By Himself
And An Original Exposition of Bible Baptism
REV. J. E. C. BARHAM, D. D.
LIFE
OF
Dr. J. E. C. Barham
AND AN
ORIGINAL EXPOSITION
OF BIBLE BAPTISM
By Himself
m
191 7
R. S. JERVAY'S PRINT
Wilmington, N, C.
Preface
The Author of this book was born a slave and was
brought up without learning to read or write up to 1867,
when I entered the Springfield, Illinois, S. School, also
the Graded and High Schools of the City for five years. I
came to North Carolina in 1868 and found my father, moth¬
er, brothers, sisters and other relatives. At a great sacrifice
made several trips while going to school as above mention¬
ed. Came to the State in 1875 and entered the Annual Con¬
ference of the African M. E. Church as a minister of the
Gospel of our Lord Jesus Christ. Became interested in the
educational interests of the ministry and Christian educa¬
tion especially. Therefore I went to Raleigh, N. C., and
was appointed to St. John Circuit by Bishop J. M. Brown,
D. D., in 1877, and attended the St. John High School and I
am still going to school to Jesus Christ. I read Watson's
Theological Institutes. There was a class of ministers and
teachers organized that studied the books mentioned above,
and this was the beginning of the educational work of the
N. C. Annual Conference, year 1878, in the city of Raleigh,
N. C., in the Johnson High School at St. Paul's A. M. E.
Church. This is the birth date of the school and location
in 1886. Its name and location was changed to Kittrell In¬
dustrial Institute, Kittrell, N. C., known now as Kittrell
College.
The Lord has blessed and spared me to see what I have
prayed and worked for in the Master's name and for human¬
ity and the Christian education of the masses of all nations.
Kittrell College conferred the degree of Doctor of Di¬
vinity.
By request of many I offer this book to be read in God's
name by all who purchase the same.
Rev. J. E. C. Barham, D, D.,
Lock Box 180,
Fayetteville, N. C.
Life of Dr. J. E. C. Barham
A SKETCH of one's life and labor who was born a slave
in Northampton County, North Carolina, April 27th,
1837, and sold in the spring of 1845 at the Billie
Buffalowe's sale. We lived in the Gumberry sec¬
tion. My mother's name was Annie Buffalowe, and belong¬
ed to Billie Buffalowe ; my father's name was Belfield Bar-
ham, and he belonged to a man whose name was Joseph Bar-
ham. My mother had several children. I remember the
names of my brothers, Richmond and Johnnie, who was in
my mother's arms when I was sold. Brothers David and
Israel were born many years after then. My sisters' names
were Martha, Angeline, Margaret and Mary.
My sister Mary died before I was sold. My other three
sisters were sold when I was sold; also my brother Rich¬
mond. A speculator by the name of Ben Jordan bought me.
He gave eight hundred dollars for me. He carried me to
Richmond, Va., and put me upon the block and sold me to
the highest bidder. A man bought me by the name of Hock-
er, who gave eight hundred and seventy-five dollars for me.
He carried me to Mississippi to Brock-heaven and sold me
to a woman, named Mrs. McRae, who gave nine hundred and
seventy-five dollars for me. I became her property and
served her as house servant and coachman. And while driv¬
ing along the public highway, going to a school commence¬
ment at Brock-haven, Miss., (where she had brought me a
G
year or so before) while she was singing- a song-, I confess eel
the Lord Jesus Christ. Oh ! what a blessing-1 received <>1J
that day I was bom of the Spirit and love of God. I am
still what I am by the Grace of God. I will state more
about this matter after now.
I had one aunt, and all of her children were sold at the
same sale mentioned above. Her name was Nancy Buffa-
lowe, though she was married. Her husband's name was
Nick Davis. Yes, and I had three uncles sold also, at the
same sale. Sterling, Israel and Edward Buffalowe. Tliey
hired their time from their owner, -Billie Buffalowe, by the
year. For several years they worked in Duplin County, N. C.
This was a sad time indeed, for brothers and sisters,
children and parents to be sold and separated forever. This
was done to make an equal division in the property, so they
said. But God, who is the judge of the actions and doings
of all men and nations, was with us all and provided for us,
took care of all of us and brought us together again in His
own good time.
When the war between the States began in 18G0, (fifteen
years after I was sold) which afterwards was called the Civil
"War, I went into the army as a cook in the Confederate
army. I went with my owner and stayed until March, 18G5.
We were stationed at Fort Hudson, on the Mississippi river,
and when that Fort was about to be taken by the Union army,
just before it was taken I prayed God to take me away from
there and He did so. The father of the young man whom I
belonged to came to bring provisions for the boys, driving
about 150 miles, and he carried me back with him. There¬
fore I was not there when the fight took place. About the
first of May, 1865, I went to New Orleans and joined the
Union army and stayed until we were discharged in Aug¬
ust, 18G5.
7
I belonged to Illinois liegiment No. 3G. We vent to
Springfield, 111., from New Orleans in September, 1865, and
tliere we were mustered out. I tlien went in a liotel and
worked as a cook. (I was second cook.) I stayed tliere sev¬
eral months. On the first Sunday in January, I860, at 11
A. M., I went to St. Paul A. M. E. Church to attend services.
The Rev. A. T. Hall was the minister in charge, and he
preached a veiy interesting sermon, to me especially. His
text was from the 36th chapter of Ezekiel, beginning with
the 24tli verse : "For I will take you from among the heath¬
en and gather you out of all countries, and will bring you
into your own land." Verse 25 : "Then will I sprinkle clean
water upon you, and ye shall be clean; from all your fiitlii-
ness, and from all your idols, I will cleanse you." Verse 26 :
"A new heart also will I give you, and a new spirit will I
put within you: and I will take away the stony heart out of
your flesh, and I will give you an heart of flesh." Verse 27 :
"And I will put my spirit within you, and cause you to walk
in my statutes and ye shall keep my judgments, and do
them." Verse 28 : "And ye shall dwell in the land that I
gave to your fathers ; and ye shall be my people, and I will
be your God."
I could not at that time realize I had the witness in my
breast, and when the minister concluded speaking, I walked
up to the altar and gave him my hand and God my heart,
and told him to sprinkle clean water upon me. He asked
me if I wanted to join the church, I told him I wanted to be
among God's people, aud he said they were God's people.
So the first African Methodist Episcopal Church I went
into, and the first A. M. E. preacher I saw and heard, I gave
him my name and became a member of said church. I was
a member of the M. E. Church in the South, I joined it when
I was nine years old, in 1816, in Mississippi. Thank God
8
for His unspeakable gifts, for having" sent His only Begot-
ten Son into the world to redeem it, or to redeem man, and
gave the Holy Ghost to comfort, teach and lead us in all
truth. So those whom the Son make free, shall be free indeed.
I have known the truth and am free indeed.
I was put on six months' probation; Bro. Ephriam Al¬
len was my leader for ten 3Tears, and when I was received
into full membership in the church I became interested in
all the rules and laws of the Church from the class meeting
to the burial services. The name of the church to which I
belonged was St. Paul A. M. E. Church, Springfield, 111.
After that I was carried to the Second Presbyterian
Church to Sunday-school by a Christian gentleman. (Sun¬
day-school at 9 o'clock.) This was some time in 1866. Here
I learned my letters and how to read God's word. May God
bless that good man and my teachers. I then became in¬
terested in education and went in search of it. I found a
gentleman in the person of the Hon. J. C. Conkling, a law¬
yer of the first class, a Christian, yes a Christian in deed
and in truth, who took me in. He gave me a home in his
house and his wife was like a mother to me; the children
were like my own brothers and sisters and Mr. Conkling was
like a father. I made his house my home for five years, and
when I heard from my own father and mother they were
just as glad as I was. I wrote the first letter inquiring for
them in 1867. I prayed to God that if they were alive to
help me find them, which He did; therefore I gave Him
many thanks from my heart, for I had not heard from or
seen them since I was sold in 1845, which made it twenty-
two years. But I had faith in the Word of God, which
said : "Seek and ye shall find, ask and it shall be given." I
did as the word of God taught me to do, and I succeeded in
finding them. I remembered where I left them, also who
9
they belonged to, their names, and that was the way and the
only way I found them. So the first letter I ever received
in my life was an answer to one I had written myself.
After that I never rested content until I came to see
them in August, 1868, and spent several weeks home, look¬
ing for my relatives and acquaintances. When I reached
home I did not know my dear old mother; my father I knew
but did not know my brothers and sisters, but we were not
long in getting acquainted with each other. Thank
God for this special favor.
After having the pleasure of eating one more meal which
my mother prepared for me, I met my aunt's husband be¬
tween Weldon, N. C., and Garysburg and recognized him,
but he said he thought he had seen me before but could not
call my name. I told him to tell Aunt Nancy and family all
"Howdy and tell them to come and see me." This was one
time my heart was filled with joy.
Those whom I found alive were my dear father and moth¬
er, two sisters, three brothers, my dear grand mother, who
was one hundred and twenty years old, my aunt Nancy and
her family, my uncles Henry Bracy and his family, Dawson
Buffalowe and family, and heard that uncle Sterling Buffa¬
lo we and family were well. Uncle Israel Buffalowe and his
family were all well. Uncle Edward Buffalowe and his fam¬
ily were all well.
When I visited the plantation where I was born, and all
the rest of the families which I have mentioned, I found
cousin Daniel Buffalowe living in the house the old master
formerly owned. He was renting the plantation and one of
the former young Misses was staying there, though she had
been married, but her husband was dead. She was afflicted
with a cancer. She held in her hand the advertising bill of
the sale of the plantation. After I read it, I asked her if
10
she or any of tlie rest of tlie family were going- to redeem it,
and she stated that she was not able herself to buy it a.nc
that her sister, Elizabeth Renfrew, lived in Raleigh, N. C.,
and she did not know whether she was going to try and buy
it or not. So I wrote her and her husband at Raleigh, N. C.,
asking them the question, and also stated if they were not
going to buy the plantation would he, Mr. Renfrew1, come
and buy the property in for cousin Daniel Buffalowe,
and uncle Nick Davis, and to please answer me by return
mail, which he did. I organized them and their families
together to buy the plantation, arranged for them, fixed the
plans and taught them how to turn their rent money into a
home. They took my advice and carried out the plans
and bought or redeemed the plantation. There were four
hundred and eighteen (418) acres with a number of build¬
ings, which they lived in, and this was a God sent blessing
to the Buffalowe families, and there lay the dear ones, yes
Fathers and Mothers, Husbands and Wives, Brothers and
Sisters, Sons and Daughters of both races. So I had a grand¬
father and grand-mother, uncles and aunts, and that is the
place I love.
After spending seven weeks home with parents, broth¬
ers and sisters, I returned to Springfield, 111., where I had
been working and attending school. Mr. Conkling had help¬
ed me home and was looking for me to return and go back
to school.
While I was home I met my aged grand-mother, who
was 120 years old. She was enjoying very good health. She
lived five years after that, then passed out of this world to
the rest that remains for the people of God.
Yes I was carried away at eight years of age and came
back home at twenty-two years after that and arranged for
the above named parties to buy the place where I was born
11
and all tlie family. So I called tliat redeeming1 the labor of
my people.
I had my heart and mind made up to go to school and
learn to read God's word and how to be useful and faithful
to God and my fellow men, to my church and country.
After I came out of school I married Miss Amanda
Reed in 1869 and we lived together one year and six months,
and she died after her first child was born with consump¬
tion, also the child. Before she died she taught me how to
weave carpets and I followed the trade for three years. All
the while I was carrying on my trade, I was preparing to
enter the ministry. My wife had one sister, Mary Ann
Henry, and one brother, Andrew Reed ; her mother's name
was Mrs. Ellen Reed.
I was also an officer in the church and Sunday-school, a
steward, trustee, class leader, local preacher and teacher in
the Sunday-school. Aftey nine years of hard working and
studying, I came to the conclusion to give up myself to God
and be used in whatever way he chose to use me. I was im¬
pressed to go and preach the gospel, to teach and baptize in
the name of the Father and of the Son and of the Holy Ghost.
I came back to pay my people a visit in 1871. The Rev.
Henry Epps, was pastor of the Halifax Circuit. They had
no church in "VVeldon, N. C., but were trying to organize an
African M. E. Church. I stayed with my father that year
and ran a farm. I visited "VVeldon very often, yes every Sun¬
day, and was a teacher in the Sunday-school there and had
a few members in my class that voted me a Local Preacher's
License. I was licensed at a quarterly conference held there
in AVeldon. I had them renewed yearly for five years and
, when the quarterly conference convened in Springfield, 111.,
in St. Paul A. M. E. Church, they recommended me to the
Annual Conference, where I was received by the Annual
12
Conference in the city of Wilmington, N. C., in 1875, in tlie
month of November.
So I left Springfield, 111., my adopted home for ten
years, to come to North Carolina, after the death of my wife
and child. They are both buried in the graveyard near the
late President Abraham Lincoln's monument, leaving her
mother, sister and brother and a great many dear friends.
I came home in August, 1875, and my father and young¬
est brother confessed Christ and were saved. Yes, my fath¬
er and all of my brothers and sisters heard me read the Bi¬
ble and teach it. I believed that God would open their
hearts and minds to accept the truth and prayed for them. I
thank God for hearing and answering my prayers.
I assisted Rev. Henry Epps in a protracted meeting at
Halifax and Enfield, and Rev. W. A. Davis, pastor of the
church at Warrenton, N. C. The good Lord visited and
blessed our efforts, and many precious souls confessed the
Lord Jesus Christ and were baptized and taken into the
church", both white and colored.
I went to the quarterly conference and was recommend¬
ed to the Annual Conference, which convened in the city of
Wilmington, N. C., and when the time came I met said con¬
ference, which was held in St. Stephen A. M. E. Church,
Bishop J. P. Campbell, presiding Bishop. This was the
beginning of my work in the ministry.
I went before the committee on Admission, in company
with seven others, and after examination, we were admitted
on trial. This was in 1875. I was appointed to Harrison
Chapel Circuit, in Onslow County, N. C. There were two
churches, or places to preach, namely : Harrison Chapel and
Haw Branch. I took the appointment in God's name. I went
by the way of Kinston. The Eev. W. L. Hunter was pastor
of the A. M. E. Church there at that time and I stopped
13
over a night and got a liack to carry me 35 miles from any
railroad. I paid him $5.00 to carry me out there, and when
I preached or talked on the first occasion the stewards lifted
a collection of fifty cents. I told them to give it to some old
widow or the poor, and for them to arrange for my head¬
quarters, and they made arrangements for me to stop with
Bro. Lewis Rhodes, and I made that my home. I found that
the church paid a very small salary and I wanted to be em¬
ployed all the while, therefore I went before the Board of
Education and stood examination to teach public school, got
my certificate and began teaching.
That year my pay from the Circuit was less than any
one might suppose, so by teaching school I got along, thank
God. I added a few persons to both churches and organiz¬
ed a church in Jones County, N. C. This was my first
charge. I organized Sunday-schools and churches every
year after my emancipation, for I believed in spreading the
church of God where there were no churches.
While on this Circuit I experienced a child's place in
the gospel, and found many things to discourage and try
one's faith in his calling to teach and preach the word of
God. I found an organization called New Light Baptist.
Their leader's name was Lot David. He had quite a num¬
ber of followers, some four or five hundred people, who were
what he called his members. They called their creed "Dream
Worshippers." They believed in no Bible or gospel, nor
Hymnal songs. So while I taught school, in connection with
ministerial duties, I succeeded in getting one of his daught¬
ers and some of the children and parents who were Mr. Lot
David's followers in Sunday-school and in every day school,
and in that way taught them to read the Bible and the Tes¬
tament. The second year that I was assigned to the Circuit
I was successful in breaking up that heathenism, and in
14
1876 when the Annual Conference convened in the city °
Raleigh, N. C., in November, Bishop John M. Brcwn, 1). D.,
being the presiding officer at this conference, I took and
passed the examination for Deacon's Orders and ^as oi-
dained a Deacon by Bishop J. M. Brown, D. D.
When the appointments were read out by the Bishop I
was appointed to the Richland Circuit. I took my certifi¬
cate of appointment and after a short visit and stay with
my parents and people at Gumbery, N. C., Northampton
County, I returned to Richland to my "field of labor ' and
continued preaching the Word of God and teaching the
children every day. So during the year there was quite an
interest in our churches manifested and a great many persons
confessed faith in our Lord Jesus Christ and were baptized
and received into Christ's Church.
The first year I had for my Presiding Elder the Rev.
Joseph Nichols. He was an able man, a strong gospel
preacher and a Christian gentleman. At the above Annual
Conference he was appointed to St. Paul A. M. E. Church,
Raleigh, N. C., and Elder Robert Lucas was appointed Pre¬
siding Elder of the Wilmington District. I found him a
father and lover of young men, a great man indeed, a man
whom everybody loved. He was one of North Carolina's
founders of the great African M. E. Church in the State,
and was honored by ministers and lay members of all church¬
es and denominations. Therefore we closed up a two years'
faithful and earnest labor for the Master, Church and Race
and humanity in general.
At the Annual Conference in Raleigh, N. C., which
date is mentioned above, we offered a resolution asking the
Annual Conference to call a State Sunday School Convention
for the purpose of awakening an interest among superintend¬
ents, teachers, officers and workers in the Sunday-school.
15
The Annual Conference tabled the resolution (this was in
1876) and said conference voted to meet in its next session
at Morganton, N. C., Burke County, in 1877.
When I left Richland, N. C., Onslow County, enroute
for this conference, I came to Kinston, N. C., where the Rev.
TV". L. Hunter was pastor. On Sunday morning- at 11
A. M. I filled the pulpit for him, and while we were speak¬
ing from the text: "Behold the Lamb of God which taketh
away the sins of the world."—St. John 1: 29-36. The Coun¬
ty Court House caught on fire and burned down and when
the alarm of fire came to the ears of those in the church they
ran out of the church and that was the end of the morning
services. In the evening at 7:30 o'clock Rev. W. L. Hunter
preached a very interesting sermon from the text: "Who
shall separate us from the love of Christ? Shall tribulation
or distress, or persecution or famine, nakedness or peril or
sword?" This was indeed a treat to me to hear this able
discourse, or sermon. I enjoyed the services all day.
Thank God for the gift of His Son and the gift of the
Holy Ghost. So Rev. W. L. Hunter told his congregation
good-bye and the next morning we boarded the train for
Goldsboro, N. C. Here we took the train for Raleigh, N.
C., where we met the Bishop and a great many of the breth¬
ren on their way to the Annual Conference. So we were on
the "main line" thru Durham, Greensboro and a good
many other stations on this road; also Company Shops,
which is now Burlington, N. C., arriving at Salisbury late
on Tuesday evening. Here we found no boarding house and
had to wander in the streets from place to place in company
with Revs. R. H. W. Leak and W. L. Hunter. We succeed¬
ed in getting a barber who lived there to take the Bishop,
after we explained what connection he represented and that
we were enroute to Morganton, N. C., the seat of the North
/
16
Carolina Annual Conference of tlie A. M. E. Cliurcli. ie
barber stated that he had never heard of such a connection.
"When does your conference convene," said he. We statec^
when—if we live to ever get there. "Who is your Bishop ?
We told hiin Bishop J. M. Brown, D. D. "Will he be
there ?" We stated we wrere praying* for him to be theie.
"Where does he live ?" asked the barber ?" We told him in
Washington, D. C. "Where is the Bishop now ?" We told
him there he is sitting in the chair. Then he ran to the
Bishop shaking hands, and after introduction, he called his
son and told him to go and tell his mother to prepare for
the Bishop. I remarked to the brethren that it was a good
thing to be a Bishop in the African M. E. Church. So the
Bishop got somewhere to lie down, though we did not get
anywhere to lay our heads. When morning came the train
arrived enroute for Morganton, N. C. We were on her and
arrived in Morganton sometime in the afternoon and went
immediately to the A. M. E. Church, where all were assign¬
ed to our homes.
At this conference at the proper time we offered another
resolution asking the conference to call a State Sunday School
Convention for the purpose of awakening an interest in the
superintendents, teachers and officers who were at heart do¬
ing all they could to save the young children. It was
"tabled" and we were still contending for it when the Bish¬
op spoke very encouragingly and said they ought to do all
in their power to save their children to the church through
the Sunday-school. After his remarks Rev. Henry Epps
made a motion to reconsider the motion that was "tabled"
and by a vote of the conference it was adopted, and Warren-
ton, N. C., wras chosen for the place of the meetin0* in Aug¬
ust, 1878.
So the first State Sunday School Convention of the
17
African M. E. Cliurcli convened in tlie citj" of ^Warrenton,
N. C., after which the said Sunday-school convention met in
three State Sunday School Conventions, namely : Newbern,
K C., in 1879, and in Wilmington, N. C., in 1880.
At the Annual Conference in Morganton I was appoint¬
ed to a pastoral charge of St. John's Circuit, three miles
from Raleigh, N. C.
Rev. TV. L. Hunter and myself had talked over the sub¬
ject of education and had agreed jointly to a resolution of
establishing an institution of learning and training of young
men for the Christian Ministry, so we offered the resolution
to the Annual Conference, and while discussing it Rev. Geo.
D. Jamison, Presiding Elder of the Raleigh District, stated
that there was a building there on the church lot, known as
the Johnson High School, and as I had spoken to the Bish¬
op about going to school, he appointed me to the pastoral
charge of St. John's Circuit of the A. M. E. Church, near
Raleigh, where I could attend the school and also Piney
Grove. He appointed Rev. TV. D. Cook to the pastoral
charge of this Circuit, so we both agreed to room together
and attend the Johnson High School. And while doing so
we organized a class in theology under the instruction of
Miss Louisa Dowe. Some of the names of the members of
the class are as follows: Rev. Brooks, Presiding Elder of
the M. E. Church; Rev. Conn, of the Christian Church;
Rev. TY. H. Giles, Rev. F. F. Giles, Rev. Worth, Rev. Cook
and the writer, all members of the A. M. E. Church; also
B. B. Goins, Miss Kittie Bishop and Miss Kittie Legged.
From this class of earnest and faithful workers the Kittrell
Normal and Industrial Innstitute sprung, which is now
changed to Kittrell College, Kittrell, N. C., which was or¬
ganized in 1886 and is now doing much good along the line
of Christian education.
IS
While here on the Circuit, (St. John's) after serving it
one year we did what we could to improve its condition.
There was Wayman's Chapel in Oberlin, one mile from the
city, in debt and gone down. We found a few faithful mem¬
bers still holding on to the faith, and were true Methodists ;
so we gathered them together in God's name and began
holding services and in a few months we laid plans to get
the church out of debt. We held a protracted meeting and
several persons were added to the church. We also suc¬
ceeded in having the Board of Education of the County
open a public school there, employing Miss Laura Curtis as
teacher, and carried on a very successful school.
This year (1878) the Annual Conference met in Hills-
boro, N. C. I was reappointed to St. John's Circuit, where
we had arranged to build a new church.
Bishop J. M. Brown, the presiding officer of the confer¬
ence, transferred the Rev. George 1). Jamison, Presiding
Elder, to the California Conference, and Rev. W. S. Maxy
from the South Carolina Conference was transferred to the
North Carolina Conference and made Presiding Elder of the
Raleigh District. After he took charge of the District and
had made his first round holding quarterly conferences (my
quarterly conference being held at St. John's A. M. E.
Church) he told me that he expected he would have to make
a change and gave me Rev. Henry Prio's church (St. Mat¬
thew A. M. E. Church) in order to save said church from
being sold by the sheriff. I told him I did not want any
such change. He said he had written the Bishop and got¬
ten his consent. This was in 1879. The Bishop wrote me
and told me to go there and do the best I could to save the
church, and if it was sold he would not blame me. So I
obeyed orders and went. This was my first experience as a
pastor in paying off a debt which somebody else had made
19
We took hold of said church, (St. Matthew) called the
trustees together and found they had no money on hand and
had made no plans for raising- any. I went to the lawyer
and asked him to allow me a few weeks to raise the money,
if possible, which he did, and by God's help we organized
our forcas and went to work ; had an entertainment at the
City Hall and raised enough to pay off the note and interest,
built up all departments of the church. The congregation
increased and the Sunday-school in three months increased
over a hundred strong. From this Sunday-school a delega¬
tion was elected to the second State Sunday School Conven¬
tion which convened in Newbern, N. C., August, 1879. Mr.
C. N. Hunter was the superintendent of the Sunday-school,
also a teacher in the city public schools. He was elected by
the Sunday-school as a delegate to this convention.
We had quite an interesting meeting; God was with us.
The convention voted to meet in the city of Wilmington, N.
C., in 1880, then adjourned.
I came back to Raleigh and preached on the first Sun¬
day in September, 1879. I had planned to engage in a camp
meeting in Selma, N. C., Johnson County. I carried this
meeting on for two weeks with great success. Rev. J. N.
Bay was pastor in charge.
My missionary work this year began in May ; visiting
Sanford, N. C., and organized the St. James A. M. E. Church.
In June, 1879, I had an invitation to go to Moore County,
about eight miles from Sanford, and organize a church of
about forty-five members and seventy-five Sunday-school
scholars. This church w as organized at the residence of Mr.
Robert McSwan.
In August, 1879, I lectured at Jonesboro, N. C., Sprout
Springs, N. C., and Manchester, K C., and organized Way-
man Chapel with fifty members and a Sunday-school with
thirty-five members. The church that I organized out from
Sanford, N. C., in Moore County, is called Poplar Springs.
In September, 1879, we went to Fayetteville, N. C., and
I secured the City Hall and lectured, and afterward rented
Mr. McKeithan's hall where we organized St. Luke's A. M.
E. Church with thirty members. The member and people
(both white and colored) invited the Annual Conference to
come to Fayetteville, which invitation the Annual Confer¬
ence accepted in good faith.
In October, Presiding Elder W. S. Maxy was invited to
hold a quarterly conference of the new organizations. This
conference was held in Sanford, N. 0., and the Annual Con¬
ference met at St. Stephen's A. M. E. Church, "Wilmington,
N. C. Bishop J. P. Campbell, D. D., visited this conference.
He had just returned from England, having been sent over
there to represent our connection. He made an address on
his visit. At this conference I was elected to Elder's Ord¬
ers. Rev. R. H. W. Leak was also at this conference. The
delegates were elected from this conference to the General
Conference, which was to meet in St. Louis, Mo. This w::s
an effort of the young men of the conference and they did
for the "Old North State" and the A. M. E. Church what
had never been done before. At this conference I made my
own appointment. I took charge of the Fayetteville Mis¬
sion. On my arrival at Sanford, N. C., I was married to
Miss Sarah Kelly Miller on December 4th, 1879, by a minis¬
ter of the M. E. Church South. We moved to Fayetteville,
where we lived and rented a house to preach in for three
dollars per month, and one at Manchester, N. C., at five dol¬
lars per month. I also preached at Sanford, N. C., and Pop¬
lar Springs, Pocket, N. C. God blessed our work and labor
that year. We bought lots at Sanford, N. C., and Poplar
Springs to build churches.
21
\ , <
The Annual Conference which was to convene in Fay¬
etteville, N. C., met in Raleigh, by appointment of the Pre¬
siding Elder, disappointing me and the good people of Fay¬
etteville, both white and colored, who were arranging to en¬
tertain the Annual Conference. Bishop D. A. Payne, D. D.,
presided at this conference. I was ordained Elder. They
voted the next conference to meet at Fayetteville, N. C. 1
asked the Bishop to send some good strong man to follow
me and take care of the work, which he did in the person of
Rev. W. D. Cook, who had been my room-mate for three or
four years. At this conference we met the Rt. Rev. W. F.
Dickerson, D. D., who was made Bishop at St. Louis, Mo.,
at the General Conference (1880) and he wanted "W. D. Cook
and myself to go to Washington, D. C., to Howard School.
I had just married and my condition would not allow me the
opportunity of going. Rev. Cook, after accepting his ap¬
pointment to the Fayetteville Station, stayed a few months
and then went off to school at Washington, D. C.
I was appointed to the Pittsboro Circuit at this confer¬
ence. We took the charge in God's name and saved the
church and property, securing the proper deed. This was a
grand effort upon our part and for months we worked on the
matter. They had never had a deed; only notes showing
what they had paid on the property. Bro. Taylor held the
papers and would not let anybody have or see them.
The District Conference met here this year and we had
quite a pleasant session. I also had a very interesting re¬
vival meeting, some 75 or 100 persons confessing the Lord
Jesus Christ, and I baptized a great many and took them
into the Church of Christ. I also baptized a number of in¬
fants and small children. In all there were something over
one hundred and fifty. I also organized a church at Bro.
Masses Fike's church,* about 15 or 16 miles from Pitts-
22
boro, N. C., Chatham County, with about 25 or 30 members
and 15 Sunday-school scholars, known as Fike's Chapel.
I was to meet the Sunday School Convention of the
Raleigh District in the city of Durham. I went but was
disappointed for no one met. There seemed to be a general
misunderstanding throughout the district, so we returned
without meeting the Sunday School Convention. This was
in 1881.
As I had organized the church at Fayetteville, N. C.,
the Presiding Elder and Bishop asked me to visit the city
and assist the pastor in charge, Rev. W. C. Cole, who was
•a. stranger in the Annual Conference to arrange with the
officers and members and friends for the entertainment of
the conference, which I did. As we had no place large
enough to hold the conference we rented the Baptist church
to hold our sessions in and the Farmers' Hall for Sunday,
which arrangement gave satisfaction to all concerned. At
this conference a committee was appointed to confer with
the trustees of the A. M. E. Church on the location and pur¬
chasing of a lot. The committee was as follows : Rev. J. E.
C. Barham, Rev. R. H. W. Leak, Rev. J. G. Fry, Trustees,
Bro. John Gill, Bro. G. F. Fuller and Bro. David Cain.
They found a lot belonging to Mr. Walter Watson, in a
nice location, for $85.00 cash. This was the report of the
committee and trustees. The Annual Conference received
and adopted their report by purchasing the lot for $85.00. I
had a bill of $79.97 expenses of my personal money which I
used in organizing the church, renting buildings to preach
and hold Sunday-school and class meetings in. The Annual
Conference accepted my bill and voted me the money when
they went to pay the $85.00 for the church lot they found
that they did not have enough money, therefore they came
to me and borrowed the $79.97, promising to pay me the
23
said money back at the next Annual Coherence. I loaned
the conference the money but took no note ; accepted their
word and have not received a penny of it, but I live in hopes
of getting it, though it has been many years ago.
I was sent from this conference to Warrenton Station.
Kev. Henry Epps was my Presiding" Elder. We left
Pittsboro and went immediately to our new field of labor,
arriving- at Warren Plains, just three miles from the town,
and got a hack to carry us over to town. We stopped at
Bro. L. F. Harris' and for eight days held meetings every
night, adding eight or ten persons to our church, namely :
Mrs. Kittie Hawkins and children. This is Prof. J. E.
Hawkins' mother.
I then visited my parents in Northampton County, N.
C., and spent Christmas with them.
We had only one child; she was born in Fayetteville,
C., Oct. 5, 1850, and when she was eight days old I called
in Rev. Dr. Crawford of the M. E. Church South to baptize
her and named her. He came according to my request and
when he looked at the child he asked how old was the baby.
We told him eight days old. "Why," said he, "you are fol¬
lowing the Abrahamical Covenant.'" I asked him what one
did he follow. He replied: "We all ought to follow it."
We had a few members at Weldon, N. C. This was the
church that voted for me to be licensed, I being a member
of the society here at the time, and Kev. Henry Epps the
pastor; so I was licensed as local preacher in 1871 while at
home from Springfield, 111. My father lived five miles from
Weldon, N. C., in Northampton Co., near Garysbury, N. C.
There being no pasror assigned to Weldon, the Presid¬
ing Elder told me to serve the church at Weldon also, and I
did so. I organized our, church and Sunday-school at
Garysburg, N. C., with 20 or 25 members and 30 or 35 Sun-
24
day-school scholars. I also bargained for a lot from Mr.
Pet Ellis for $50.00 and was to raise $25.00 and pay liim,
which I did, and he had Lawyer Massion to write the deed
and his wife to sign same.
I went to the saw mill and ordered fourteen thousand
feet of lumber to put up a church, and I put the money in
the treasury of the Building- Committee and have not heard
from it since. They failed to get the deed after I did not
go back and the minister who followed me did not go there
at all, therefore there is no church there of the A. M. E.
connection until this day, while we might have had a flush¬
ing congregation there. The blame lies at the feet of the
ministers. God have mercy upon them and help them to
spread the Church of God and to seek the lost and bring
them to the Church of Christ. So we did the best we could
on this Circuit and added a great many persons to the
church, baptizing some 75 or 80 persons, infants, children
and adults. When the District Conference met they met i:u
Goldsboro, N. C., where we had a very nice session. The
District Sunday School Convention met in Warren-
ton, N. C. Our church and Sunday-school work showed im¬
provement along all lines.
This brings us to the Annual Conference in November,
1882, at New Bern, N. C. When I had made my report I
asked the Bishop and Annual Conference for a transfer to
the West, namely Illinois Conference. Bishop W. F. Dick-
erson, D. D., presiding for Bishop D. A. Payne, D. D., beg¬
ged me to stay a while longer and go west in this State and
help Rev. R. H. W. Leak, Presiding Elder of the Morganton
District, and appointed me to the Lenoir Circuit in Caldwell
County. My wife and two little children were at Warren-
ton, N. C. My second child was born there in April, 1882,
25
and when eight days old was named and baptized by Rev;.
Gammon of the M. E. Church South.
I took my appointment and the Bishop's advice and the
Lord Jesus Christ. When I arrived at my charge it was
nearly Christmas. My wife wrote me our oldest child had
been and was still quite ill. I wrote her to either come to
me at Lenoir or she could go to my parents or her sisters or
brothers. She wrote if she could get there she would come.
I told her to ship the things to Lenoir, N. C., to be stopped
at Hickory, N. C. So we entered cheerfully upon the charge
and visited the several churches. During that time I also
received another letter from my wife stating that if I want¬
ed to see the child alive I had better come on an early train.
She had reached Ealeigh, N. C., and was stopping with my
cousin James Barham. I came and found the child very low
indeed. Cousin Celia and James Barham were doing all
they could for the comfort of my family and especially the
sick one. I stayed with them five weeks, praying for them
and giving her a treatment that she should have as far as I
was able to give her.
When I got back to Lenoir I went to work in God's
name. We purchased a piece of land from Mr. Patterson to
build our church on. (Here is where the Lightfoots lived
and Bro. Henry Lightfoot was very higlitly thought of by
everybody, also the Jones.)
The name of the church was Hoppie Chapel A. M. E.
Church. I had the pleasure of meeting many warm hearted
people on this Circuit, and a gentleman in the person of Mr.
Irvin, who was not a member of the church but a "well wish¬
er" of the cause of Christianity, but did what he could for the
comfort of myself and family and the church in general.
His wife was a faithful member of the church.
This was a year of much trouble and sickness in my
26
dear family. As I stated, my oldest cliild, only three years
old, was attacked by pneumonia while my wife was coming
to Lenoir and she had to stop over in Raleigh on account of
the illness of the child. She was not so well herself but able
to be on her feet. She had a child in her arms eight or nine
months old. I am sure the good Lord is the only one that
knew my feelings when I got the news of the illness of my
child, laying at the point of death, and if I wished to see it
alive to come on the earliest train. I was twenty miles from
any railroad and it was snowing hard; had but little money
on hand and over two hundred miles fromEaleigh where my
family was. I prayed to God thru our Lord Jesus Christ
for the life of my dear child to be spared until I could arrive
and that some way be opened for me, and the hearts of the
people be touched to help me by giving me money enough
to go and look after my sick child and family. The Lord
heard my prayers and answered them. I will give Him my
heart-felt thanks always. It is good to trust in God.
I started, and putting the Lord before me, He led the
way and I arrived at Raleigh after traveling all day and all
night about 2 or 3 A. M. ; found them at Mr. James Barham's
home, a cousin of mine. I knocked at the door and spoke.
My little sick child spoke and said : "Papa has come."
When I heard her voice I said: "Thank God, the child
is alive." On going into the house, and after asking how
they all were, I said let us pray. After prayer we talked
over the child's condition and I learned they had a doctor
in the person of Dr. Dunn, but he dtd not come any more
after my arrival. He had given the child up. My wife told
me she had paid him. I said, ?Dr. Jesus never gives any
baby out that believed in him and in him forever. So X re¬
mained there nursing five weeks, praying and treating the
child with first one thing and then another until a change
27
took place. This was in the month of January, 1883. It was
a winter long- to be remembered by all who know anything
about hard winters, especially in the city of Raleigh. Every
thing was high, especially wood and provisions, and we had
to pay high rent, but Ave had lived there before and were
well acquainted in and out of the city. The child got better
and we moved to Durham and spent a few weeks there with
my wife's sisters and some of my cousins. After then we
made it to Lenoir, some time in April or May, 1883. And
by God's help we served this Circuit one year. After that
1 attended the Sunday School Convention at Lincolnton, N.
C., and several camp meetings, learning the conditions of
these meetings. While there was some good done there was
also evil carried on in many ways.
At McArath Chapel, in Burke County, N. C., in August,
1883, I had a subject published, namely : "Should Infants
be Baptized?" We discussed the subject from the text:
"The promise is to you and your children, to all that are far
off. Even as many as the Lord our God shall call."—Acts
2 :39. The good Lord was with us on this occasion and we
preached at 11 A. M. There were present about five or six
thousand people of all classes and all denominations, and
some twenty-five or thirty ministers, who represented all
denominations. After the sermon I baptized 55 children,
assisted by Rev. W. H. Bishop, who is gone to the better
world. I came back to my field or Circuit thanking God for
his presence and power at the meeting. When the year's
work was finished we met the Annual Conference in the city
of Durham, N. C., November, 1883. Bishop D. A. Payne
presided, assisted by Bishop W. F. Dickerson.
I was appointed to McArath Chapel, Bridge Water Cir¬
cuit. I took my appointment and my dear family and moved
to said Circuit and lived about three or fonr miles from the
28
postoffice Glen Alpine, N. C., in Burke County. So by God's
help we served the work and did organize a church at Glen
Alpine, N. C., and at Marion, N. C., McDowell County, in
the Court House.
In March, 1884, my daughter Sarah Annie Barliam was
born, and when she was eight days old I named and baptiz¬
ed her. Many persons were added to the church of Christ
on this Circuit. The church which I organized at Glen Al¬
pine, N. C., was named Mt. Harmon A. M. E. Church.
The Garrison family, whom I baptized at their own res¬
idence, are the pillars in the church, also the Forneys. Win.
Garrison's family, the Wilson family and Bro. Green's fam¬
ily were the main builders of this church.
We remodeled McArath Chapel and many souls were
added to the church of God.
This brings us to the Annual Conference which conven¬
ed at Morganton, N. C., Burke County, in November, 1884
Bishop W. F. Dickerson, D. D., presided at this conference.
We offered a resolution that there be only one camp
meeting allowed in one Presiding Elder's District per con¬
ference year. After much discussion it was adopted by the
Annual Conference.
A committee was appointed to select a location for a
school site. They made their report, giving several places.
They were then asked to see what they could buy the Kit-
trell property for and report at the next Annual Conference.
I was appointed to Mt. Olive Station, Wilmington, N.
C., New Hanover Co., and as usual, took my appointment
and went there in the name of God. Found eighty names on
roll and about one-half could be found. They held no class
meetings during the week and were in debt, having two mort¬
gages on the property. By the help of God and the co-op¬
eration of the officers, members, friends and hard work, we
29
paid off the mortgages and had a protracted meeting, which
resulted in a revival meeting that lasted six weeks and 280
persons confessed Christ. I baptized 150 persons. In all
there were 200 persons added to the church. We also had
many additions to the Sunday-school. I went thru the city
letting my light shine. This church has held its own ever
since 1885.
My daughter Maggie Alice Barham was born here in
August 1885 and when she was eight days old she was named
ane baptized. My wife's health was not so good here; she
was under the doctor's care all that year.
Some time in the early part of this year Bishop W. F.
Dickerson, D. D., was called home to rest. "Peace to his
dust," a strong man and a gospel preacher. At the close of
this year's work the Annual Conference convened at Com¬
pany Shops, N. C., now known as Burlington, N. C. Bishop
H. M. Turner, D. D., was presiding Bishop.
At this conference the committee made its report on the
school location question and said report was received and
adopted. The Board of Trustees of the school was elected.
Rev. W. D. Cook was eleted treasurer. We were to pay
eight thousand dollars for sixty-two acres of land and one
building worth five thousand dollars. I was also elected a
member of the Trustee Board at this conference and State
Missionary and Evangelist of the A. M. E. Church.
The Annual Conference convened in Raleigh, N. C., in
August in a called session to fix location of the next session.
The conference voted to go to St. Stephen's A. M. E. Church,
Wilmington. The conference voted to meet in Newbern in
1886. Here I made my first report as State Missionary, re¬
porting seventeen new churches or societies organized,
namely: Mt. Pleasant, Robeson County; St. Paul, in the
same County ; Turner's Chapel, Robeson County ; Macedo-
30
nia, in Columbus County; New Light, Brunswick County ;
St. Andrews, in tlie same County ; Fair Bluff, Robeson Coun¬
ty ; Zion Chapel, Scotland County ; St. Joseph's Temple,
Laurinburg, same County; Campbell's Chapel, same Coun¬
ty ; Durham, Albright, Durham County ; Allen Chapel, Scot¬
land County; also Emanuel Chapel Church, Durham Coun¬
ty. The conference accepted my report with the recommen¬
dations and made three more Presiding Elders' Districts,
namely: Durham, Greensboro and Rocky Point Districts.
This gave the conference seven districts in the State. At
this conference I was appointed to St. John Circuit, Wake
County, and in the early part of the year Rev. George TV.
Hunter was appointed Presiding Elder of the Durham Dis¬
trict. He died in 1887. Bishop J. P. Campbell, D. D., ap¬
pointed me Presiding Elder of the Durham District and I
took the District in God's name and can say that the Lord
was with me and blessed our labor and the good work was
carried on by the Master's help.
The Annual Conference convened in TVarrenton, Bishop
J. P. Campbell, D. D., presiding at this conference. The
Durham District was discontinued and I was appointed to
the Hillsboro Circuit and moved my family there from Dur¬
ham. While serving this Circuit I organized Smith's Chap¬
el, Orange County. God blessed our work here. This was
in 1888.
The next year the Annual Conference convened in
Greensboro, N. C., Bishop A. W. Wayman presiding officer.
I was sent from Hillsboro to Kinston, N. C., and God was
with us while serving this station. We succeeded in getting
the deed and title for the church here, which had been stand¬
ing since 1876, when the court house burned down and the
records were destroyed. But it happened while I was there
the former Register of Deeds, Mr. Nick Hunter, had a stub
31
book which gave some information about the property, so we
worked up the matter, got the deed and had it recorded. God
was with us and then blessed us with a son ; yes my son J.
W. E. Barham was born here and when he was eight days
old he was named and baptized. This was in 1889. The
Annual Conference convened in Wilmington, N. C., in St.
Stephen's A. M. E. Church. Bishop W. J. Gaines was pre¬
siding officer. I was appointed by him Presiding Elder of
the Morganton District. I took the appointment and took
Jesus Christ, also moved my family to Morganton and made
that city my headquarters. And I entered upon the District
in God's name and did what I could to bring peace out of
confusion along all lines, especially along the educational
line.
The District had established a high school with Mrs.
Florence Wilson principal, who was carrying on the school
near the church, which was run by the District Board of the
A. M. E. Charch and friends. The committee of the public
school claimed the right of way to the house in which the
District School was carried on, this caused a confusion and
had to be properly settled. I met the County Board of Ed¬
ucation and asked them did they have a deed for that prop¬
erty, it being on the church lot, and they said no. I asked
them if they would not stop the confusion and they said yes.
And they did, for they bought and built two school houses
to teach the public school in. This gave the District School
peace, in order to promote the interest of the District
School. Those who were interested agreed to purchase five
acres of land from Bro. Dennis Caldwell for its benefit. They
bought and paid for it and it stands there today with no
building on it.
I served the District two years. We had a very pros¬
pective start up in the western part of the State for the good
32
of humanity and especially Christian education. This would
have been the spread of the A. M. E. Church in the moun¬
tains, also the Church would have had a hold on the young
people, but by the neglect of somebody nothing has been
done along educational lines by the District in twenty-two
years, or since I left as Presiding Elder.
In 1890 I met the Annual Conference in Fayetteville, N.
C. Bishop A. W. Wayman, presiding, and was reappointed.
While we were dn this District the work, under God's direc¬
tion, prospered along all lines.
The next Annual Conference convened in Raleigh, N. C.,
and I was appointed to the Glen Alpine Circuit in Burke
County. This was another year in which God blessed my
labor. I moved my family to Glen Alpine and my daughter
C. L. N. Barham was born here, and when she was eight
days old she was named and baptized. This was in 1892.
The next Annual Conference met in Kinston, Bishop W.
J. Gaines, D. D., presiding. My aged father was quite fee¬
ble, so I asked the Bishop to give me an appointment in the
east so I could look after my father and sick mother. There¬
fore I was granted my request and appointed to the Mur-
freesboro Circuit. This was in 1893.
The next Annual Conference met at Wilmington, N. C.,
in Mt. Zion A. M. E. Church. I was appointed to the Golds-
bore Circuit. Here I did what I could to build and organ¬
ize Barnes' Chapel in Johnson County.
The Annual Conference next year met at Newbern,
Bishop James A. Handy, presiding officer.
The next Annual Conference convened at Warrenton, N.
C., and I was appointed to the Bock Fish Circuit, Duplin
County. Taking the Lord Jesus Christ with me I moved
my family to Magnolia, N. C. I served the Circuit in God's
name as best I could, baptized and added to the church
quite a number of persons and left the Circuit in a much
better condition than it was Avhen I took charge. This was
in 1895.
The next year the Annual Conference met in Fayette-
ville and we were moved by our request to the Brinkley ville
Circuit, Halifax County. By God's help we did what we
could in building- up the work and organizing- children and
young people together in Sunday-schools. The Morning
Star still lives. This was a year of much hard work indeed,
both in Church and State. The election of Mr. G. H. White
to Congress was one of our great efforts and God was with
us and blessed the cause with victory, for which we give
Him thanks.
In 1897 the Annual Conference met in Newbern, N. C.,
Rev. J. A. Handy, D. D., presiding. We were re-appointed
to the Brinkley ville Circuit.
The next year the conference met in Wilmington at Mt.
Olive, Bishop J. A. Handy presiding. My people asked
that I be appointed to Bingwood Circuit, which was a part
of the Brinkleyville Circuit, so I served that Circuit that
year, 1897.
The next conference met at Warrenton. The good work
of the Lord was a success and much good was accomplished
in this field. At this conference I was appointed to Wilson
Mills Circuit, Johnson County. My family was living at
Kittrell, N. C. I took charge of the work in God's name
and succeeded in moving the church out of a branch on a
hill. I also arranged with the parties to sell my people
land or lots for home purposes, to build themselves houses
to live in. This work speaks for itself. The place where
the church is located is named Barhamville, after the found¬
er. I served the Circuit two years.
The Annual Conference next met in Kinston, N. C.,
u
Bishop Handy, D. D., presiding1, and I was re-appointed to
the Wilson Mills Circuit and the corner-stone was laid July
4th, 1898, by Bishop B. F. Lee, D. D.
The next Annual Conference met at Bich Square, North¬
ampton County, Bishop Lee presiding, who appointed me
to the Halifax Circuit. This was in a country town, but the
people cared for the members and friends of the conference.
I was appointed to the Halifax Circuit, making* WeJdon my
headquarters. This was the church that licensed me in 1871
aud this was the third time I served them as pastor. So the
Lord was with me and blessed my labor. We succeeded in
paying ofl* a mortgage which had been standing for many
years. The good people worked hard and exercised their
faith in what they were doing for God and his church. This
was in 1899. The Annual Conference convened in Novem¬
ber of the same year in the city of Fayetteville, N. C., in St.
Luke A. M. E. Church. This conference was one of great
interest in many respects. Bishop B. F. Lee, D. D., pre¬
sided and I was appointed to the pastoral charge of the said
St. Luke Church at this conference. This was the third
time I had been assigned to serve this church since I organ¬
ized it in 1879 while pastoring St. Matthew A. M. E. Church
in the city of Raleigh, N. C. When I received my appoint¬
ment I found that the church was mortgaged and the parties
were asking for their money. They stated that it had been
five years since the mortgage was given and not a cent had
been paid on the principal or interest. So after finding out
the condition of the church I saw I needed money, yes, mon¬
ey to redeem the credit of the Church and property. My
family was at Kittrell, N. C., where our College is located.
Immediately after adjournment of conference we called tbe
officers and members all together and organized them, and
began planning to raise money to pay on the interest on the
35
six hundred dollars, which was the mortgage debt.
I talked with Mr. Walter Watson, the party who held
the said mortgage, also his lawyer, and arranged to pay the
debt or what we could of it. Just one week after the con¬
ference adjourned my wife sent for me to come immediately,
my only son being very sick. So I went by her orders on
the first train by way of Raleigh to Kittrell, N. C. • On ar¬
riving I found my boy very low, but we prayed and treated
him with medical aid for two or three days and he soon
took a change and got upon his feet again. So I went back
and arranged to move my family to Fayetteville, N. C.,
where I could look after them, especially my sick son. They
came very soon after I returned.
I am thankful to the Almighty for his mercy and good¬
ness to us in our affliction. This was another year of ear¬
nest work and stmty, planning to save the church property
and keep the flock of God's fold together. God gave me
friends and they gave me money. With their co-operation
we were able to save the property by getting the Church
Extension Board to pay off the mortgage and take the deed
in hand.
This year the Annual Conference met in the city of Wil¬
mington, N. C., at Mt. Olive A. M. E. Church in Nov., 1900,
Bishop B. F. Lee, D. D., presiding. After making my re¬
port the Bishop and conference received it and re-appointed
me to St. Luke Church to perfect our p'ans in the salvation
of said church property.
I came back and the good Lord was with me and bless¬
ed our labor and the conference helped the church with a
donation, which was acceptable indeed.
In 1901 the Annual Conference convened at St. Stephen
A. M. E. Church, Wilmington, N. C. We made our report
and asked the Bishop to relieve us of St. Luke Church, Fay-
36
etteville, having served that charge two years at a great
sacrifice. So the Bishop appointed me to Southport to Mt.
Carmel Station. This was in 1903, Bishop W. J. Gaines, D.
D., presiding.
While I was in charge of St. Luke's Church, Fayette-
ville, N. C., 1900 and 1902, I organized the church on Ash¬
ley Heights ; also the Sunday-school in New Town, known
now as St. John's.
The Southport Church, namely Mt. Carmel A. M. E.
Church, was organized by me in the spring of 1885 while I
was stationed at Mt. Olive A. M. E. Church, Wilmington,
N. C. We are glad to say that the Lord was with us while
here and blessed our labor along many lines. The work will
speak for itself. They have a school building now, which
is some of the fruits of our labor while there. It is intend¬
ed for a graded school.
The next Annual Conference met at Smithfield, N. C.,
Johnson County, Bishop W. J. Gaines presiding. I was ap¬
pointed to the Marietta Circuit in Robeson County. This
Circuit is a part of the churches which the writer organized
in 1886. While on this Circuit we had great success, both
in additions to the church, baptizing some 275 persons and
buying a lot for Turner's Chapel, paying for it and getting
the deed and having it recorded. I also organized the
church at Evergreen in Columbus County, Mt. Horeb A. M.
E. Church.
The next Annual Conference met at Mt. Zion A. M. E.
Church, Wilmington, N. C., Bishop W. J. Gaines, D. D.,
presiding. This was a very interesting session indeed.
In the Annual Conference of 1906, I was appointed to
the Smithfield Circuit, but after serving there several
months I resigned and accepted the Ashley Heights Mission
at Fayetteville, N. C.
37
In November, 1907, the Annual Conference met at St.
Luke Church, Fayetteville, N. C., Bishop L. J. Coppin, pre¬
siding. In 1908 I was appointed Conference Missionary;
also in 1909, and added many souls to the church of God,
both in this State and Virginia.
In 1910 the conference met in Goldsboro, N. C.
In 1911 the conference met at Mt. Zion A. M. E. Church,
Wilmington, N. C. I had been serving as Missionary of
the Conference for several months and in May of the same
year Bishop L. J. Coppin appointed me Presiding Elder of
the Washington District, a Missionary District.
The next year the conference met at St. Stephen's A. M.
E. Church, Wilmington, N. C., Bishop L. J. Coppin presid¬
ing, and I was appointed to the pastoral charge of Toma¬
hawk Circuit. This was in 1912. The good Lord was with
us and blessed our labor. Many persons confessed Christ
and were added to the church. We baptized 175 persons,
adults and children.
The next year the Annual Conference convened at Wil¬
son Mills, Johnson County. After making my report I ask¬
ed the Bishop for the appointment of Missionary of the
conference. This was granted, so we entered upon the field
in God's name. At the next Annual Conference, which met
at Kinston, N. C., Bishop L. J. Coppin presiding, we report¬
ed 175 persons added to the church. We also organized the
A. M. E. Church at Hamlet, N. C. This was in the Western
North Carolina Annual Conference. At this conference I
was re-appointed Missionary of the conference.
This brings my appointments up to 41, and I have or¬
ganized 50 churches and.Sunday-schools from the sea to the
mountains. I am praying to God to help me finish the work
lie has assigned me to do thru our Lord Jesus Christ. Yes,
I am willing" to continue faithful to the end.
38
The churches which are given with the year and dates,
also their locations and counties. So whoever reads this
book let them remember that it is only to give those infor¬
mation who want the truth, which will be the only thing
that will stand in the day of judgment, where all shall re¬
ceive their reward for the deeds done in the body.
The Church and Connection is a body which has my
deeds and actions for 50 years. As I haye only had my
freedom 50 years, and whatever mistakes I have made, they
are of the head and not of the heart.
REV. J. E. C. BARHAM, D. D.
39
Churches and Sunday Schools that I Organized
With Location and Dates :
Northampton Sunday School Gumberry, Northampton Co., 1870
Mills Chapel Jones County, 1875
Boyldin Chapel .Wake County, 1877
Baker's Chapel Wake County, 1877
St. James A. M. E. Church Lee County (Sanford, N. C.) 1879
Poplar Springs A. M. E. Church..Lee Co. (8 miles from Sanford) 1879
Wayman Chapel A. M. E. Church... Cumberland County 1879
Saint Luke A. M. E. Church .Cumberland County (Fayetteville) 1879
Mt. Pleasant A. M. E. Church Robeson County, 1886
St. Paul A. M. E. Church 1..Robeson County, 1886
Ohova A. M. E. Church Robeson County, 1886
Turner's Chapel A. M. E. Church Robeson County, 1886
Gaines' Chapel A. AI. E. Church.. Robeson Co. (Fair Bluff) 1886
New Light A. M. E. Church... Brunswick County, 1886
St, Andrews A. M. E. Church Brunswick County, 1886
Mt. Carmel A. M. E. Church Brunswick Co. (Southport) 1885
Zion Chapel A. M. E. Church. Scotland County, 1$86
St. Timothy A. M. E. Church Scotland County, 1886
Allen Chapel A. M. E. Church Scotland County, 1886
Campbell's Chapel A. M. E. Church Scotland County, 1886
Fikes' Chapel A. M. E. Church Cumberland County, 1881
Mt. Horeb A. M. E. Church .Columbus Co. (Evergreen) 1905
Macedonia A. M. E. Church Columbus County, 1886
Emanuel A. M. E. Church Durham Co. (Durham) 1886
Albright Sunday School..- Durham Co. (Durham) 1886
Willow Springs A, M. E. Church Johnson County, 1898
Marion Mission A.M. E. Church McDowell County, 1890
Marion Mission A. M. E. Church...McDowell Co. (Eight Miles) 1890
Statesville A. M. E. Church Statesville, N. C., 1890
Shelby A. M. E. Church Shelby, N. C., 1890
Smith's Chapel A. M. E. Church Orange County, 1888
Jones Chapel A. M. E. Church Caldwell County, 1883
Garysburg Mission A. M. E. Church Northampton County, 1882
Cook's Mission A. M. E. Church.. Warren County, 1882
Sermon A. M. E. Church Burke Co. (Glen Alpine, N. C.) 1891
40
Ashley Heights A.M. E. Sunday School Mission.Cumberland Co., 1001
New Town A. M. E. Church Cumberland County, 1901
Oaklin A. M. E. Church... Scotland County, 190(5
Spring Hill A. M. E. Church... Halifax County, 1909
Greenville Mission A. M. E. Church Green County, 1909
Bath Mission A. M. E. Church Washington County, 1909
Belhaven A. M. E. Church Mission County, 1909
St. Paul's A. M. E. Church Mission County, 1909
Dover A. M. E. Church Mission.. ...Craven County, 1909
Morning Star Sunday School.. Halifax County, 1896
Battleboro A. M. E. Church Nash County, 1908
North Rocky Mount Mission Edgecomb County, 1908
Hamlet A. M. E. Church Hamlet, N. C., Aug.-30th, 1913
I assisted Rev. J. E. Holt at the above named place. This finish¬
es up to date, February, 1914, the organized work.
REV. J. E. C. BARHAM, D. D.
A Correction—On Page 23, son born 1880 instead of 1850.
41
Chapter I
The question of Baptism lias been the theme of Theolo¬
gians, Churchmen and the common people for ages. Many
doctrines have been promulgated on this particular theme,
and have been readily accepted by all people. Now, we wish
to give our views on the same, using the Holy Bible as the
foundation stone for our remarks.
Treating this subject from a Biblical view point, modes,
subject, Bible applications and Holy Ghost definitions
are brought to bear and discussed and substituted by Bible
texts. Under this chapter we begin with the—First Sign of
Baptism; Exodus 12 : 7, where the blood of a lamb was used
and the flesh of the same was eaten in haste. And where a
hyssop was taken and dipped into a basin containing the
blood with which the lintals of the two side posts were
sprinkled. "For the Lord will pass through to smite the
Egyptians; when He seeth the blood on the lintels and two
side posts, the Lord will pass over the door and will not
suffer the destroyer to come in unto your houses to smite
you." Continuing, He says: "And ye shall observe this
thing for an ordinance for thee and thy sons forever."
Again we call the attention of the careful and prayerful
reader of God's word to Exodus 14 :19—"Consider the1
cloud, its motion and its significance."
The Apostle Paul calls it Baptism—See First Corin¬
thians 10:1-2, where He says : "Moreover brethren I would
not that ye should be ignorant how that all our fathers were
under the cloud and all passed through the sea. And were
all baptized under Moses in the cloud and in the sea."
"We wish to call your attention to the fact while Israel
were passing through the sea, there was no water in their
42
passage. See Exodus 14:11. "And Moses stretched out liis
rod over the sea, and the Lord caused the sea to go back by
a strong east wind all that night and made the sea dry land.
And the waters were divided."
Dear Eeader: If you accept the literal translation of
the above quoted text, you will see readily that it cannot
mean immersion as baptism; for the reason Exodus 15 : 8
would set aside this idea. It reads: "And with the blast of
thy nostrils the waters were gathered together, the flood
stood upright as a heap and the depths were congealed in
the heart of the sea."
The word congealed here means changed from a liquid
form to a solid or ice. The sea on either side was a solid mass
of ice. In the midst was a dry passage, made so by a strong
east wind. If this true, which it is according to the best
authorities, then we set aside the idea of immersion as some
would have it understood by reading of the 10th chapter and
first verse of 1st Corinthians.
Our contention is : That the mode of baptism mention¬
ed above was the primitive idea and mode upheld through¬
out Holy Writ.
Now, we call your attention to the Laio of Baptism un¬
der the old dispensation as stated in Exodus 24 : 6-7, treat¬
ed under the head of One Lord, One Faith and One Baptism.
Regardless of dispensations, God has never changed
His mode and plan of operation in the scheme and plan of
human redeniption and salvation.
The Primitive mode of using water as a type or symbol
of shadowing forth the mode of Christian Baptism under
the Christian or Gospel Dispensation is clearly set forth in
the 24th chapter of Exodus, beginning with the 6th verse
through the 8th, which reads as follows : "Moses took half
of the blood and put in basins, and half of the blood he
43
sprinkled 011 tlie Altar. He took the Book of tlie Covenant
and read in the audience of the people, and they said : All
that the Lord hath said, will Ave do and be obedient. And
Moses took the blood and sprinkled it on the people and
said, behold the hlood of the Covenant, which the Lord hath
made with you concerning- -11 these words."
We contend that God has never operated but one law
on the question of moral obligation and human redemption:
That which was foreshadowed in the Old Testament was
recognized and fulfilled in the New Testament by Jesus
Christ first; then by all His followers. (See Heb. 9 : 18-21)
"Whereupon neither the First Testament was dedicated
without blood : For when Moses had spoken every precept
to all the people according- to the law, he took the blood of
calves and of goats with water, scarlet wool, and liysop and
sprinkled both the book and all the people, saying : This is
the blood of the Testament which God hath enjoined unto
you." To prove that these two are identical in substance,
we quote Matt. 26 : 28, where Jesus Christ speaks Himself
and says: "For this is my blood of the New Testament which
is shed for many for the remission of sin."
This statement sets aside all other evidence tending to
show that the ceremonial rites had no relation to the prom¬
ised Christ, who came according to the predictions of the
prophets. Further evidencing the fact that Jesus Christ
and His work on earth were the end of all the law and
prophecy.
Matt. 20 :28 also says: "Even as the Son of Man came
not to be ministered unto, but to minister and to give His
life as a ransom for many."
This statement would naturally introduce "The Lord's
Supper," one of the Sacraments of our Church which we
shall not discuss here. This Holy institution is acknowl-
44
edged and practiced by all Evangelical denominations. The
institution of this Sacrament took place in Jerusalem on
Thursday night, A. D. 30, in an Upper Room during the
Jewish Passover, and is hallowed by Christians as being the
beginning of the New Gospel Dispensation. Examine for
your own pleasure and personal satisfaction John 19:34,
which reads : And c>ne of the soldiers with his spear pierced
His side andforwith came thereout blood and water." And
also John's First Epistle General 5 : 6, which reads : "This
is He that came by water and blood even Jesus Christ, not
by water only, but by water and bloody and it is the Spirit
that beareth witness because the Spirit is truth."
45
Chapter II
The Law of Baptism Under the Old
Dispensation
Now it becomes our duty to invoke "The Lord of Hosts"
to take the witness stand and testify. See Mai. 3 :1. "Be¬
hold I send my messenger and he shall prepare the way be¬
fore me; and the Lord whom ye seek shall sudden¬
ly come to His Temple, even the messenger of the Covenant
whom ye delight in, behold He shall come saith the Lord of
Hosts." Of what Covenant is He speaking ? He is speak¬
ing of the Covenant made with Abraham, that through his
seed all the nations of the earth shall be blessed. See Gen.
17 :1-24. "I am the Almighty God, walk before me and be
thou perfect. And I will make my Covenant between me
and thee and will multiply thee exceedingly. Thou shalt be
a father of many nations, neither shall thy name any more
be called Abram, thy name shall be Abraham, for a father of
many nations have I made thee. And I will make thee ex¬
ceedingly fruitful and I will make nations of thee and kings
shall come out of thee. And I will establish my Covenant
between me and thee and thy seed after thee and their gen¬
erations for an everlasting Covenant to be a God unto thee
and to thy seed after thee. And I will give unto thee and
to thy seed after thee the land wherein thou art a stranger.
All the land of Canaan, for an everlasting possession. And
I will be their God. Thou shalt keep my Covenant there¬
fore thou and thy seed after thee and their generations.
This is my Covenant which ye shall keep between^ me and
you and thy seed after thee. Every man child among you
shall ye circumcise and ye shall ciscumcise the flesh of your
4G
foreskin and it sliall be a token of the Covenant betwixt me
and you. And he that is eight days old shall be circumcis¬
ed among you. Every man child in your generations, he
that is born in the house or bought with money of any stran¬
ger which is not of thy seed."
It is a truth readily accepted by all Bible readers that
Abraham complied with the Covenant. He was 99 years old,
and Ishmael was 13 years old when they were circumcised.
Strictly speaking, there were only two Sacraments in
the Old Dispensation, namely : Circumcism and the Passov¬
er. There are only two Sacraments in the New Dispensa¬
tion, namely : Baptism and the Lord's Supper.
Then it follows that the Lord's Supper of the Christian
Church answers for the Jewish Passover and Baptism in the
Christian Church answers for Circumcism in the Jewish
Church. Paul says: "One Lord, One Faith and One Bap¬
tism." The above stated proposition is in strict keeping
with this long established and accepted doctrine. Eph.
4:4-6. "The body of the Church is one, One God, One
Spirit and One Christ"—in both the Old and New Testa¬
ments.
47
Chapter III
John the Baptist's Relation to Christian
Baptism
This is one of those critical doctrinal points with which
Theologians of all religious denominations have to deal. We
go about our duty here fearing and trembling lest we should
stir up an unholy contention, yet wre feel confident we have
with us in our views on the subject the approval of the best
and most reliable authorities.
All Theologians are agreed upon the fact that John the
Baptist was a special agent or messenger provided by Prov¬
idence to occupy the theoretical stage of redemption and sal¬
vation immediately before the Grand Actor should make
His sacred bow to the public. The time and work of this
peculiar personage were both initiatory and intermediate.
It could not have been the Christian Era, because the
world had not been introduced to the Christ. What he did
could not have been considered the beginning of the Christ¬
ian Era, because he was not the Christ. We know this from
his own testimony. Who then was he ? Ha was a Messen¬
ger sent from God to introduce Jesus Christ, the Messenger
of the Covenant. He is called in another place "The Spirit
of Elijah." His preaching and teaching the people accord¬
ing to the predictions of the prophets : Turning the hearts
and miuds of the fathers to the children and the hearts and
minds of the children to the fathers ; correcting the civil
and religious abuses of the times and proclaiming the King¬
dom of Heaven at hand. Thus introducing Christ as the
King entering upon His Kingly office.
In the face of all this there is a contention long estab-
48
lislied and accepted by many religious denominations, that
the baptism of John and Christian baptism are identical.
And as such it has been practiced and held for generations.
We take issue with the above contention and practice. We
feel prepared to show according to prophecy, and according-
to the law of God concerning the Ordination of Priests, and
the testimony of John himself that the above named conten¬
tion is both erroneous and misleading in its nature at va¬
riance with Divine Law and the prediction of the prophets
of God.
We believe further that John was the author of his own
baptism and furnishes references to prophecy as to his mode:
For Isaiah 52 :8-12 says : "Thy watchmen shall lift up the
voice, with the voice together shall they sing, for they shall
see eye to eye when the Lord shall bring again Zion. So
shall He sprinkle, many nations and Kings shall shut their
mouths at him: For that which had not been told them shall
they see and that which they have not heard shall they con¬
sider."
In Ezekiel 36 : 25 we find written: "Then will I sprink¬
le clean water upon you, and ye shall be clean from all your
filthiness, and from all your idols will I cleanse you."
These two references to prophecy prove beyond success¬
ful contradiction that John was sprinkling the people with
clean water—separating them from heathenism unto repent¬
ance—which practice he himself called baptism.
We dare say above bold, that no one had authority to
administer the rites of the Jewish Church but their regular
ordained Priests. If John inducted Christ into His Priest¬
ly office, as it is contended by some, who made him a priest?
According to Jewish Chronology, we question John's
Priesthood. Further, we contend that he was a prophet—
not a priest. When was he annointed and by whom ? What
49
does Jesus Christ say concerning Jolin ? Read Matt. 11 : 9,
But what went ye out for to see ? A prophet ? Yea, I say
unto you and more than a prophet. For this is he of whom
it is written : Behold I send my Messenger before thy face,
which shall prepare thy way before thee."
He was a prophet and more than a prophet. He was a
pioneer of the Messenger of the Covenant and not a priest;
for he had no authority to perform the functions of the office
of the priesthood. AVe quote from Exodus 29 : 4 to show that
all Jewish priests were ordained and consecrated to perform
the duties of their office: "And Aaron and his sons thou
shalt bring unto the door of the tabernacle of the congrega¬
tion and wash them with water. And thou shalt take the
garment and put upon Aaron, the coat and robe of the Ephod
and the Ephod and the breast-plate and gird him with the
curious girdle of the Ephod. Thou shalt put the mitre upon
his head and put the holy crown upon the mitre. Thou shalt
take the anointing oil and pour it upon his head and anoint
him. And thou shalt bring his sons and put coats on them;
and thou shalt gird them with girdles, Aaron and his sons,
and put the bonnets on them; and the priest's office shall be
theirs. For a perpetual statute, and thou shalt consecrate
Aaron and his son."
50
Chapter IV
The Consecration of Priests
To get at the root of this subject to which we can give
but a limited space here, we cite you to Exodus 29 :15. From
the instruction given in this Chapter and the 15th verse, we
find that their consecration consisted of, first, the applica¬
tion of oil upon the heads, and second, of their making sol¬
emn vows, expressing their determination and will to faith¬
fully perform, all the rites and duties contained in their ob¬
ligations. The 15th verse of the Chapter cited reads as fol¬
lows : "And thou shalt anoint them as thou didst anoint
their father that they may minister unto me in the Priest's
office. For their anointing shall surely be an everlasting
priesthood throughout their generations."
We concede the fact that John the Baptist's father was
a priest and was officiating in the temple at the time Gabriel
appeared unto him and said: "Thy prayer has been an¬
swered and Elizabeth, thy wife, shall bear thee a son and
thou shalt call his name John. Thou shalt have joy and
gladness, and many shall rejoice at his birth. For lie shall
ba great in the sight of the Lord, and shall neither drink
wine nor strong drink. And he shall be filled with the Holy
Ghost, even from his mother's womb. And many of the
children of Israel shall he turn to the Lord their God."
This is a part of the message of Gabriel to Zacliarias
concerning the character and office the son that was about
to be born unto him. Zacharias was filled with the Holy
Ghost and prophecied saying: "Blessed be the Lord God of
Israel for He hath raised up an horn of salvation for us in
the house of His servant David, and hath visited and re-
51
deemed His people. Ais He spoke by the mouth of His Holy
prophets which have been since the world began."
"The child slialt be called the prophet of the highest.'' .
"Shall go before the face of the Lord to prepare His way."
A prophet is one who foretells future events. It is par¬
ticularly applied to such inspired persons among- the Jews
asjwere commissioned of God to declare His will to that peo¬
ple. John the Baptist and his work seemed to answer this
description. But when questioned by members of the San-
liedrin Court concerning the Christ, he gave the following
as his testimony : John 1 :10, "And this is the record of
John when the Jews sent priests and Levites from Jerusa¬
lem to ask him, Who art thou ? He confessed and denied
not, but confessed I am not the Christ. (I am not the anoint¬
ed, I am not the priest.) And they asked him, What then ?
Art thou Elias ? And he saitli, I am not. Art thou that
prophet ? He answered, no." Mai. 4:5; Deut. 18 :15.
To these questions, one and all, he answered, no. Then
said they unto him: Who art thou ? That we may give an
answer to them that sent us. What sayest thou of thyself ?
He said unto them : "I am the voice of one crying in the
wilderness, make straight the path of the Lord as it is writ¬
ten in Esaias. Then they asked him, why baptizest thou
then, if thou be not the Christ (the anointed) nor Elias,
neither that prophet ? John simply said by way of reply :
"I baptize with water, but there standetli one among you
whom you know not. He it is who cometh after me is pre¬
ferred before me, whose shoes I am not worthy to unloose."
"These things were done in Beth-a-bora beyond Jordan
where John was baptizing.
John does not claim for himself the office of a prophet.
We o-rant that lie was a prophet, because Christ said that he
was and even more. But not a priest after the Aaronical or-
der which was to continue throughout* their generations un¬
til a more noble and enduriug priesthood should be estab¬
lished after the order of Melchisedec, which priesthood was
established in Jesus Christ and transmitted to the twelve
Apostles thru the Holy Ghost, continues thru the ages.
Therefore it follows that John was not a regularly con¬
secrated priest recognized by the established church. Had
he been such his work in the wilderness would not have been
called into question. Had he been the Levites would have
known him. They knew his father, but they did not know
John as a priest. "Who art thou?" "Art thou the Christ ?"
No! What are you doing here then ? I am simply going
thru the form, showing the people how they shall be minis¬
tered to by the Anointed. I am simply preparing the way
for Him. I am a herald of redemption and salvation. I am
nothing, what I am doing is nothing substantial. It will
only last until He comes. Then it will wane.
The next day after this conversation John sees Jesus
coming unto him and said: "Behold the Lamb of God which
taketh away the sins of the world."
John is giving his testimony of the Christ ways finally:
"He that sent me to baptize with water the same said unto
me, This is my Beloved Son who baptizest with the Holy
Ghost."
It is our contention that John was sent from God to
initiate the people into the Gospel Dispensation ; that he
used the water in his hands as the means of purification or
typifying a washing from a guilty conscience.
John himself declares that Christ is the Son of God—
right here asserts that he (Xpistos) was made a priest after
the order of Melchisedec (without the beginning or ending
days). His induction to his priestly office is a fact, which
belongs to the eternal Counsels of God and not to man.
53
It is therefore improbable and impossible for John, his
forerunner, to induct Him into His priestly office, when He
(Christ) was a priest from all eternity. It is worse than ab¬
surd to hold such a contention. John was baptizing sinners
unto repentance and not ordaining priests. Such a course
on his part would have been contrary to predictions of the
old prophets. Christ wras not a sinner, therefore needed not
John's baptism. Had John baptized Jesus Christ, the act it¬
self would have placed him at the head of the Christian church.
Then Jesus Christ could not have been as He is, the Chief
Corner-Stone. John's baptism does not belong to the Chris¬
tian or Gospel Dispensation. The foundation of the Gos¬
pel Dispensation was not lain until after John the Baptist's
death. Gen. 14 :18-19 will bear out our contention. "And
Melchisedec, King of Salem, brought bread and wine (typi¬
cal of the broken body of Christ and His blood) and he was
the priest of the Most High God. And he blessed him and
said: Blessed be Abraham of the Most High God, possessor
of heaven and earth." Ps. 100:4, "The Lord hath sworn,
and will not repent, thou art a priest forever after the order
of Melchisedec." In Heb. 5 : 5-6, "So also Christ glorified
not Himself to be an high priest, but He that said unto
Him : Thou art my son today, have I begotten thee?" As
He saith also in another place : "Thou art a priest forever
after the order of Melchisedec."
See Ps. 2: 6-7, "Yet have I set my king upon my holy
hill of Zion, I will declare the decree the Lord hath said
unto me : Thou art my Son, this day have I begotten thee."
Heb 7 '7 says: "Without all contradiction the less is bless¬
ed of the greater." That is, the priesthood of Melchisedec
is oreater than the priesthood of Aaron. The Aaronical
riesthood sprang out of Abraham in whom were all the de¬
scendants of Aaron, when Abraham was met and blessed of
Melchesidec.
54
John the Baptist sprang- out of the loins of the tribe of
Levi, which connected him with a priestly family by ances¬
try. We challenge his admirers for the record of his ordi¬
nation and consecration. It is not enough to take it for
granted that he was a priest because his father was a priest.
He was a preacher by birth, called of God to perform the
service he was engaged in, but when and where was he or¬
dained and consecrated priest ? Had this been done, it
would have been done after the manner of men Divinely
qualified after the manner of the Aaronical priesthood.
This would have given him an inferior relation
to. Jesus Cbrist; for Christ came out of the tribe of Judali,
of which Moses said nothing of priesthood whatever. Since
the priesthood of Melchisedec is superior to the Aaronical
priesthood, and since Christ'p priesthood is the concrete
substance of it, it is therefore evident that He (Christ) need¬
ed no human induction to His priestly office by any of the
descendants of the Aaronical lineage. "What right then had
John to induct Him into His office as priest ? If John had
authority to induct Christ, or in other words to ordain Him,
(Christ) he also had power to excommunicate Him (Christ).
But John had no such authority when the beginning of his
priesthood (if he had any) was known.
His priesthood was finite, limited to a certain period
liable to be relegated, and was relegated when Jesus Christ
entered upon His priestly duties. Siuce John was simply a
pioneer, a herald and forerunner of the Anointed, Jesus
Christ simply went down to where John was still engaged
in the work of his mission to let him (John) know that He
(Christ) had come to take charge of His work; and that it
was now unnecessary for him (John) to continue here longer.
John himself says: I must decrease, but He (Christ)
will increase. The careful reader will observe that it was
55
not very long- after this before John's disciples had all left
him and John was in prison, and very soon thereafter was
put to death and rose not again.
The prophet Isaiah predicted that Jesus Christ would
induct Himself into His priestly office in this manner. Isa.
61: 1-3, "The Spirit of the Lord God is upon me; because
the Lord both anointed me to preach good tidings unto the
meek ; to proclaim the acceptable year of the Lord, and the
day of vengeance of our God ; to proclaim liberty to cap¬
tives and the opening of prison to them that are bound; to
comfort them that mourn; to give unto them beauty for ash¬
es, to appoint unto them that mourn in Zion."
See Luke 4 :18-21. Here Jesus himself arises in the
Jewish pulpit and reads the above as follows in part: "The
spirit of the Lord God is upon me; because He hath anoint¬
ed me to preach the gospel to the poor." He said unto them:
"This day is this prophecy fulfilled in your ears."
Having established the priesthood of Jesus Christ in¬
dependent of John's induction, by the law and prophets we
call your attention next, to The Institution of Christian
Baptism.
56
Chapter V
What Is Meant By Christian Baptism And
When Instituted?
By Christian baptism is meant, that Baptism adminis¬
tered under the direct commission of Christ and His Apos¬
tles. That baptism which signifies that its recipient or re¬
cipients has and have already received the Holy Ghost, hav¬
ing been purged from within from an evil conscience having
love for all mankind. That baptism which evidence the fact
that the person or persons are true believers in Jesus Christ
and has or have accepted His doctrine as their portion and
salvation.
It is clear therefore, that those who had received bap¬
tism of John did not come under this head, because they
told Paul when they were asked had they received the Holy
Ghost, that they had not heard so much as to whether there
were such a person as the Holy Ghost, though they confess¬
ed that John had baptized them. Let us note this fact, that
Paul did not rebaptize them. He simply placed his hands
upon their heads and said : "Receive ye the Holy Ghost."
We have no Bible sanction for rebaptizing any person. Then
it must be clearly seen that Christian baptism could not
have been instituted until after the Holy Ghost was given.
The Holy Ghost was not given until fifty days after the
resurrection of Jesus Christ and ten days after His ascen¬
sion into heaven. The baptism practiced before the death of
Christ and after, until pentecost, can not be considered as
Christian baptism. Jesus Christ whose right it was to give
command to baptize, had not commissioned any one to bap¬
tize until the fortieth day after His resurrection, when He
57
said to the eleven Apostles : "Go ye therefore, into all the
world and preach the gospel to every creature, teaching them
to observe all tliing-s whatsoever I have commanded you,
baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost."
To strengthen our contention we call special attention
to Matt. 10 : 1-16, where Jesus sends out His twelve Apos¬
tles on their first commission to preach. "What were they
commanded to preach ?—"The kingdom of heaven at hand,"
To heal the sick, to cast out unclean spirits. Please observe:
He does not command them to baptize anybody. If they
baptized, they did it without His authority. It was there¬
fore invalid. If they hed baptized, it could not have meant
any more than John's baptism. Christ had not died. He
had not yet sealed the New Testament as Testator with His
own blood. But when He gave the commission after His
death and reserrection, containing the command to baptize
in the Father's name, in His name, and of the Holy Ghost,
Christian baptism was instituted then and there and will
continue until the Dinpensation of Grace shall end. "And
Jesus said unto them: "These are the words which I spoke
unto you while I was yet with you, that all things must be
fulfilled which were written in the Psalms and in the law of
Moses and in the prophets concerning me." "Then opened
He their understanding that they might understand the
Scriptures." By saying unto them : "Thus it is written, and
thus it behooved Christ to suffer and to rise from the dead
on the third day." And that repentance and remission of
sin should be preached in His (Christ's) name among all na¬
tions beginningat Jerusalem. And ye are witnesses of these
things^ _e attests the fact that the Apostles followed out
tl "s explanation to the letter. They tarried in Jerusalem as
I?1 been commanded to do for ten (10) days, and re¬
ceived the promised Holy Ghost. See Acts 1 :1-5,
58
The Early Practice of the Apostles
The Apostles' commission was to go into all tlie world
and preach the Gospel to every creature. Teaching them
to observe all things that-they have been commanded; bap¬
tizing them in the name of the Father, and of the Son, and
of the Holy Ghost. We want to show here by Bible proof
that the Apostles carried out this injunction to the letter.
See Acts 2 :38-41, in part: "Then said Peter unto them, re¬
pent and be baptized every one of yon in the name of the
Father, and of the Son, and of the Holy Ghost: For the
promise is unto you and your children and to all that are
far off, even as many as the Lord our God shall call."
Notice what follows this gospel sermon : "Then they
that gladly received his (Peter's) words were bajytized and
the same day they were added to the church, about three
thousand (3,000) souls.''
This evidences the fact that only the believers were re¬
cipients of Apostolic baptism. If the children were bap¬
tized, which were according to the sermon of Peter above
mentioned, they were baptized by the sponsorship of their
parents or guardians answering for them, and vowing to
teach them the nature and meaning of such a rite or sacra¬
ment. For saith Peter, the chief of Apostles : "The prom¬
ise is unto you and your children." Since it was a custom
and duty of Jewish parents as old as the Moral Law itself,
to teach the same to their children.
We contend that this duty and obligation on the part of
the parent or sponsor had not been changed and it holds
good in the Apostolic Commission. "Think not that I am
come to destroy the Law or the Prophets, but to fulfill,"
saith Christ. In this contention we believe that the Script¬
ures sanction infant baptism. This subject will be treated
under another head farther on in this volume.
59
Acts 8 :12-14 ; 30-31, "Then the spirit said unto Philip,
go near and join thyself unto the Chariot: And Philip ran
thither to him and heard him reading Isaiah 52, and said
unto him : Understandeth thou what thou readeth ? And
he (the Eunuch) said : How can I except some man should
guide me ? And desired Philip to come up and sit with him."
This Philip did as what follows will show.
"Then Philip began at the same place and preached to
him Christ (the Anointed). The Eunuch believed with all
his heart and went down into a certain water (that is down
from the chariot to the margin or bank) and had the rite or
sacrament of Christian Baptism administered to him accord¬
ing to the practice of the Apostles. Here he received the
Holy Ghost and went on his way rejoicing. Philip was
caught away from the chariot by the Holy Ghost."
In speaking of the conversion of Saul of Tarsus, the
Scriptures, read Acts 9:18: "And immediately there fell
from his eyes as it had been great scales, and he received
his sight forthwith and arose and was baptized" No river
is mentioned, no pool had baen prepared for the purpose, (if
so the Scriptures do not speak of it) but it appears from the
reading of the text that the water was in easy reach and was
at once administered to the candidate.
Read Acts 10 : 47-48 : "Can any man forbid water that
these should not be baptized, which have received the Holy
Ghost as well as we ? And He commanded them to be bap¬
tized in the name of the Father, and of the Son, and of the
Holy Ghost."
"Then remembered I the words how He said: John in¬
deed baptized with water, but ye shall be baptized with the
Holy Ghost." Acts 1: 50.
A^ain at the house of Lydia of Thyratira and the jail at
P hillipi; notice the practice in vogue among the Apostles.
60
See Acts 16 :14-15-33 : "A certain woman named Lydia, a
seller of purple in the city of Thyratira, wliich worshipped
God whose heart the Lord opened that she attended unto
the things which were spoken of by Paul. And when she was
baptized and her household, she besought us saying: If ye
have judged me to be faithful to the Lord, come into my
house and abide there and she constrained us."
In the 33rd verse of the above chapter Paul and Silas
baptized the jailor and all his family in the night at an un¬
usual hour, a place where there could have been no prepar¬
ations for such a thing to take place, as immersion. Then
it is most natural to conclude that this bcqytism was admin¬
istered by either pouring or sprinkling. Thus concludes the
practice of the Apostles and the same practice is continued
by the Christian Ministry to the present day.
61
Chapter VI
One Lord, One Faith and One Baptism
This is one subject with which all ministers of the Gos¬
pel have to deal in some way or other. This' subject finds
its basis and subject matter in Ephesians 4 : 5. Jesus Christ,
after His resurrection, commanded His Apostles to preach
and disciple the nations and baptize them in the name of the
Holy Trinity. Again, He said to Peter : "Upon this rock I
will build my Church and the gates of hell shall not prevail
against it." Matt. 16:18 : The church is one, the command
is one—One Lord, the author of the command given.
The way into this Church of Christ is, belief. Believe
that Jesus is the Son of God. Upon the confession of such
a belief baptism is administered in the name of the Holy
Trinity. Then the candidate becomes a member of the Vis¬
ible Christian Church.
Christian Baptism is a Sacrament of the Christian
Church, instituted by Christ Himself and practiced by the
Apostles. This institution is solemn in its nature, intro¬
ducing its significant ordinance, inducting its recipients into
church membership. In its administration water is applied
to the person in the name of the Holy Trinity. Matt. 28 :19.
This water application has a two fold meaning. First, it
signifies the native impurity of the soul. Second, it signi¬
fies the cleansing efficacy of the blood of Jesus Christ. It
is therefore an emblem of regeneration, but it is not regen¬
eration itself. As a rite of initiation into the Christian
62
Church. It is a covenant Ordinance, whereby is pledged an
allegiance to the Triune Jehovah in the several relations,
which the three persons in the God-liead sustain to the plan
of human redemption. The relation of this Sacrament in¬
volves two vital points, to wit: Its subjects are those who
receive it. Its mode, or how it is to be applied.
The subjects are the members of the visible church con¬
sisting of true believers throughout the world in Christ—
the children included. For the Scriptures plainly teach that
they who make a credible profession of their faith in Jesus
Christ as their Savior are to be baptized. Mark 16 :16; Acts
2 : 41; 8 :12-38.
The Scriptures teach quite as plainly that the children
of believers are to be baptized. Acts 2 : 38 ; 1st Cor. 1 :16.
The Covenant of Grace which defines the visible Church
was with Abraham and his seed after him in all their gener¬
ations." This was an everlasting Covenant—it exists still.
Gen. 17 : 7. The duty of training and teaching was engraft¬
ed in the Covenant. Gen. 18 : 18-19. The church therefore
becomes a training institution. Deut. 6 : 6-9.
In accordance with this primitive landmark, our Lord
Jesus Christ commanded in His Apostolic Commission Dis¬
ciple all Nations, baptizing in the name of the Holy Trinity.
What did the Apostles teach ? It is clear that they
taught: That in as much as the Abrahamic Covenant was
still in force, Christ had become the door of all Gentile be¬
lievers, into the Christian Church; that by adoption they
were placed on equal terms with Jews. Gal. 3 : 6-29.
If therefore, the children of Jewish parentage Avere en¬
titled to that changed sign of Covenant which our Lord
himself established, the assumption that Christianity has
diminished the privileges to God's people is a violent and
unscriptural assumption.
63
The Mode of Baptism
As baptism is tlie symbol of spiritual cleansing, the
mode is not definitely stated in the Scriptures ; yet as baptism
is at once the visible sign of an invisible grace, and the au¬
thorized and appointed seal of all believers in Christ. Its
mode probably corresponds with the mode in which the re¬
demptive Grace is represented as operating. See Ex. 12 : 22:
Lev. 16 :14. This has been the battlefield of Theologians
for ages. We refer you again to Isa. 52:15 ; Heb. 11 : 28.
1st Peter 1:2: "Moreover those spiritual influences of
God's spirit which enlighten, renew, comfort and sanctify
are sometimes represented as sprinkling and pouring." Isa.
44 :3.
Ezek. 36 : 28; Joel 2 : 28-29; Acts 2:17-18. These script¬
ural representations are strongly supported by all the re¬
corded instances of baptism.
It is impracticable that eleven men could have baptized
by immersion 3,000 people in less than three-fourths of a
day. But it at once seems reasonable to conclude that such
a thiug could have been easily accomplished by pouring or
sprinkling, as it is foreshadowed in the law and prophets. If
the Apostles immersed that great number of people in one
day, please inform us as to the place and name of the availa¬
ble water. Jerusalem is or was a hilled city. Where is your
river or convenient creek ?
Philip baptized the Egyptian Eunuch in a desert place
between Jerusalem and Gaza and at a "place where no body
of water exist sufficiently deep in which to perform the
baptismal rite by immersion. The same can be held touch-
ino- the baptism of Paul of Annanias. The baptism of the
pkillipian jailor is another instance that forbids the use of
the much contended mode of baptism—immersion. At night,
04
in jail, 110 pool—no Christians had ever been in the place
before. No idea of Jesus Christ nor knowledge of His com¬
mission to the eleven. Therefore, itprbikliny or povring
must be accepted as the mode used here.
All the facts and inferences above are strong presenta-
tive facts against iminersion. Let us notice Rom. 6 :1, "Know
ye not so many of us as were baptized into Jesus Christ
were baptized into His death ?" This is what the Apostle
means—Baptized in His name (the name of Jesus Christ).
One Lord, One Faith and One Baptism. This is tbe Spirit¬
ual Baptism.
We are buried with Him by baptism into death, that
like as Christ was raised up from the dead by the glory of
the Father. Col. 2:13. "In whom also ye are circumcised with
the circumcision made without hands in putting off the
body of the sins of the flesh by the circumcision of Christ."
"Bnried with Him in baptism wherein also you are risen
with Him thru the faith of the operation of God, who hath
raised Him up from the dead. And you being dead in your
sins and the uncircumcism of your flesh hath he quickened
together with Him, having forgiven you all trespasses."
For further instruction on this head see Cor. 1:13.
Reference is made of this mode here also in 1st Cor.
10 : 2 of the baptism Israel received under the Mosaic Dis¬
pensation, And again Paul says : "For by one spirit are we
all baptized into one body whether we be Gentiles or Avlietli-
er we be Jews, or whether we be bound or free, have all been
made to drink into one spirit. For the body is not one mem¬
ber but many."
Rev. A. A. Jamison, M. D., who wrote in 1873, defines
baptism thus : "Baptism is a Sacrament of the New Testa¬
ment, ordained of Christ as a sign of distinction between
Christian and Jews and heathen; designed to be continued
in His Church to the end of the world. It was instituted
G5
in these few words : 'Go ye therefore and teach all nations,
baptizing- them in the name of the Father, and of the Son
and of the Holy Ghost.' " Matt. 28 ; 19.
The above injunction comprehends all Christian doc¬
trines together with a public profession of faith in these doc¬
trines. It also embraces the fundamental doctrine of the
Trinity; the expiation of sin by the atonement of Christ and
the regeneration of the soul by the Holy Ghost. In these
doctrinal aspects baptism is of the highest importance to
the Christian church and filled to impress the greatest
truths of the gospel upon the mind in the most happy man¬
ner. While it embraces these and all other necessary Chris¬
tian doctrines, it also embraces belief in these doctrines,
either by the subject of baptism himself or
by the parent or sponsor. It carries with it also a profes¬
sion of saving faith in the Lord Jesus Christ.
In this profession of faith solemn obligations are enter¬
ed into: To renounce the devil and all his works, etc. This
is a Covenant in which the person to be baptized makes
these solemn vows and pledges God and the Church to ful¬
fill the same. Hence it becomes a sacrament. Nothing can
so distinctively draw the boundaries of the Christirn Church
as baptism. Gal. 3 : 27 : "For so many of you as have been
baptized into Christ have put on Christ." The object of the
Apostles' preaching was to make believers in Christ and to
baptize such as believed on Him thru their preaching.
Those so baptized constituted the members of the visible
church. The baptism of believers in the Christian doctrine
signified profession of Christian faith and mark of difference
between unbelieving Jews and Gentiles. And hence it is
that circumcism and baptism are of the same import. Cir-
cumcism was the sign of difference between the Jew and
heathens. As the Jews constituted the outward and visible
church or circumcised nation, so baptized Christians consti-
66
tute the outward or visible church. One by circumcism, the
other by baptism. Therefore water baptism in the Chris¬
tian church is equivolent to circumcism in the Abrahamic
Covenant. They are one and the same, having- the same
meaning and the same import. The old is simply swallowed
up in the new, or in other words fulfilled—One Lord, one
Faith, one Baptism. Under the old dispensation there were
both believing Jews and Gfcntiles; under the new we have
the same. So it is evident that they are a unit, have always
been. This one feature alone makes Christianity superior
to all other religious systems. Then too, she adapts herself
to the conditions of all men alike. In her claims is a cordial
for every human ill, irrespective of place, race, condition or
nation.
In nothing did St. Paul rejoice more than in the power
of Christianity to break down all other creeds and faiths
and establish her own in their room by meeting all its obli¬
gations and satisfying its devotees with such means as those
religions just renounced could not give.
The Christian religion was gladly received by the poor
and oppressed, because they seemed to have been its special
objects, while it was and is broad; yet special mention is
made of the poor and oppressed.
When an individual makes a profession of faith, baptism
is the sign of that profession as well as of the pledge of fi¬
delity to the church. And if he is not already regenerated,
then his baptism is a sign of the benefits of God's grace
that may be conferred at some future time. But if he is re¬
generated at the time he makes the confession of Christian¬
ity then baptism becomes both, and at the same time the
sign of the outward profession and of the inward benefit of
God's Spirit. It is a sign that follows immediately or pre¬
cedes a regenerated heart, or New birth.
67
Again baptism is a mark of difference whereby Chris¬
tians are distinguished from others that are not baptized.
To fully understand this article we must remember tha^
in all ages God's people have been distinguished from oth¬
ers by some mark of religious profession; the Jews by cir-
cumcism, but as many of the Gentiles as accepted the Cove¬
nant of Abraham were also admitted to the Jewish Cove¬
nant. But this mark of difference is changed so as to suit
the more simple and spiritual nature of the gospel church,
so that in place of circumcism as the mark of difference, we
have the ordained Sacrament of Baptism. This in itself is
a mark of difference in the effect it produces—its engage¬
ment involves the vouch safement of God's grace to the sub¬
ject, repentance, faith and obedience, with a happy forsak¬
ing of sin, a steadfast belief in the promises of God thru
Christ. This mark of difference is made still more clear when
we consider the words of Jesus Himself in Mark 16 :16; "He
that believeth and is baptized shall be saved." What is the
alternative? "He that believeth not shall be damned."
Declaration
This declaration is at one with both the law and proph¬
ets—One Lord Jesns Christ, One Faith, in Him, One Bap¬
tism in Him—One Church of Christ, though now divided
into many branches; yet all feeding from one common stock,
one husbandman, one trunk—many branches—all one.
G8
The Old Testament Doctrines Identical In
Substance
The doctrine of botli the Old and New Testament is the
same in substance, though the name of the church was
changed. Isaiah prophesied concerning- the change 697
years B. C. See Isa. 7 : 2, where he says : "And thou slialt
be called by a new name, which the mouth of the Lord shall
name." See Matt. 16 :18, for another reference pertaining
to the church of Jesus Christ. In still another place the
church is called "kingdom," which was to continue in force
thru all coming time.
Again the Jewish Church being constituted according
to the principles of the "Covenant of Grace" was essentially
the same as the Christian Church. This evidences the fact
that in as much as the Jewish children were included in tLe
Abrahamic Covenant and received circumcism as the sign
of the Covenant relation, and in as much as this Covenant
has not been abrogated or changed but fulfilled, children are
still included in the baptismal Covenant and have a right to
its sign and its blessings.
Upon the member of the first proposition there can be
but little if any controversy. Gen. 17 : 7-12. This law was
still in force in the JeAvisli Church when John was born.
Luke 1 : 59. Christ himself was born under and amendable
to the law of circumcism. Luke 2 : 2. His name was not
known until this necessary rite had been performed. "His
name shall be called Jesus." That children are still includ¬
ed in the Covenant of Grace is susceptable to clear script¬
ure proof. As Acts 2 : 39. Read for your own enlightenment.
If you will read this passage cited, you will find the Cove¬
nant relation of infants clearly set forth, not only those of
believers, bnt to those that are far off, "even as many as the
69
Lord our God shall call." This too accords with what has
been said concerning- the unity of the church. The "Olive
tree" has not been destroyed, the "natural branchess" only
are broken off and the believing Gentiles and their posteri¬
ty are grafted in. These partake of the root and fatness of
the "olive treee" and have the same right vouchsafed to the
natural branches in placing their children in Covenant rela¬
tions with God. But it is expressly said that children are
members of the visible church. Mark 10 :14, "For of such is
the Kingdom of Heaven." What can this mean but that
children are members of the visible church ? This church
being constituted according to the principles of the gospel.
Now Christ assign the fact that they belonged to the King¬
dom of Heaven or the church as the reason for His displeas¬
ures at His disciples who rebuked those who brought them
to Him. He furthermore presented these little children as
patterns of purity and innocence to all those who might at
any time enter into His Kingdom. This of itself goes to
show that children (infants) are members of the church un¬
der the gospel just as much so as they were under the law.
This passage teaches this common sense fact. The Lord
Jesus Himself declared that little children are of the King¬
dom, or in other words members of the Visible Church.
Since baptism is the ordinance, the visible induction into
and the token of the seal of the blessings and benefits of the
covenant of God's grace, which flows through the invisible
into the church, none should forbid the exercise of this as it
pertains to little children. "Peter, lovest thou me more than
these ? Feed my lambs."
We cannot find it written in the Scriptures where the
right of infant church membership has been taken away.
Had such happened it would appear.
For the lack of scriptural condemnation of infant bap-
70
tism we conclude tliat it is right; we believe it to be the will
of God. Infant baptism has been practiced in the church
since the days of the apostles till now. And we verily be¬
lieve that it will continue until the end of time. We con¬
tend here that infant baptism answers in "the. Christian
Church for circumcism in the Jewish Church, We contend
also that this is embraced in the Apostolic. Commission.
Matt. 28:19. As was the Covenant made with. Abraham.
Gen. 17 : 7-12. Isaac was asked to believe what God said "to
his father ; he being the head of his house believed in God.
for him. He was circumcised under the covenant without
his knowledge of its meaning and in part the same is true
of infant baptism. Therefore the disciples of our Lord and
Savior Jesus Christ understood when they were commanded
after the resurrection of Jesus Christ from the dead. He
commanded them to go and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy
Ghost. Therefore sending the Holy GhoS:t upon them.
Acts 2 :^L: "And Peter preached the first gospel sermon and
with the rest of the disciples practiced the first baptism to
all." Acts 2 : 37-38-39. This was the beginning of carrying
out the Commandment of Jesus Christ. Matt. 28 :19-20 ;
Mark 16 :15-16.
One Lord, One Faith, One Baptism, One Bible Mode,
Bible Application, Holy Ghost Confirmation.