., 141 Rhem, Wm, 260 Richardson, N. S., 130, 137, 140, 213 Rightsell, L. T., 212 Ringold, John, 272 Rives, Thomas, 98 Roach, James, 80, 92, 267 Roberson, Henry, 250, 252 Robert, M. M., '69 Robinson, Henry, 204 Robinson, J. R., 181, 209 Rochelle, James, J., 100 Roebuck, Thomas, 254 Rogers, Samuel, 52 Rogerson, William, 276 Roman Catholics, 60 Rose, W. N., 272 Rountree, Mrs. Alice E., 130, 146 Rountree, Charles, J., 82 Rountrees Church, 275 Rountree, Geo. E., 263 Rountree, Jesse, 275 Rountree, S. H., 140, 161, 225, 275 Rountree, Wm. H., 130 Rouse, Mrs. Eliza, 130 Rouse, Noah, 129, 130, 166, 264 Rouse, Mrs. Noah, 152 Rowe, Jere, 81 Rutledge, G. P., 344 S Sadler, C. A., 197 Sadler, M. E., 202 Sanders, Capt., 31 Satchwell, J. D., 246, 247, 248 Saunders, Joseph A., 169 Savage, William, 272 Schenk, Wm. H., 97 Settle, Mrs. H. H., 155 Shelburne, James, 42 Shelburne, Silas, 101 Shishmanian, G. N., 213 Silverthorne, P. B., 97 Simmons, Hon. F. M., 164 Simpson, R. D., 100 Simpson, Gen. Samuel, 87 Skinner, Henry A., 61, 64 Slaughter, Theophilus, 98 Smith, Elias, 52 Smith, Henry, 81, 97, 103, 110, 246, 259, 260, 265, 266, 267, 269 Smith, John, 248 Smith, J. B., 27 Smith, Joseph, 267 Smith, O. A., 219 Smith, R. W., 168 Smith, R. A., 174 Smith, "Raccoon" John, 25 Smyth, John, 77, 78 Snow, Dexter A., 117, 118 Sojourner, William, 79 Southern- Baptist Review, 74 Southern, L. A., 119, 120 Spain, S. IT., 165 Spencer, I. J., 212 Springer, 30 Stancill, Nathan, 97 Standi!, R. W., 120, 12.3, Ul x 154 Stanley, James A., 271 Stanley, Mrs. Martha, 155 Starr, W. D., 123 Statesville, 34, 35, 37 Staughton, William, 70 Stearns, Shubael, 40, 79 Stevens, T. M., 134 Stone, Barton Warren, 26, 28, 29, 30, 31, 32, 35, 37, 38, 52, 204 Stilley, Mrs. Mary, 130 Streeter, Benjamin, 111 Styers, J. I., 120 Sugg, Henry, 240, 242 Summerlin, L., 142, 151 Sumrell, J. F., 166 Sumrell, S. W., 106, 192, 295, 308 Sunday Schools, 215, 216 Swain, David Lowry, 60 Swain, P. S., 192 Swanner, Jesse, 273 Synod of N. C, 28 Taylor, Absalom, 130 Taylor, Green, 262 Taylor, J. B., 130 Taylor, R., 272 Taylor, R, J., 160, 209 Taylor, Col. S. B., 165, 166, 212 Tench, Jacob, 97, 256 Tesh, Miss Elizabeth, 200 Thomas, Joseph, 26, 46, 47, 48, 49, 50, 51, 52 Thompson, John, 32 Tingle, J. R., 13, 140, 168, 315, 344, 345, 353 Tison, Noah, 82 Topping, Daniel, 247 Tract Societies, 60 Transylvania University, 31, 34 Trans'ou, J. A., 273 372 INDEX Tranters Creek Church, 276 Trinity, 60 Trotman, Quentin II., 99, 100, 103 Tubman, Mrs. Emily IL, 67 Tuckahoe Church, 276 TuU, A., 86 Tull, Mrs. Winnie E., 152, 153 Tunstall, K. B., 173 Tuten, Miss Frances, 219 Tyler, J. Z., 135 Tyndall, John W., 169 Tyson, George T., 317, 318 Tyson, Seth H., 97, 113, 216, 270 U Union Convention Minutes, 104-106 Union Meeting, 65, 84 University of North Carolina, 29, 42 Utlev, Littlejohn, 91, 240 Utley, Jacob, 98, 266 Van Horn, Peter Peterson, 79 Vass, Thomas, 40 Vause, Jesse, 98, 240 Yoliva, F. L., 212 W Waddel, Moses, 35 Wake Forest College, 60 Waff, Thomas, 61, 64, 99, 100, 103 Walker, J. B., 212 Walker, J. J., 202 Walker, W. G., 141, 211 Walsh, Dr. John Tomline, 61, 66, 85, 95, 99, 111, 125, 127, 129, 130, 139, 140, 142, 152, 153, 158, 177, 179, 205, 209, 217, 224, 264, 270, 326, 335 Ward, Fernando, 166, 192 Ward, Thomas, 113 Ware, C. C, 13 Watch Tower, 129, 130, 135, 139, 145, 151, 152, 171, 173, 189, 209, 225 Waters, Mrs. Asa, 66 Waters, J. D., 210 Waters, John M., 202 Webb, J. B., 100 Weeks, Benj., 97 Weeks, Nathaniel, 97 Welche's Creek Church, 255-257 Wellons, W. B., 261 Wheat Swamp Church, 276, 277 Wheeler, Dr. 8. J., 99, 100, 101 Whitefield, George, 40 Whitford, D., 82 Whitney, C. F., 202 Whorton, Robert, 267 Wiley, Calvin, H., 162 Williams, Senator Henry G., 161 Williams, Mrs. Jane, 150 Williams, Willis E., 134, 168, 172 Willingham, Mrs. T. L., 155 Willis, Samuel, 270 Wilkinson, Jordan, 134 Wilmington, 67 Wilson, Albert IL, 130 Wilson Collegiate Institute, 161, 162 Wilson Female Seminary, 146 Wilson's Mill Church, i30 Wilson, Virgil A., 117, 154, 263, 273 Wilson, W. H., 166 Windlev, James, 249 Windley, Jesse, 249 Windlev, Samuel, 246, 248, 249 Winfield, Henry, 140, 310 Winfield, J. L., 107, 115, 136, 138, 140, 142, 161, 166, 168, 191, 199, 210, 218, 321 Winfield, John, 79 Winfield, John E,, 217, 224, 249, 297 Winfield, W. O., 212, 352 Wood, Isaiah, 130 Wood, Mrs. John H., 155 Woolard, Kenneth, 273 Wooten, S. I., 140 Y Yeopim Union Meeting. 63 DATE DUE L^O 4 «Z net it i.