I.I 
 
 » OMC» C OT»ON 
 
 j 
 
 
CONCISE HISTORY 
 
 OF THE 
 
 KEHUKEE BAPTIST ASSOCIATION, 
 
 FROM ITS 
 
 ORIGINAL RISE DOWN TO 1803. 
 
 WHEREIN ARE SHOWN ITS FIRST CONSTITUTION, INCREASE, NUMBERS, 
 PRINCIPLES, FORM OF GOVERNMENT, DECORUM, REVOLUTION, RE- 
 VIVALS, MINISTERS, CHURCHES, CONFESSION OF FAITH, TIMES 
 AND PLACES WHEN AND WHERE ASSOCIATIONS HAVE BEEN 
 HOLDEN, QUERIES AND THEIR ANSWERS, AND ALL 
 OTHER USEFUL ARTICLES RELATIVE TO 
 CHURCH HISTORY. 
 
 BY 
 ELDERS LEMUEL/ BURKITT AND JESSE READ, 
 
 \V i 
 
 MINISTERS OF THE GOSPEL IN NORTHAMPTON AND HALIFAX COUNTIES, 
 NORTH CAROLINA. 
 
 When the Lord shall build up Zion, he shall appear in his glory. This 
 shall be written for the generations to come ; and the people which shall 
 be created shall praise the Lord. — Psalm cii. 16-18. 
 
 REVISED AND IMPROVED ' ; ^ 
 
 BY HENRY L. BURKITT. ^*k 
 
 1 
 
 o* 
 
 PHILADELPHIA: 
 LIPPINCOTT, GRAMBO AND CO., 
 
 SUCCESSORS TO 
 
 GRIGG, ELLIOT AND CO., 
 
 14 NORTH FOURTH STREET, 
 1850, 
 

 
 
TO ALL THE 
 
 ELDERS AND BRETHREN 
 
 BELONGING TO THE 
 
 lEJwkrr, tsirgtnta ^nrtsmmttlj, nnir %tim 
 
 ASSOCIATIONS; 
 
 AND TO ALL THE 
 
 MINISTERS AND MEMBERS 
 
 OF THE SEVERAL 
 
 lot Churches throughout the United States ; with 
 all those who wish "well to Zicn. 
 
 ARE THE 
 
 FOLLOWING SHEETS 
 HUMBLY DEDICATED, 
 
 BY THEIR AFFECTIONATE AND HUMBLE SERVANTS, 
 
 L. BURKITT, 
 JESSE READ. 
 
THE EDITOR'S PREFACE. 
 
 li The Baptists have, under every form 
 of government, been the advocates of liber- 
 ty; and, for this reason, they have never 
 flourished much except in those govern- 
 ments where some degree of freedom has 
 been maintained. Arbitrary states have 
 always oppressed them, and driven them 
 for refuge to milder regions. They cannot 
 live in tyrannical states, and free countries 
 are the only places to seek for them, for 
 their whole public religion is impracticable 
 without freedom. In political changes, 
 they have always been friendly to the 
 cause of liberty, and their passion for it 
 has, at different times, led some into acts 
 of indiscretion and scenes of danger. But, 
 w r ith a few exceptions, we may say, in 
 truth, that the Baptists have always ad- 
 hered to their leading maxim, to be subject 
 to the powers that be; and all the favor they, 
 
yi EDITOR'S PREFACE. 
 
 as Christians, have asked of civil govern- 
 ments has been, to give them their Bibles, 
 and let them alone."* 
 
 The favorable reception which this work 
 met with from those for whom it was writ- 
 ten, in its first edition, published during 
 the life of its authors, has induced the sub- 
 scriber to prepare a second edition. Con- 
 siderable amendments and alterations have 
 been made ; no fact or statement of the au- 
 thors, however, has been changed ; their 
 accuracy having been such, that none of 
 the numerous friends with w r hom the pre- 
 sent editor has corresponded, has suggested 
 any material changes of this kind. 
 
 A distinguished gentleman of Elizabeth 
 City, N. C, in a recent letter, says : " The 
 churches in that region, planted by Elder 
 BurMtt, are, in most cases, very large and 
 flourishing. Generally, they have built 
 large and handsome meeting-houses, &c. 
 Similar information has been received from 
 other points, and it is hoped and believed 
 that all those churches will be pleased to 
 read the unpretending narrative of their 
 
 * Benedict. 
 
EDITOR'S PREFACE, vii 
 
 early trials, by authors who lived arid la- 
 bored with them in the perilous days of 
 their beginnings. 
 
 It has been suggested to the editor that 
 the narrative ought to be brought down to 
 the present time. From this opinion, how- 
 ever, he begs leave to differ. The Baptists 
 in the United States, and, perhaps, through- 
 out the whole world, at the time of the ori- 
 ginal publication of this history, stood upon 
 one general platform, and there was no di- 
 vision among them. But now, it is widely 
 different. There are divisions, and subdi- 
 visions in the Baptist church ; and the 
 editor, being desirous to see a return to 
 former principles, thinks the work most 
 acceptable in its original form. 
 
 The work has been revised and corrected 
 w T ith care as it passed through the press. 
 In this, and other respects, the editor has 
 had the kind assistance of several friends, 
 to whom he tenders his sincere thanks. It 
 is not doubted that the present edition will, 
 in style and accuracy, favorably compare 
 with any similar publication of the day. It 
 is, therefore, respectfully submitted to the 
 
viii EDITOR'S PREFACE. 
 
 members of the church to which its au- 
 thors belonged, and in which they labored 
 so long. 
 
 My warm and sincere attachment to the 
 author (who is my ancestor), and the unu- 
 sual popularity of the first edition of this 
 work, are my only apologies for offering to 
 the public a second edition. I need add 
 nothing in relation to its merits. The 
 great demand for it throughout the United 
 States, and especially in the States of 
 North Carolina, Virginia, Tennessee, and 
 Kentucky, is a higher recommendation 
 than I could give. I therefore submit the 
 work to a generous public without any fur- 
 ther remarks, and only ask a continuance 
 of that liberal patronage which it has here- 
 tofore received, 
 
 HENRY L. BURKITT. 
 
 Lawrenceburg, Tennessee, 
 January, 1850, 
 
PREFACE. 
 
 History is so genuine and familiar to 
 men of all estates, ages, qualities, sects and 
 conditions, that among the many eulogies it 
 hath received from the learned pieces of 
 ancient and modern writers, it may be justly 
 accounted rather the recreation than the 
 application of a studious man. 
 
 It is, indeed, that telescopehy which we 
 see into distant ages, and take up the actions 
 of our forefathers, with as much evidence 
 as the news of the latest Gazette; it is the 
 mirror that represents the various transac- 
 tions of times past, and shows us the dress 
 of antiquity, according to which we may 
 rectify or adjust our present fashions. In 
 a word, it is the last will and testament of 
 our deceased progenitors; which, though it 
 does not expressly leave every one of us a 
 particular legacy, yet it shows us how we 
 may be possessed of their inheritance; and 
 accordingly as we follow their example, live 
 in reputation or ignouiiny. 
 
 Insomuch that the ruder ages of the 
 
PREFACE 
 
 world, who were unacquainted with letters, 
 and consequently ignorant of refined sci- 
 ences, thought history, next to their religion, 
 the only useful and proper study of man- 
 kind; and judging the forming of the man- 
 ners, and regulating the actions of man, to 
 be the duty and care of societies, they 
 thought documents, precepts, and laws too 
 weak a means to work so great effect, with- 
 out they were confirmed and strengthened 
 by the examples ot their predecessors; to 
 which prone nature, even among the most 
 barbarous, does willingly render an implicit 
 veneration: and, therefore, seeing their li- 
 braries were their memories, and words 
 their characters, so songs and rude rhymes 
 were their only books, whereby their 
 Bards and Druids instructed their children 
 in the histories of former ages, making the 
 famous actions of their ancestors so much 
 the more the pattern of their conduct and 
 manners, as it was the subject of their inno- 
 cent melody and mirth: and this custom 
 is at this day in practice among the uncul- 
 tivated heathens of Africa and America. 
 
 But when the kind heavens were pleased 
 to gratify the industry of man with the in- 
 vention of letters, no subject seemed to the 
 ancients so worthy of the prerogative of 
 being transmitted to posterity as that of 
 history: and, indeed, the most ancient of 
 
PREFACK. XI 
 
 their writings that can be found is of this 
 kind. Whether it was that they knew no 
 immortality but that of fame, or found no 
 better way to provide with security for their 
 offspring, in whom they were to live to pos- 
 terity, than by handing down to them the 
 methods and honest courses, by which 
 some attained to honor, wealth and com- 
 mand, whilst others, by the contrary ways, 
 lived and died in obscurity, poverty, and 
 contempt. 
 
 But what satisfaction soever dying men 
 may have in the prospect of a lasting name, 
 it is certain the living reap great benefit 
 from the register of their actions ; for, would 
 a Prince have measures to govern, a Subject 
 how to obey, a Statesman how to give 
 counsel, a Judge and Magistrate how to 
 execute justice, a Husband and Father how 
 to command and cherish, a Wife or Child 
 how to love, honor, and obey, all conditions 
 of men how to perform mutual good offices 
 in every kind of society, history, and espe- 
 cially the truest and most ancient of all, the 
 Holy Scriptures is that repository from 
 whence they may draw the truest maxims 
 for all duties, exemplified with the good or 
 bad successes of those who have followed or 
 transgressed the same. And thus much, in 
 short, of history in general. 
 
 It has been, of late, the wish of some of 
 
xii PREFACE. 
 
 the leading characters in the churches be- 
 longing to the Kehukee Association, for a 
 brief history of that Association to be pub- 
 lished, from its origin to the present time, 
 hoping it may prove a blessing to the 
 churches in general, and their posterity in 
 particular ; that they may be fully acquainted 
 with the faith and practice of the churches 
 to which their forefathers belonged. It 
 was, therefore, the request of some of the 
 churches and ministers that we should en- 
 gage in this work. 
 
 It was a subject which had not engaged 
 our attention before; but, upon a serious 
 reflection that, whereas, w r e had been mem- 
 bers of this Association as long perhaps as 
 any now living, and one of us had been 
 Clerk of the Association for thirty years, 
 and acquired a considerable degree of in- 
 formation relative to the Association and 
 churches in general, and being persuaded 
 of the general utility of such an history, we 
 were encouraged to undertake the publica- 
 tion thereof 
 
 As to the history now about to be pub- 
 lished, it is an history of a Baptist Associa- 
 tion ; it might, therefore, be thought neces- 
 sary by some that something should be 
 said respecting the origin of that society. 
 The name might probably have originated 
 from the word Anabaptist, which was a 
 
PREFACE. Xili 
 
 stigma prefixed on us by the Pedobaptists, 
 who suppose that, because we baptize per- 
 sons on the profession of their faith, w r ho 
 were sprinkled in infancy, that we re-baptize 
 them. But it is the general opinion of the 
 Baptists that, where any person has a valid 
 baptism, agreeable to the Scriptures, that 
 on such, baptism ought not to be repeated ; 
 and, as infant sprinkling is not scriptural, 
 and baptizing such persons on profession of 
 their faith in Christ, who were Sprinkled in 
 infancy, cannot be re-baptism, therefore we 
 disown the name of Anabaptists. The 
 word Baptist may be considered as a soci- 
 ety, or as a baptizer. If by it we are to un- 
 derstand a particular society of people, we 
 may claim the the highest original, since 
 we read in the very front of the New Tes- 
 tament, " In those days came John the Bap- 
 tist, preaching in the wilderness, &c." It 
 does not say, in those days came John the 
 Churchman, nor John the Presbyterian, 
 nor John the Methodist, nor John the 
 Quaker, but John the Baptist. And we 
 know that where a Baptist preacher comes 
 into any place and baptizes a number of 
 believers, they are immediately called Bap- 
 tists. But it may be that he w T as so called 
 because he was a baptizer ; and we may 
 be called Baptists because we hold with 
 his baptism, in the manner it was by him 
 
XIV PREFACE. 
 
 and the apostles administered : if so, we 
 think it no disgrace to be called by that 
 name. It is most certain that the Baptists 
 do administer the ordinance of baptism 
 agreeable to the word of God, in the prac- 
 tice of John and the apostles. 
 
 In the first place, w 7 e find from the Scrip- 
 tures that baptism is a duty. Mat. iii. 15. 
 " Jesus answering, said, suffer it to be so 
 now : for thus it becometh us to fulfil all 
 righteousness/' Mat. xxviii. 19. " Go 
 teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of 
 the Holy Ghost." Acts x. 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 baptized." 
 
 2. We have reason to believe that John 
 the Baptist and the apostles baptized none, 
 only such as, within the judgment of cha- 
 rity, they believed to be possessed of Faith 
 and Repentance. This appears from the 
 following scriptures. Mat. iii. 5, 6. " Then 
 went out unto him Jerusalem and all Ju- 
 dea, and all the region round about Jordan, 
 and were baptized of him in Jordan, con- 
 fessing their sins." Verse 7. " But when 
 he saw many of the Pharisees and Saddu- 
 cees come to his baptism, he said unto 
 them, " O generation of vipers ! who hath 
 
PREFACE. XV 
 
 warned you to flee from the wrath to come ? 
 Bring forth, therefore, fruits meet for re- 
 pentance/' &c. Mark xvi. 16. " He that 
 believeth and is baptized, shall be saved." 
 Acts ii. 38. u Repent, and be baptized every 
 one of you in the name of the Lord Jesus." 
 Verse 41. " They that gladly received the 
 word were baptized," &c. Acts viii. 37. 
 "If thou believest with all thy heart thou 
 mayest." 
 
 3. We also have reason to believe that, 
 in the primitive times, baptism was admin- 
 istered by dipping, or plunging the party 
 baptized all under water. This seems to 
 appear from the practice of John and the 
 apostles — from the practice of John who 
 baptized our Lord, and many others in Jor- 
 dan ; and was baptizing in Enon near Sa- 
 lim, because there was much water there. 
 John iii. 23. Also from the practice of 
 the apostles. Acts viii. 38, 39. " And 
 they went down into the water, both Philip 
 and the Eunuch ; and he baptized him. 
 And when they were come up oat of the 
 water, the spirit of the Lord caught away 
 Philip, that the Eunuch saw him no more." 
 But perhaps some may say, can we trace 
 the practice of adult baptism by immersion 
 from us to the apostles' times ? If this was 
 required of the Pedobaptists to trace the 
 practice of baptizing infants from the pre- 
 
XVI PREFACE. 
 
 sent time to the days of the apostles, we 
 should find the Episcopalians, Presbyte- 
 rians, and Methodists at a very great loss. 
 For, after they had dragged it through 
 Rome, and had the sanction of Popes, 
 Councils, Churches, and some of the an- 
 cient fathers, so far from tracing it to the 
 apostles' days, it cannot be carried farther 
 back, by positive proof, than the third cen- 
 tury, in which mention is made of it by 
 Tertulliarij Origen, and Cyprian. And the 
 first of these dissuades from it, and advises 
 to defer baptism to riper years. Origen, 
 with all his corruptions, mentions it ; but 
 his translations are so imperfect that it 
 is observed by some that " Origen is not 
 to be found in Origen." And, although it 
 is allow r ed that infant baptism began to be 
 practiced in Cyprian's day, yet it was es- 
 teemed an upstart notion, since it was not 
 till then determined at what time it should 
 be administered. But it is evident that 
 believer's baptism by immersion was the 
 primitive practice, and that there have been 
 some, no doubt, ever since the apostles, in 
 some parts of the world, who practiced it; 
 as is evident there were in Bohemia, Ger- 
 many, Piedmont, and other places, notwith- 
 standing the general apostacy which took 
 place since the apostles' times throughout 
 the whole world. And as w 7 e think we are 
 
PREFACE. Xvil 
 
 sufficiently authorized to baptize believers 
 by immersion, so we think that gathering, 
 and organizing particular churches, and 
 their union in an association wav, is agree- 
 able to the standard of truth, the unerring 
 word of God. And for the satisfaction of 
 the reader, we will give a proper definition 
 of the church., and the utility of an associa- 
 tion of churches, which we think is agree- 
 able to the Holy Scriptures. On the 
 Church. — The word church, in the New 
 Testament, must necessarily mean an as- 
 sembly, and not the house in which they as- 
 semble. Mat. xviii. 15, 16, 17. " More- 
 over, if thy brother shall trespass against 
 thee, go and tell him his fault between 
 thee and him alone : if he shall hear thee, 
 thou hast gained thy brother. But if he 
 will not hear thee, then take with thee one 
 or two more, that in the mouth of two or 
 three witnesses every word may be esta- 
 blished. And if he shall neglect to hear 
 them, tell it to the church'' It cannot be 
 supposed our Lord meant that we should 
 tell it to the house. Again. Acts ii. 47. 
 "The Lord added to the church daily such 
 as should be saved." 1 Cor. xiv. 23. "If 
 therefore the church be come together into 
 one place." These places in the sacred 
 writings must undoubtedly allude to the 
 people, and not to the building. The New 
 2 
 
xviii PREFACE. 
 
 Testament writers always apply the word 
 church to a religious assembly, selected and 
 called out of the world by the doctrine of 
 the Gospel, to worship the true God accord- 
 ing to his word. And is emphatically re- 
 presented in the nineteenth article of the 
 Episcopal church, which saith, "The visi- 
 " ble church of Christ is a congregation of 
 " faithful men, in the which the pure word 
 " of God is preached, and the sacrament be 
 "duly administered, according to Christ's 
 " ordinance, in all those things that of ne- 
 " cessity are requisite to the same." 
 
 When we consult the sacred writings, 
 we have sufficient reason to believe that 
 the word church is intended to signify the 
 church catholic, triumphant, invisible, and 
 particular. 
 
 The church catholic means all that have 
 been, or ever will be saved. Eph. i. 22, 
 23. "And gave him to be head over all 
 things to the church which is his body, the 
 fulness of him that filleth all in all." Col- 
 los. i. 18, 24. The church triumphant 
 means all the saints who are now already 
 in Heaven. Heb. xii. 23. " The general 
 assemblv and church of the first-born, which 
 are written in Heaven — and to the spirits 
 of just men made perfect." The church 
 militant means all the saints on earth. 
 There are about nine passages in Scripture 
 
PREFACE. XtX 
 
 which refer to this church. Acts viii. 3. 
 1 Cor. x. 32; xii. 28; xv. 9. Gal. i. 13. 
 Phil. iii. 16. 1 Tim. iii. 15. The invisi- 
 ble church means all the elect not yet 
 called. u Other sheep I have, which are 
 not of this fold : them also must I bring, 
 and they shall hear my voice ; and there 
 shall be one fold and one shepherd." John 
 x. 16. 
 
 A particular church is a little distinct 
 and separate society, called out of the 
 world, and professing faith in Christ Jesus, 
 have given themselves up to the Lord and 
 to one another, to be governed and guided 
 by a proper discipline agreeable to the 
 word of God. Of this sort of church, fre- 
 quent mention is made in the word of the 
 Lord. Some of the passages relative there- 
 to, are, " The church in their house." 
 Rom. xvi. 5 1 Cor. xvi 9. " The church 
 in thine house." Phil. 2. " The church 
 in Jerusalem." Acts viii. 1. At Antioch, 
 at Rome, Corinth, Philadelphia, Ephesus, 
 Smyrna, &c. &c. 
 
 The churches which compose the Ke- 
 hukee Baptist Association, profess to be of 
 this description ; and churches baptized 
 upon profession of their faith in Christ Je- 
 sus, and well organized, w T e think it is 
 agreeable to those particular Congrega- 
 
XX PREFACE. 
 
 tional churches mentioned in the Holy 
 Scriptures. 
 
 An Association is a combination of 
 churches uniting together in one body, 
 governed by certain rules when met to- 
 gether, and whose business it is to hear 
 from, and inquire into the state of the 
 churches in the union, and give advice, in 
 order to reconcile differences, detect errors, 
 and remove difficulties ; so as not to lord it 
 over God's heritage, but sit and act only as 
 an advisory council. 
 
 The divine authority of this ancient cus- 
 tom seems manifest in the example of our 
 Lord and his holy apostles. Our blessed 
 Lord when entering on his divine mission, 
 and laying a plan for the establishment of 
 his kingdom, as soon as he entered on his 
 public ministry, made choice of twelve, 
 with whom he associated, not, indeed, to 
 assist him by their counsel, but to train 
 them up to assist one another. And we 
 find the apostles themselves assembled on 
 certain occasions to confer about the affairs 
 of the churches. See Acts xv. If Paul, 
 Barnabas, and others, therefore, were dele- 
 gated by their brethren of the churches at 
 Antioch, to assemble, or associate with the 
 apostles and elders at Jerusalem, how much 
 more will the propriety and necessity of 
 such meetings or assemblies appear to us, 
 
PREFACE. XXI 
 
 who do not enjoy their abilities, nor possess 
 their powers. And, as the Scriptures sup- 
 port its divine authority and expediency, 
 so from the experience we have had of its 
 well known benefits, we are the more easily 
 persuaded that the churches will always 
 find it of general utility, in maintaining 
 and supporting — 1. A general union. 2. 
 The communion of the churches. 3. The 
 increase of brotherly love. 4. To gain in- 
 formation of the state of the churches. 5. 
 Remove difficulties. 6. Grant supplies to 
 destitute churches. 7. The extirpation of 
 false doctrines; and, 8. The benefit arising 
 to the church and neighborhood where the 
 association is holden. 
 
 1. The association is of general utility 
 in supporting and maintaining a general 
 union. Now, the more firmly any civil or 
 religious society is knit together by love, 
 and coalesce in unity, by so much the bet- 
 ter they are secured against their common 
 enemies and dangers, and become still the 
 more prosperous and flourishing. United 
 force, w T e all know, is more than single ; 
 and hence it is, we are so frequently in the 
 sacred Scriptures exhorted to a general 
 unanimity. Rom. xii. 16. 1 Cor. i. 10. 
 Phil. ii. 2. Psal. cxxxiii. 1. 
 
 2. The general utility of an association 
 also consists in the communion of the 
 
Xxii PREFACE. 
 
 churches. It is through this sameness of 
 love, mind, and rule, that a chain of com- 
 munion is, or can be kept up with the 
 churches. Christ's church is a family. 
 Anything that is lawful and right, that 
 will maintain an union among the children, 
 so they, with love and fellowship, can from 
 time to time eat bread together in the spirit 
 of meekness, must be of use. Christ's 
 church is a body. All proper means that 
 have a tendency to keep the members in 
 place, should be used for that purpose ; for 
 the beauty and strength of a body depend 
 on its not being maimed or disordered. 
 We therefore think that it is impossible 
 that so endearing a privilege, and particu- 
 lar duty as the communion of the churches, 
 can be preserved sacred and inviolable 
 without some such mode of associating to- 
 gether; where we can hear from the differ- 
 ent churches, know each other's principles, 
 and be acquainted with the proper discipline 
 of each church; we therefore think that an 
 association is useful. 
 
 3. We not only think that it tends to 
 preserve a communion of churches, but we 
 also believe it has a tendency to increase 
 brotherly love. It is through this medium 
 that an acquaintance is cultivated amongst 
 the brethren, and brotherly love increased 
 and continued. Heb. xiii. 1. 
 
PREFACE. Xxiii 
 
 4. To gain proper information of the 
 state of the churches. It is by the means 
 of an association that we obtain this infor- 
 mation, and, from the accounts given, be able 
 to ascertain whether they be in prosperous 
 or declining circumstances; and can pro- 
 pose measures accordingly, so as to mourn 
 with them that mourn, and rejoice with 
 them that do rejoice. 
 
 5. By means of an association, brethren 
 under difficulties of mind may be relieved, 
 by presenting their queries to the associa- 
 tion, and having them properly discussed ; 
 which often tends to the satisfaction of the 
 aggrieved party ; and as, in the multitude 
 of counsellors there is safety, we believe an 
 association is useful. 
 
 6. It is through this mode of assembling 
 together that information is communicated 
 to the association of the state of destitute 
 churches, and on their request, and by the 
 consent of the brethren in the ministry, 
 supplies can be granted. Ministers receive 
 the intelligence, make their appointments, 
 and the destitute churches get furnished at 
 proper seasons, and the ordinances admin- 
 istered to them. 
 
 7. It is useful for the extirpation of hete- 
 rodoxy. " Do not err, my beloved bre- 
 thren," was the exhortation of the apos- 
 tles to primitive Christians ; and another 
 
XXIV PREFACE, 
 
 apostle warrantably informs us that some 
 should bring in damnable heresies. Now, 
 if this was the case in ancient times, we 
 may reasonably expect it in this corrupt 
 age of the world. And where are we so 
 likely to gain the information of these here- 
 tical principles amongst the church, if there 
 be any, as at the association ? and where so 
 proper a place to nip them in the bud as at 
 this time ? Thus, we see the primitive 
 churches, and that under the immediate 
 inspection of the apostles themselves, were 
 likely to err in this point, had they not had 
 recourse to the assembly of the apostles and 
 others met at Jerusalem. Witness the 
 great disputation of Paul, with all his ex- 
 perience, his learning, his oratory, and his 
 inspiration (for we may suppose he used 
 all his efforts) to refute an 'error then get- 
 ting birth in the church ; and all would not 
 do — it must be carried up to the association 
 of the apostles and elders delegated at Je- 
 rusalem. 
 
 8. The good effects which have attended 
 the church and neighborhood where these 
 numerous assemblies have attended, be- 
 speak the utility of the association of 
 churches. 
 
 Thus, dear reader, we have given suffi- 
 cient reasons to believe that the mode of 
 gathering churches, by baptizing believers, 
 
PREFACE. xxv 
 
 and their union in an association way, is 
 purely scriptural and apostolical. 
 
 Before we entirely close the subject of 
 gathering churches after this mode, it 
 might not be amiss to say something with 
 respect to the particular communion of the 
 Baptist churches. We have been, by 
 some, judged as a singular, narrow-hearted 
 set of Christians, because we would not 
 commune with other societies. But we ap- 
 prehend ourselves justifiable in so doing, 
 and without this we could not be consistent 
 with our own principles. For w T e believe 
 that Christian baptism is the first ordinance 
 a believer ought to comply with; and per- 
 sons cannot become regular church mem- 
 bers without first being baptized according 
 to the word of God. This appears from 
 the conduct of the apostles in the first 
 gathering of the churches of Jesus Christ. 
 Acts ii. 41, 42. "• They that gladly re- 
 ceived the word were baptized ; and the 
 same day there were added unto them 
 about three thousand souls. And they (i. e. 
 those baptized) continued steadfastly in 
 the apostles' doctrine and fellowship, and 
 in breaking cf bread, and in prayers." Also 
 it is said, " By one spirit we are all bap- 
 tized into one body." 1 Cor. xii. 13. That 
 is, by the leading and teaching of the Holy 
 Spirit we are all baptized into one body, 
 
XXVI PREFACE. 
 
 i. e. the church. And we cannot find from 
 the Holy Scriptures, and we think no man 
 can, that since the ascension of our Lord 
 and Saviour Jesus Christ, that any were 
 received members of the visible church be- 
 fore they submitted to the ordinance of 
 baptism. And we also believe that it is 
 out of the power of any person to prove 
 that any one was ever admitted to the ordi- 
 nance of the Lord's Supper before he was 
 first baptized. Were any of John's prose- 
 lytes? No. The ordinance of the supper 
 had never then been administered. Were 
 any of the members of the church at Rome, 
 Corinth, Galatia, Philippi, Ephesus, &c. ? 
 We have no reason to believe they were. 
 The apostle's exhortation to the people was, 
 "Repent, and be baptized every one of you 
 in the name of Jesus Christ, for the remis- 
 sion of your sins." Acts ii. 38. And it is 
 evident, from sundry examples, that bap- 
 tism was the first ordinance to be complied 
 with, before they were admitted to other 
 ordinances, or to church privileges. What 
 was the first ordinance the three thousand 
 who gladly received the word were admit- 
 ted to ? It was baptism, the same day. 
 What was the first the Eunuch complied 
 with, after he believed with all his heart ? 
 It was baptism. What was the first the 
 Jailer and his house were admitted to, after 
 
PREFACE. XX\ T ii 
 
 he believed in God, with all his house ? It 
 was baptism, the same hour of the night. 
 Acts xvi. 33. What was the first Lydia 
 complied with, after the Lord opened her 
 heart? It was baptism. Acts xvi. 15. 
 What was the first the Apostle Paul sub- 
 mitted to after Ananias laid his hands on 
 him, and said, " Brother Saul, receive thy 
 sight?" It was baptism. He does not say, 
 and now why tarriest thou? arise, and go 
 preach the gospel; nor does he say, now, 
 why tarriest thou ? arise, and come to the 
 Lord's table; but arise, and be baptized. 
 Acts ix. 18 ; xxii. 16. 
 
 We, therefore, do believe that it is a 
 duty for every real Christian to comply 
 with baptism in the first place, agreeable to 
 the word of God, and then be entitled to 
 the privileges of the church, and to the or- 
 dinances in general. And, except they do 
 comply with their duty in this respect, they 
 are disorderly ; and we are commanded to 
 withdraw from every brother that walks 
 disorderly. 2 Thes. iii. 6. We, therefore, 
 think we are justifiable, from God's word, 
 to raise a bar of communion against all 
 churches and persons who have not a bap- 
 tism that is valid, agreeable to the word of 
 the Lord. 
 
 These are a few of our reasons for parti- 
 cular communion, which we hope may be 
 
XXViii PREFACE. 
 
 duly considered, and weighed in the ba- 
 lance of the sanctuary with an even hand. 
 
 As to the ensuing history we are about 
 to publish, we can assure thee, reader, that 
 we have endeavored to collect all the mate- 
 rials we could come at; and obtain all the 
 information we could, in order to render 
 the work complete. Notwithstanding all, 
 it may be imperfect in many things, as it 
 is well known that writings of this kind are 
 subject to errors. But we hope to obtain a 
 pardon from the public, when we assure 
 them that we have done the best we could. 
 
 The greatest part of the history, our 
 readers may depend on the reality of those 
 facts recorded, as w r e were both eye and ear 
 witnesses to them. 
 
 To conclude, we may add that this little 
 compendium will present you with the glo- 
 rious increase of Christ's kingdom, in call- 
 ing poor sinners to the happy privileges of 
 the Gospel, and the increase of his churches. 
 When our association was first established, 
 there were only ten churches, and now near 
 about ninety, which have become three as- 
 sociations in thirty years. Blessed be God, 
 we hope the happy day is fast approaching 
 when the kingdoms of this world shall be- 
 come the kingdoms of our Lord and his 
 Christ. May we all pray, " thy Mngdoin 
 come'' 1 
 
PREFACE. x .\ix 
 
 We are, dear reader, your soul's well 
 wishers, and affectionate servants in the 
 gospel of our dear Lord Jesus 
 
 LEMUEL BURKITT, 
 JESSE READ. 
 
 Northampton County, North Carolina, 
 October, 1803. 
 
A CONCISE HISTORY 
 
 OF THE 
 
 KEHUKEE BAPTIST ASSOCIATION. 
 
 CHAPTER I. 
 
 1. The State of the Churches at first, before they were 
 United in an Association at all. — 2. The Revolution 
 those Churches passed through before they became an 
 established Association. — 3. The Form of a Church 
 Covenant, and the Plan on which they were Esta- 
 blished. — 4. Biographical Sketches of some of those 
 Ministers who died before the Establishment of the As- 
 sociation on its present Order. 
 
 Some of the churches which at first 
 composed the Kehukee Association, were, 
 the church at Tosniot, in Edgecomb coun- 
 ty ; the church at Kehukee, in Halifax 
 county ; the church at the Falls of Tar 
 River, in Edgecomb county; the church 
 on Fishing Creek, in Halifax county ; the 
 church on Reedy Creek, in Warren coun- 
 ty; the church at Sandy Run, in Bertie 
 county; and the church in Camden coun- 
 ty, North Carolina. The most of these 
 
32 HISTORY OF THE 
 
 churches, before they were ever united in an 
 avssociation, were General Baptist, and held 
 with the Arminian tenets. We believe 
 they were the descendants of the English 
 General Baptists, because we find, from 
 some original papers, that their Confession 
 of Faith was subscribed by certain elders 
 and deacons, and brethren, in behalf of 
 themselves and others, to whom they be- 
 longed, both in London, and several coun- 
 ties in England, and was presented to King 
 Charles the Second. 
 
 They preached, and adhered to the Ar- 
 minian, or Free-will doctrines, and their 
 churches were first established upon this 
 system. They gathered churches without 
 requiring an experience of grace previous 
 to their baptism ; but baptized all w T ho be- 
 lieved in the doctrine of baptism by immer- 
 sion, and requested baptism of them. The 
 churches of this order were first gathered 
 here by Elders Paul Palmer and Joseph 
 Parker, and were succeeded by a number 
 of ministers, whom they had baptized ; and 
 some of whom, we have no reason to be- 
 lieve, were converted when they were bap- 
 tized, or first began to preach. We cannot 
 learn that it was customary with them to 
 hold an association at all ; but met at year- 
 ly meetings, where matters of consequence 
 were determined. 
 
KEHUKEE BAPTIST ASSOCIATION. 33 
 
 This was the state of these churches 
 until divine Providence disposed the Phila- 
 delphia Baptist Association to send Messrs. 
 Vanhorn and Miller, two of the ministers 
 belonging to that Association, who lived in 
 New Jersey, to travel into the southern 
 Colonies, and visit the churches and preach 
 the Gospel. And it appears that it was at- 
 tended with an happy effect, When they 
 came into North Carolina, some of the mem- 
 bers belonging; to these churches seemed to 
 be afraid of them, as they w T ere styled by 
 the most of people New Lights; but by the 
 greatest part of the churches they w T ere 
 cordially received. 
 
 Their preaching and conversation seemed 
 to be with power, the hearts of the people 
 seemed to be open, and a very great bless- 
 ing seemed to attend their labors. 
 
 Through their instrumentality, many 
 people were awakened; many of the mem- 
 bers of these churches were convinced of 
 their error, and were instructed in the doc- 
 trines of the Gospel; and some churches 
 were organized anew, and established upon 
 the principles of the doctrine of grace. 
 These churches, thus newly constituted, 
 adopted the Baptist confession of faith, 
 published in London in 1689, containing 
 thirty-two articles, and upon which the 
 Philadelphia and Charleston Associations 
 3 
 
34 HISTORY OV THE 
 
 are founded. And, as it is customary for 
 churches thus formed, at their first consti- 
 tution, to have a church covenant, in which 
 they solemnly agree to endeavor to keep 
 up the discipline of the church; the follow- 
 ing' specimen will show the reader some- 
 thing of the nature of that covenant com- 
 pact. It is to this effect : — 
 
 Forasmuch as Almighty God, by his 
 grace, has been pleased to call us (whose 
 names are underneath subscribed) out of 
 darkness into his marvellous light, and all 
 of us have been regularly baptized upon a 
 profession of our faith in Christ Jesus, and 
 have given up ourselves to the Lord, and 
 to one another/ in a Gospel church way, to 
 be governed and guided by a proper disci- 
 pline agreeable to the word of God : We 
 do, therefore, in the name of our Lord Je- 
 sus, and by his assistance, covenant and 
 agree to keep up the discipline of the 
 church we are members of, in the most 
 brotherly affection towards each other, 
 while we endeavor punctually to observe 
 the following rules, viz : — 
 
 1. In brotherly love to pray for each 
 other, to watch over one another, and, if 
 need be, in the most tender and affection- 
 ate manner to reprove one another. That 
 is, if we discover anything amiss in a bro- 
 
KEHUKEE BAPTIST ASSOCIATION. 35 
 
 ther, to go and tell him his fault accord ino- 
 to the direction given by our Lord in the 
 18th of Saint Matthew's Gospel ; and not 
 to be whispering and backbiting. We 
 also agree, with God's assistance, to pray 
 in our families, attend our church meet- 
 ings, observe the Lord's day and keep it 
 holy, and not absent ourselves from the 
 communion of the Lord's Supper without 
 a lawful excuse; to be ready to communi- 
 cate to the defraying of the church's ex- 
 penses, and for the support of the ministry; 
 not irregularly to depart from the fellow- 
 ship of the church, nor remove to distant 
 churches without a regular dismission. 
 
 These things we do covenant and agree 
 to observe and keep sacred, in the name of, 
 and by the assistance of the Holy Trinity. 
 Amen. Signed by the mutual consent of 
 the members whose names are underneath 
 subscribed. 
 
 Thus, by means of those ministers who 
 visited the churches, several were reformed, 
 and the work of reformation progressed, 
 until the greater part of what few churches 
 were gathered in North Carolina, both 
 ministers and members, came into the Reg- 
 ular Baptist order. Elder Palmer, we 
 believe, died before the reformation took 
 place; and Elder Joseph Parker, we cannot 
 
36 HISTORY OF THE 
 
 learn, was ever convinced of his errors, or 
 receded from them ; but continued in his 
 way as before. And we cannot understand 
 he was very successful, because all the 
 ministers of that party w T ere brought, over 
 to embrace the Calvinistic scheme, except 
 himself, Elder Winfidd, and Elder Wil- 
 liam Parker ; and we presume, but a few 
 others, either ministers or members, except 
 the members of their churches. 
 
 The churches thus reformed, although 
 but few in number, entered into an associa- 
 tion compact about the year of 1765, and 
 first convened at Kehukee, from whence 
 the Association took the name of the " Ke- 
 hukee Association." Thus, being formed 
 in a body, they corresponded with the 
 Charleston Association ; and in this situa- 
 tion they continued some years, until the 
 year 1774, when an alteration took place, 
 which our readers will be favored with in 
 the next chapter. 
 
 The principal ministers which belonged 
 to the Association on its first establishment, 
 were, Elders Jonathan Thomas, John Tho- 
 mas, John Moore, John Burges, William 
 Burges, Charles Daniel, William Walker, 
 John Meglamre, James Abington, Thomas 
 Pope, and Henry Abbot. All of whom, 
 except Elders John Meglamre and James 
 
KEIIUKEE BAPTIST ASSOCIATION. 37 
 
 Abington, we believe, were baptized by 
 ministers of the Free-will order. 
 
 As some of these ministers died before 
 those remarkable events took place, men- 
 tioned in the succeeding chapter, it would 
 be necessary to give a few sketches of their 
 biography in the close of this. 
 
 ELDER JAMES ABINGTON. 
 
 Elder James Abington was a resident 
 of Bertie county, North Carolina. Before 
 he became religious, he was a man much 
 addicted to sporting and gaming, and very 
 vicious in his life and conversation. But 
 it pleased God by his great goodness to 
 convince him of his dreadful state by na- 
 ture, and to reveal his dear Son Jesus 
 Christ to his soul ; and, after he was con- 
 verted, he was baptized, and began to 
 preach the Gospel. He became a member 
 of the church at Sandy Run, and after 
 preaching some time, he was ordained pas- 
 tor of that church, and was instrumental in 
 gathering a considerable number of mem- 
 bers. He was a man of a bright genius, a 
 ready mind, a good voice; and was a Boa- 
 nerges in preaching the Word. He was re- 
 markably gifted in distinguishing between 
 the Law and the Gospel. The insufficiency 
 of the one to justify a sinner in the sight of 
 
38 HISTORY OF THE 
 
 God, and the suitableness of the other -to 
 recommend us into the favor of God. He 
 continued but a few years in the work of 
 the ministry — how long we are not able to 
 say — but at last, being taken very ill, he was 
 taken away from the evil to come. He de- 
 parted this life, February, 1772 His fune- 
 ral sermon was preached by Elder Jona- 
 than Thomas, from 2 Tim. iv. 7, 8. " I 
 " have fought a good fight, I have finished 
 " my course, I have kept the faith : hence- 
 " forth there is laid up for me a crown of 
 " righteousness, which the Lord, the right- 
 " eous judge, shall give me at that day." 
 
 ELDER JONATHAN THOMAS. 
 
 Jonathan Thomas was the son of John 
 Thomas, of Edgecomb county, North Ca- 
 rolina. He had a brother by the name of 
 John. Both his father and brother were 
 preachers of the Baptist denomination. 
 Jonathan, at first, was received into a 
 church and baptized by a minister of the 
 Free-will order. But, in process of time, 
 embraced the Calvinian plan, and became 
 an eminent preacher of the regular Baptist 
 Society. He was ordained in December, 
 1758. He was a man of talents, very affa- 
 ble in his address, and a great orator. He 
 had the general esteem of the churches, 
 
KEHUKEE BAPTIST ASSOCIATION. 39 
 
 and was revered by all men of character 
 with whom he was acquainted. He was 
 exceeding orthodox in his principles, and 
 had a peculiar faculty in reconciling seem- 
 ing contradictions in the Scriptures; and 
 on intricate passages of Scripture, his judg- 
 ment was thought exceeding good. In a 
 word, he appeared as a pious, good Chris- 
 tian, a sensible, zealous minister of the Gos- 
 pel, and one who aimed at the peace and har- 
 mony of the churches in general: insomuch, 
 that where discord or division w r as likely to 
 take place in a church, he was very careful 
 to endeavor to reconcile them again ; and 
 he very often proved successful in his 
 attempts. Towards the latter end of his 
 life, he appeared to be more zealous, and 
 more constantly employed in traveling and 
 preaching. His last sermon was preached 
 at Sandv Run meeting house, in Bertie 
 county, from Luke xiv. 23. "Compel 
 "them to come in, that my house may be 
 " filled." He said, " his master had sent 
 "him to compel them to come in, and they 
 "need not begin to make excuse, for no ex- 
 " cuse could be received, nor denial taken." 
 There was a large assembly, and but few 
 in the congregation but what were in floods 
 of tears; and many cried out loudlv. This 
 was in December, 1774 ; and from Sandy 
 Run he went home, being under complaint 
 
40 HISTORY OF THE 
 
 of a bad cold, and the last of January, or 
 first of February following, he died. 
 
 CHAPTER II. 
 
 1. The Revolution the Association passed through before 
 established on the present plan.— 2. Her Organization 
 at the Falls of Tar River, and the Principles on which 
 she is founded, adopted at Sappony, in Sussex county, 
 Virginia ; and afterwards published by order of the 
 Association, held at Whitfield's Meeting House, Pitt 
 county, North Carolina, October, 1789. — 3. Biographi- 
 cal Sketches of Elder James Bell. — 4. Persecution of 
 Elder John Tanner. 
 
 Some years after the Association was es- 
 tablished on its original plan, in Virginia, 
 and some parts of North Carolina, the Sepa- 
 rate Baptists (as they were then called) in- 
 creased very fast. The Separates first arose 
 in New England, where some pious minis- 
 ters and members left the Presbyterian, or 
 the Standing Order, on the account of their 
 formality and superfluity, viz. 1. Because 
 they were too extravagant in their ap- 
 parel. 2. Because they did not believe 
 their form of church government to be 
 right. But chiefly because they would ad- 
 mit none to the ministry only men of class- 
 
KEHUKEE BAPTIST ASSOCIATION. 41 
 
 ical education, and many of their ministers, 
 apparently, seemed to be unconverted. 
 They were then called Separate Newlights. 
 Some of these were baptized and moved 
 into the southern provinces, particularly 
 Elders Shubal Sterns and Daniel Marshall, 
 whose labors were wonderfully blessed in 
 Virginia, North and South Carolina, and 
 Georgia. Many souls were converted, and, 
 as the work of the Lord progressed, many 
 churches were established in Virginia, and 
 some in North Carolina. Their preachers 
 were exceeding pious and zealous men, and 
 their labors wonderfully blessed : and such 
 a work appeared to be amongst the people, 
 that " some were amazed, and stood in 
 " doubt, saying, what means this? 7 ' The 
 distinction between us and them w r as, that 
 they were called Separates, and the Phila- 
 delphia, the Charleston, and the Kehukee 
 Association, were called Regular Baptists. 
 
 The Kehukee Association, desirous of fel- 
 lowship and a general communion between 
 these two parties, sent Elders Jonathan 
 Thomas and John Meglamre to the Sepa- 
 rate Baptist Association, which was holden 
 in one of the northern counties in Virginia, 
 to endeavor to effect an union. According- 
 ly their Association delegated Elders Elijah 
 Craig and David Thompson to the Kehu- 
 kee Association, which was holden at Ke~ 
 
42 HISTORY OF THE 
 
 hukee meeting house, in Halifax county, 
 North Carolina, August, 1772, and rendered 
 their reasons why they could not commune 
 with the Regulars. Their reasons were as 
 follows, viz. 1. They complained of the 
 Regulars not being strict enough in receiv- 
 ing experiences, when persons made appli- 
 cation to their churches for baptism, in or- 
 der to become church members. 2. They 
 refused communion with Regular Baptist 
 churches, because they believed that faith 
 in Christ Jesus was essential to qualify a 
 person for baptism, yet many of the Regu- 
 lar churches had members in them who 
 acknowledged they were baptized before 
 they believed. 3. The Separates found fault 
 with the Regulars for their manner of dress, 
 supposing they indulged their members in 
 superfluity of apparel. These, with a few 
 other non-essentials, were the reasons they 
 refused communion with us : but the most 
 weighty reason was, " the Regulars hold- 
 " ing persons in fellowship in their churches, 
 "who were baptized in unbelief;" which 
 was a matter of some consequence, and 
 operated strongly on the minds of many 
 belonging to the Kehukee Association. 
 Accordingly, in 1774, the church in Bertie, 
 under the care of Elder Lemuel Burkitt, 
 held a conference, and declared they would 
 commune with none who confessed they 
 
KEHUKEE BAPTIST ASSOCIATION. 43 
 
 were baptized before they believed in 
 Christ. And the reasons why they did so 
 were, because they believed that from the 
 practice of John the Baptist, from the com- 
 mission given by our Lord to his apostles, 
 and the conduct of the apostles in execut- 
 ing that commission, that repentance to- 
 wards God, and faith in our Lord Jesus 
 Christ, were required as a p re-requisite to 
 baptism of all they baptized. If so, it ap- 
 pears reasonable that even adult persons 
 themselves, if baptized in a state of impeni- 
 tency and unbelief, are no more the proper 
 subjects of the ordinance than infants, as 
 the age of the person does not qualify him 
 for baptism, but his faith in Christ. These 
 things had such weight on the minds of the 
 members of that church, that they declared 
 in open conference, non-fellowship with all 
 churches and persons who held and main- 
 tained the contrary doctrine. And some of 
 the members of that church, who we bap- 
 tized in unbelief, came forward and peti- 
 tioned for baptism, and w T ere baptized upon 
 confession of their faith in Christ. 
 
 The church at Sandy Run had no sooner 
 set up a bar of communion against such 
 churches and members, than they received 
 information that the church in Sussex, in 
 Virginia, under the pastoral care of Elder 
 John Meglamre; the church in Brunswick, 
 
44 HISTORY OF THE 
 
 "under the care of Zachary Thompson ; the 
 church in the Isle of Wight, under the care 
 of David Barrow, had done the same. All 
 these churches belonged to the Kehukee 
 Association. 
 
 In October, 1775, the Kehukee Regular 
 Baptist Association, according to their an- 
 nual appointment, by their delegates, met 
 at the Falls of Tar River, John Moore's 
 meeting house, and on Saturday, being as- 
 sembled in the meeting house, information 
 was received by the other churches belong- 
 ing to the Association, what the churches 
 in Bertie, Sussex, Brunswick, and the Isle 
 of Wight had done. And a great dissen- 
 sion arose amongst the churches respecting 
 the propriety of their proceedings; and the 
 other party claimed the prerogative of being 
 the Kehukee Association, and we who had 
 engaged in the reformation, insisted on be- 
 ing the true, genuine Association, as we be- 
 lieved we had never departed from the ori- 
 ginal plan on which that Association was 
 first founded. We argued that, it was well 
 known, that we all held faith in Christ es- 
 sential to qualify a person for baptism, and, 
 if so, they who were baptized before they 
 believed, were not baptized agreeable to 
 God's word ; and, as their' baptism is not 
 valid, they remain unbaptized members; 
 and not to commune with unbaptized per- 
 
KEHUKEB BAPTIST ASSOCIATION. 45 
 
 sons was a principle of the Association on 
 which we were at first established. We, 
 therefore, argued that we were the true As- 
 sociation who had not departed from their 
 original principles. After some desultory 
 conversation, the Association divided, and 
 those churches which had begun the re- 
 formation sat and held an Association in 
 the meeting house; and the other party 
 went into the woods, the first day, and held 
 an Association, and the second day, re- 
 moved to a private house in the neighbor- 
 hood. 
 
 This division, our readers may be well 
 assured, afforded great grief to many truly 
 pious and godly souls; but, that God, who 
 works all things by his divine providence, 
 according to the counsel of his own will, 
 was pleased to bring order out of confusion, 
 and good out of evil, for by these means he 
 was pleased to effect a reformation in the 
 churches, and bring about a glorious re- 
 vival of religion throughout the churches in 
 general. It was not many years before all 
 the churches were united again, and the 
 names Regular and Separate buried in obli- 
 vion, and we were known to the world by 
 the name of the " United Baptists." And, 
 blessed be God, the distinction, at this time, 
 has become obsolete, and the different 
 
46 HISTORY OF THE 
 
 names lost throughout the United States,* 
 and we hope throughout the world. 
 
 One particular reason why those churches 
 were at first dissatisfied with others, and 
 were so forward in setting up a bar of com- 
 munion against churches and individuals, 
 who held members in fellowship who were 
 baptized in unbelief, was, because several 
 of those churches, that at first belonged to 
 the Kehukee Association, were gathered by 
 the Free-will Baptists, and as their custom 
 was to baptize any persons who were will- 
 ing, whether they had an experience of 
 grace or not, so, in consequence of this 
 practice, they had many members, who 
 were baptized before they were converted ; 
 and after they were brought to the know- 
 ledge of the truth, and joined the Regulars, 
 openly confessed they were baptized before 
 they believed : and some of them said they 
 did it in hope of getting to Heaven by it. 
 
 * Until about twelve months before the writing of this 
 history, the distinction was kept up in the State of Ken- 
 tucky. There were a few churches in that State which 
 still retained the name of Separates, and the ministers 
 and members seemed rather inclined to believe in General 
 Redemption. These churches chiefly lay in the counties 
 of that State, south of the river Kentucky, and were 
 formed into an Association, called the Separate Associa- 
 tion, and they did not commune with the other Associa- 
 tions. But by a letter from Elder David Barrow to Eldei 
 Burkitt, we learn there is a happy union taken place 
 amongst all the Associations, and these names lost. 
 
KEHUKEE BAPTIST ASSOCIATION. 47 
 
 Some of their ministers confessed they had 
 endeavored to preach, and administer the 
 ordinance of baptism to others, after they 
 were baptized, before they were converted 
 themselves; and so zealous were they for 
 baptism (as some of them expected salva- 
 tion by it), that one of their preachers con- 
 fessed, if he could get any willing to be 
 baptized, and it was in the night, that he 
 would baptize them by Jire-light, for fear 
 they should get out of the notion of it be- 
 fore the next morning. 
 
 We, therefore, in conscience thought, 
 and that from God's word, that we ought to 
 withdraw from every brother that walked 
 disorderly, and we were under very great 
 impressions to begin a reformation in the 
 churches. 
 
 The principal churches which stood in 
 opposition to our measures, at the time 
 when the division took place at the Falls of 
 Tar River, were the church at Tosniot, the 
 church on Fishing Creek, formerly under 
 the care of Charles Daniel; the church at 
 Kehukee, under the care of William Bar- 
 ges ; the church in Warren county, on 
 Reedy Creek, formerly under the care of 
 William Walker ; and part of the church 
 at the Falls of Tar River — for it appears 
 that church w^as divided — Col. Horn, who 
 was a member of that church, was a chief 
 
48 HISTORY OF THE 
 
 speaker in the time of the contention, and 
 had a very warm debate with Thomas 
 Daniel, a minister of the other party; and 
 Col. Horn insisted on the propriety of our 
 procedure, and justified our raising a bar of 
 communion against them. The chief min- 
 isters belonging to those churches who op- 
 posed the reformation, were, Elders John 
 Moore, William Burges, John Thomas, and 
 Thomas Darnel. The churches on the 
 other side of the question were, the church 
 at Sandy Run, the church in Sussex, the 
 church in Brunswick, and the church in 
 Isle of Wight, Virginia. Their chief min- 
 isters present were, Elders John Meglamre, 
 David Barrow, and Lemuel Burkitt. 
 
 Very little business of consequence was 
 done at this Association, except their en- 
 gagements to keep up the order and rules 
 of an Association; and accordingly agreed 
 to meet the next time at Elder James Bell's 
 meeting house, on Sappony Creek, in Sus- 
 sex, county, Virginia. 
 
 On the Saturday before the second Sun- 
 day in August, 1777, delegates from ten 
 churches (some of which were what was 
 then called Separates, and others which 
 formerly belonged to the Kehukee Associa- 
 tion, and had raised a bar against unbap- 
 tized members, of which mention was 
 made before) met in an annual Association 
 
KEHUKEE BAPTIST ASSOCIATION. 49 
 
 at Elder James Bell's meeting house, on 
 Sappony, in Sussex county, Virginia, and 
 by their delegates, presented a confession of 
 their faith to the Association ; which was 
 unanimously acceded to. At which time 
 and place, the Association to which we now 
 belong was settled and established on its 
 present order. 
 
 It was necessary at this time, for the 
 churches to present in their letters to the 
 Association, a confession of their faith; be- 
 cause, 1. Some of them were churches that 
 claimed the prerogative of being the Kehu- 
 kee Association, that never had departed 
 from their original principles; therefore, in 
 order to convince the other churches, and 
 the world at large, that they still held the 
 same faith and order they were at first es- 
 tablished on, it was necessary to present to 
 this Association, and make public, their 
 confession of faith. 
 
 2. As some of those churches which at 
 this time were about to unite in the Associ- 
 ation with us, had never before been mem- 
 bers, and were what was then called Sepa- 
 rates, it was necessary they should present 
 a confession of their faith, that it might be 
 known whether we ail agreed in principles 
 or not. 
 
 The churches, by their delegates, then 
 4 
 
50 HISTORY OF THE 
 
 convened, and the number of members 
 they contained, and their present order, 
 whether Regulars or Separates, are as fol- 
 lows, viz : — 
 
 No. 
 
 1. The church in Bertie county, N. 
 Carolina, under the care of Elder ^ 217 
 Lemuel Burkitt, 
 
 2. The church in Sussex, Virginia, 
 under the care of Elder John > 209 
 Meglamre, 
 
 3. The church in Brunswick, Vir- 
 ginia, under the care of Elder Za- \ 320 
 chary Thompson, 
 
 4. The church in the Isle of Wight, 
 under the care of Elder David 
 Barrow, 
 
 5. A newly constituted church in ? ^ , 
 Chowan county, North Carolina, 3 
 
 6. The church in Granville county, 
 North Carolina, under the care of )> 70 
 Elder Henry Ledbetter, 
 
 7. The church in Bute, North Ca- 
 rolina, under the care of Elder ^> 109 
 Joshua Kelly, 
 
 8. The church in Sussex, Virginia, 
 under the care of Elder James \ 
 Bell, 
 
 9. The church at Rocky Swamp. 
 North Carolina, under the care of } 
 Elder Jesse Read, 
 
KEHUKEE BAPTIST ASSOCIATION. 51 
 
 10. The church in Edgecombe 
 
 county, under the care of Elder £ 100 
 John Tanner, 
 
 1590 
 
 Of which churches, the first six were 
 Regulars, and the last mentioned four were 
 Separates. 
 
 Ax abstract of the principles then agreed to, and the sub- 
 stance of which afterwards was published in print, by 
 order of the Association at "Whitfield's meeting house, 
 Pitt county, Xorth Carolina, 1799, is as follows, viz : — 
 
 1. We believe in the being of God, as 
 almighty, eternal, unchangeable, of infinite 
 wisdom, power, justice, holiness, goodness, 
 mercy, and truth : and that this God has 
 revealed himself in his word, under the 
 characters of Father, Son, and Holy Ghost. 
 
 2. We believe that Almighty God has 
 made known his mind and will to the chil- 
 dren of men in his word ; which w r ord we 
 believe to be of divine authority, and con- 
 tains all things necessary to be known for 
 the salvation of men and women. The 
 same is comprehended or contained in the 
 books of the Old and New Testament, as 
 are commonly received. 
 
 3. We believe that God, before the foun- 
 dation of the world, for a purpose of his 
 
52 HISTORY OF THE 
 
 own glory, did elect a certain number of 
 men and angels to eternal life ; and that 
 this election is particular, eternal, and un- 
 conditional on the creature's part. 
 
 4. We believe that when God made man 
 at first, lie was perfect, holy, and upright, 
 able to keep the law, but liable to fall, and 
 that he stood as a federal head, or repre- 
 sentative of all his natural offspring, and 
 that they were to be partakers of the bene- 
 fits of his obedience, or exposed to the mise- 
 ry w T hich sprang from his disobedience. 
 
 5. We believe that Adam fell from this 
 state of moral rectitude, and that he in- 
 volved himself and all his natural offspring 
 in a state of death ; and for that original 
 transgression, we all are both filthy and 
 guilty in the sight of an holy God. 
 
 6. We also believe that it is utterly out 
 of the power of men, as fallen creatures, to 
 keep the law of God perfectly, repent of 
 their sins truly, or believe in Christ, except 
 they be drawn by the holy spirit. 
 
 7. We believe that in God's own ap- 
 pointed time and way (by means which he 
 has ordained) the elect shall be called, jus- 
 tified, pardoned, and sanctified ; and that it 
 is impossible they can utterly refuse the 
 call; but shall be made willing, by divine 
 grace, to receive the offers of mercy. * 
 
 8. We believe that justification in the 
 
KEHUKEE BAPTIST ASSOCIATION. 53 
 
 sight of God is only by the imputed right- 
 eousness of Jesus Christ, received and ap- 
 plied by faith alone. 
 
 9. We believe in like manner, that God's 
 elect shall not only be called, and justified, 
 but that thev shall be converted, born a^ain, 
 and changed by the effectual working of 
 God's holy spirit. 
 
 10. We believe that such as are convert- 
 ed, justified, and called by his grace, shall 
 persevere in holiness, and never fall finally 
 away. 
 
 11. We believe it to be a duty incum- 
 bent on all God's people, to walk religious- 
 ly in good works ; not in the old covenant 
 way of seeking life, and the favor of the 
 Lord by it; but only as a duty from a prin- 
 ciple of love. 
 
 12. We believe baptism and the Lord's 
 Supper are Gospel ordinances, both belong- 
 ing to the converted, or true believers ; and 
 that persons who were sprinkled, or dipped, 
 whilst in unbelief, were not regularly bap- 
 tized according to God's word, and that 
 such ought to be baptized after they are 
 savingly converted into the faith of Christ. 
 
 13. We believe that every church is in- 
 dependent in matters of discipline; and that 
 associations, councils, and conferences of 
 several ministers or churches, are not to 
 impose on the churches the keeping, hold- 
 
54 HISTORY OF THE 
 
 ing, or maintaining any principle or practice 
 contrary to the church's judgment. 
 
 14. We believe in the resurrection of the 
 dead, both of the just and the unjust, and a 
 general judgment. 
 
 15. We believe the punishment of the 
 wicked is everlasting, and the joys of the 
 righteous are eternal. 
 
 16. We believe that no minister has a 
 right to the administration of the ordi- 
 nances, only such as are regularly called, 
 and come under imposition of hands by the 
 Presbytery. 
 
 17. Lastly, we do believe that, for the 
 mutual comfort, union, and satisfaction of 
 the several churches of the aforesaid faith 
 and order, we ought to meet in an associa- 
 tion way; wherein each church ought to 
 represent their case by their delegates, and 
 attend as often as is necessary to advise 
 with the several churches in conference; 
 and that the decision of matters in such as- 
 sociations, not to be imposed, or in any wise 
 binding on the churches without their con- 
 sent, but only to sit and act as an advisory 
 council. 
 
 These principles were adopted by the 
 Association at Elder James Bell's meeting 
 house, on Sappony, Sussex county, Virgi- 
 nia; and afterwards re-examined and re- 
 
kehukee baptist association. 55 
 
 commended by the Association at Pottacasy 
 meeting house, in Northampton county, 
 North Carolina, 1778. 
 
 At this Association on Sappony, Sussex 
 county, being the first after the division 
 took place at the Falls of Tar River, the 
 following business was done :— 
 
 The Association was opened by prayer, 
 Elder John Meglamre chosen Moderator, 
 Elder Lemuel Burkitt, Clerk. Letters 
 from the several churches were read — all 
 agreed in judgment about principles, and 
 an answer given to the following queries: — 
 
 Query 1. From the church in Chowan — 
 Suppose a man to be a member of the Pres- 
 byterian church, and therein ordained a 
 minister of the Gospel, and administrator of 
 the ordinances thereof with approbation of 
 them in their way, afterwards submits to be- 
 liever's baptism — is his ordination valid to 
 the Baptists ? Answer. No. 
 
 2. From the church in the Isle of Wight 
 — What shall a church do with a minister 
 who labors to make them believe that, differ- 
 ence in judgment about water baptism ought 
 to be no bar to communion! 
 
 Ans. Such a practice is disorderly, and 
 he who propagates the tenet ought to be 
 dealt with as an offender. 
 
 3. From brother Thompson's church — 
 What shall a church do with a member, who 
 
56 HISTORY OF THE 
 
 is suspected to be guilty of a fault, and de- 
 nies it, and no plain proof can be had, and 
 yet circumstances appear very plainly that 
 he is guilty? 
 
 Ans. That if the church shall think that 
 the circumstances are good, that they ought 
 to act accordingly, and deal with him. 
 
 The Association further agreed to hold 
 two Associations yearly, viz. one in the 
 spring, the other in the fall. It was also 
 ordered that Elder Burkitt should procure 
 a book, and keep the records of the Associa- 
 tions. The next Association appointed at 
 Elder Burkitt's meeting house, in North- 
 ampton county, on Pottacasy Creek, the 
 Saturday before the third Sunday in May, 
 1778. 
 
 Extracts from the Minutes of the As- 
 sociation held at Pottacasy, May, 
 
 1778. 
 
 Saturday, the 16th of May, the delegates 
 from the several churches being assembled, 
 Elder John Meglamre was chosen Mode- 
 rator, and Elder L. Burkitt, Clerk. The 
 letters from the churches being read, we 
 proceeded to business. 
 
 A church at Cashie, in Bertie county, 
 N. C, under the pastoral care of Elder Je- 
 remiah Dargan, presented a letter by their 
 
KEHUKEE BAPTIST ASSOCIATION. 57 
 
 delegates, desiring admission into the Asso- 
 ciation ; and some difficulties appearing in 
 the way, they were received on condition 
 of having a hearing of those difficulties af- 
 terwards, in the Association. 
 
 A church in Brunswick county, Virginia, 
 under the care of Elder Moses Foster, on 
 petition, was received. 
 
 Then adjourned till Monday morning. 
 
 On Monday, the 18th of May, the Asso- 
 ciation being convened, those difficulties 
 respecting the church under the care of 
 Elder Dargan, were taken into considera- 
 tion ; and the Association resolved that, 
 Elders James Bell, Jesse Read, and William 
 Andrews be appointed to attend his meet- 
 ing, and give advice, and further inquire 
 into the state of the church, and returns be 
 made to our next Association. 
 
 Query 1. From Elder Burkitt's church 
 — By what rule shall a church approve or 
 disapprove of a minister's gifts, who thinks 
 he is called to the work of the ministry ? 
 
 Ans. We give it as our opinion, that if 
 the following things attend the ministry of 
 a brother, that the church may approve of 
 his gifts, and encourage him to go on in the 
 work : 1. If he preach the truth. 2. If his 
 preaching tends to the conviction and con- 
 version of sinners. 3. If it be instructive 
 and consolatory to the people of God. 4. 
 
58 HISTORY OF THE 
 
 And, if need be, to call other ministers to 
 the examination of his call to that work. 
 
 2. Is the marriage of servants lawful he- 
 fore God, which is not complied with accord- 
 mg to the laws of the land ? Ans. Yes. 
 
 3. Is it duty to hold a member in fellow- 
 ship who breaks the marriage of servants ? 
 
 Ans. No. 
 
 Elders James Bell, John Meglamre and 
 Zachary Thompson were appointed to visit 
 the Regular Baptist Association, viz. the 
 churches we were formerly connected with, 
 who had formed themselves into an Associ- 
 ation, and, in the most friendly manner, 
 endeavor to effect a reconciliation between 
 us. 
 
 Before we conclude this chapter, we 
 think it our duty to give our readers a brief 
 account of the persecution that was against 
 Elder John Tanner; and a few biographi- 
 cal sketches of Elder James Bell, who de- 
 parted this life before the sitting of the next 
 Association. 
 
 ELDER JOHN TANNER. 
 
 A certain woman by the name of Daw- 
 son, in the tow r n of Windsor, N. C, had 
 reason to hope her soul was converted, saw 
 baptism to be a duty for a believer to com- 
 ply with, and expressed a great desire to 
 
KEIIUKEE BAPTIST ASSOCIATION. 59 
 
 join the church at Cashie, under the care 
 of Elder Dargan. Her husband, who was 
 violently opposed to it, and a great perse- 
 cutor, had threatened that, if any man bap- 
 tized his wife, he would shoot him ; accord- 
 ingly, baptism was deferred for some con- 
 siderable time. At length, Elder Tanner 
 was present at Elder Dargan's meeting, 
 and Mrs. Dawson applied to the church for 
 baptism, expressing her desire to comply 
 with her duty. She related her experience, 
 and was received; and, as Elder Dargan 
 was an infirm man, he generally, when 
 other ministers were present, would apply 
 to them to administer the ordinance in his 
 stead. He therefore requested Elder Tan- 
 ner to perform the duty of baptism at this 
 time. Whether Elder Tanner was ap- 
 prised of Dawson's threatening or not; or 
 whether he thought it was his duty to obey 
 God rather than man, we are not able to 
 say ; but so it was, he baptized sister Daw- 
 son. And, in June following, which was 
 in the year 1777, Elder Tanner was ex- 
 pected to preach at Sandy Run meeting 
 house, and Dawson, hearing of the appoint- 
 ment, came up from Windsor to Norfleet's 
 Ferry, on Roanoke, and lay in wait near 
 the banks of the river, and when Elder 
 Tanner (who was in company with Elder 
 Dargan) ascended the bank from the ferry 
 
60 HISTORY OF THE 
 
 landing', Dawson, being a few yards from 
 him, shot him with a large horseman's pis- 
 tol, and seventeen shot went into his thigh, 
 one of which was a large buckshot, that 
 went through his thigh, and lodged be- 
 tween his breeches and thigh on the other 
 side. Elder Burkitt was present when the 
 doctor (who was immediately sent for) took 
 part of the shot out of his thigh. In this 
 wounded condition Elder Tanner was car- 
 ried to the house of Mr. Elisha Williams, in 
 Scotland Neck, where he lay some weeks, 
 and his life was despaired of; but. through 
 the goodness of God, he recovered again. 
 Dawson seemed somewhat frightened, fear- 
 ing he would die, and sent a doctor up to 
 attend him. And, after Elder Tanner re- 
 covered, he never attempted to seek for any 
 recompense, but submitted to it patiently as 
 persecution for Christ's sake. 
 
 ELDER JAMES BELL. 
 
 Elder James Bell was born in Sussex 
 county, Virginia, of parents who professed 
 the Episcopal religion, but there was no 
 great reason to believe they were acquaint- 
 ed with an experience of grace. He, as his 
 parents before him had done, frequently at- 
 tended the church of England, and com- 
 plied with the forms of the church. He 
 
KEHUKEE BAPTIST ASSOCIATION, 61 
 
 was a man of bright intellectuals, and at a 
 very early period became popular in the 
 county where he lived. He first received 
 a commission in the military department ; 
 he was appointed captain oi a militia com- 
 pany : then a justice of the peace: and. 
 some time after, became sheriff of the 
 county. His popularity increasing, he 
 gained the general esteem of every respect- 
 e character in Sussex, and the adjacent 
 counties. He was at length solicited to 
 offer himself a candidate for the General 
 Assembly, and accordingly did. and was 
 elected by a large majority, and coutinued 
 to represent that county for some time. 
 All the time he was anxiously pursuing 
 popularity he had no concern about reli- 
 gion, nor anxiety for the salvation of his 
 soul, until his brother, Benjamin Bell, who 
 had for some time been removed to the 
 south, came in to see him. His brother 
 Benjamin was converted, and had joined 
 the Baptists in the south State, and when 
 he came into Virginia and saw his brother 
 James Bell, he told him what the Lord had 
 done for his soul, and what a miserable 
 state he apprehended his brother to be in ; 
 insomuch that it took a very powerful ef- 
 fect on his brother, so that he never was 
 truly satisfied until he had reason to hope 
 the Lord had converted his soul. And he 
 
62 HISTORY OF THE 
 
 was then willing to part with all his world- 
 ly honor and preferments for that honor 
 that comes from God only. He was bap- 
 tized in Sussex county, by Elder John 
 Meglamre, in the year of 1770, and soon 
 after became a zealous preacher of the Gos- 
 pel of our Lord Jesus Christ; and it is well 
 known he always continued a remarkable 
 pious and zealous Christian until his death. 
 He became a member, and took the care of 
 the church on Sappony, in Sussex county, 
 Virginia, which was formerly under the 
 care of Elder John Rivers, and continued 
 preaching and baptizing until September, 
 1778, when he died. In his last sickness 
 he said he was apprehensive he should not 
 be in his senses when he died. He there- 
 fore wished to have his children called to- 
 gether, that he might talk to them while he 
 had the exercise of his reason. Which was 
 accordingly done, and all his children who 
 were present, stood around him, and he 
 very affectionately exhorted them all before 
 he bid the world adieu ! He requested 
 Elder Burkitt (w T ho was then present) to 
 preach his funeral sermon from 1 Tim. i. 
 15. "This is a faithful saying, and worthy 
 " of all acceptation, that Christ Jesus came 
 " into the w T orld to save sinners, of whom I 
 "am chief." It is this, said he, upon 
 which my soul depends for life and salva- 
 
KEHUKEE BAPTIST ASSOCIATION. 63 
 
 tion. He departed this life, September, 
 1778, aged about 43 years. 
 
 CHAPTER III. 
 
 1. Some of the proceedings of the Association, and re- 
 markable Events that took place from the year 1778 
 until 1785. — 2. The Decorum or Rules by which the 
 Association is Governed, when made and adopted, and 
 the Rules at large.— 3. The Nature of a Minister's Call 
 to the Office of the Ministry, and the Manner of his Ordi- 
 nation. — 4. Biographical Sketches of Elder Jeremiah 
 Dargan, who departed this life the 25th of December, 
 1786. 
 
 In the year 1778, September 2Sth, the 
 Association met at Elder Meglamre's meet- 
 ing house, in Sussex county, Virginia. El- 
 der Meglamre, Moderator; Elder Burkitt, 
 Clerk. From the great respect we still had 
 for our sister churches, which were former- 
 ly in union with us, it was resolved that 
 Elders John Meglamre, Z. Thompson, and 
 Elder Burkitt (instead of Elder Bell, de- 
 ceased, w T ho was appointed by last Associa- 
 tion) were at this Association appointed to 
 visit those churches, and endeavor to effect 
 a reconciliation w T ith them if possible, and 
 returns be made to our next Association. 
 
61 HISTORY OF THE 
 
 A query proposed at this Association 
 from Elder Burkitt's church — Suppose a 
 member is accused of a fault and denies it, 
 and a person who is not a member, and is 
 not interested in the matter, has made oath 
 before a justice of the peace that he is guilty 
 — what shall a church do in that case ? 
 
 Ans. That the church shall judge of the 
 veracity of the person who swore, and the 
 circumstances attending it, and act accord- 
 ingly thereto. 
 
 At this time the churches began earnest- 
 ly to desire a revival of religion, and sat 
 apart two days of fasting and prayer, to so- 
 licit the throne of grace for a revival. 
 
 The next Association was appointed at 
 Fishing Creek, at the new meeting house, 
 on the Saturday before the third Sunday 
 in May next 
 
 The Association met at the time and 
 place before mentioned, and on account of 
 the present distress of our country, but few 
 delegates met, and but little business was 
 done. It was at this time we received in- 
 formation that the British were at Suffolk, 
 in Virginia, and had burned the town ; and 
 the people were fearful they w T ere on the 
 way to North Carolina; but the Association 
 sat, and we continued a short space of time 
 — the following business was done, viz : — 
 
 A church in Camden county, N. C, by 
 
KEHUKEE BAPTIST ASSOCIATION. 65 
 
 their delegates, presented a letter to the 
 Association desiring admission. On exami- 
 nation they were found to be an orderly 
 church, and they were received. This 
 church was one of those which was former- 
 ly in union with us before the reformation 
 took place, and was a very ancient, respect- 
 able church. It appears that this church 
 had for some time believed the principles 
 on which the reformation was grounded at 
 first. But they did not so readily accede 
 to the measures which were fallen on at the 
 Falls of Tar River, because their pastor, 
 Elder Henry Abbot, was baptized in unbe- 
 lief, and had not seen it his duty to comply 
 with baptism since he: was converted; but 
 before this Association, which was holden 
 at Fishing Creek, he complied with his 
 duty, and a reformation in that church, in 
 this respect, took place, and they have 
 again united with us. Blessed be God for 
 the union of saints. 
 
 It was at this time that the church under 
 the care of Elder Dargan was received. 
 All those difficulties before mentioned, 
 which were for some time a bar to their be- 
 ing admitted, were all removed. 
 
 By reason of the distress in our country, 
 
 and the molestation of our enemies, being 
 
 the time of the w r ar, we were prevented 
 
 from holding any regular Association, of 
 
 5 
 
66 HISTORY OF THE 
 
 which we have the minutes, until the Sa- 
 turday before the fourth Sunday in May, 
 1782, which was holden at Mr. Arthur 
 Cotlerts) in Hertford county, North Ca- 
 rolina. 
 
 Saturday, 25th May, 1782. The Asso- 
 ciation being open, Elder Meglamre was 
 chosen Moderator, Elder Burkitt Clerk. A 
 church in Pitt county, under the care of 
 Elder John Page, presented a letter by 
 their delegates, desiring admission into the 
 Association, and were received. Also the 
 church at the Falls of Tar River was re- 
 ceived. And also the church in Edge- 
 comb, nnder the care of Elder Joshua 
 Barns; and one in the county of Currituck, 
 North Carolina, under the care of Elder 
 James Gamewell, were received. 
 
 Elders Silas Mercer, Abraham Mar- 
 shall, and David Barrow were appointed to 
 preach on Sunday. 
 
 The clerk was requested to prepare a 
 Decorum for the Association, and present it 
 on Monday morning. 
 
 Monday morning, 27th May, 1782, the 
 decorum, or rules of the Association, which 
 the clerk had prepared, was read and ap- 
 proved of. A copy of which is as follows, 
 viz : — 
 
 1. The Association shall be opened and closed by 
 prayer. 
 
KEHUKEE BAPTIST ASSOCIATION. 67 
 
 2. A Moderator and Clerk shall be chosen by the suf- 
 frage of the members. 
 
 3. Only one person shall speak at once, who shall rise 
 from his seat, and address the Moderator when he makes 
 his speech. 
 
 4. The person thus speaking shall not be interrupted 
 in his speech by any, except the Moderator, till he be 
 done speaking. 
 
 5. He shall strictly adhere to the subject, and in no 
 wise reflect on the person who spoke before, so as to 
 make remarks on his slips, failings, or imperfections; but 
 shall fairly state the case and matter as nearly as he can, 
 so as to convey his light or ideas. 
 
 6. No person shall abruptly break off, or absent him- 
 self from the business of the Association, without liberty 
 obtained from it. 
 
 7. No person shall rise and speak more than three 
 times to one subject, without liberty from the Asso- 
 ciation. 
 
 8. No member of the Association shall have liberty to 
 be whispering or laughing in time of a public speech. 
 
 9. No member of this Association shall address an- 
 other, in any other terms or appellations but the title of 
 Brother. 
 
 10. The Moderator shall not interrupt any member 
 in, nor prohibit him from speaking, till he give his 
 light on the subject, except he break the rules of this 
 decorum. 
 
 11. The names of the several members of the Associa- 
 tion shall be enrolled by the Clerk, and called over as of- 
 ten as the Association requires. 
 
 12. The Moderator shall be the last person who may 
 speak to the subject; and may give his light on it, if he 
 please, before he puts the matter to a vote. 
 
 13. Any member who shall willingly and knowingly 
 break any of these rules, shall be reproved by the Associ- 
 ation as they shall see proper. 
 
 These rules being confirmed and esta- 
 blished, we then proceeded to business; 
 wherein there was much disputing about 
 the power of Associations, their business 
 
68 HISTORY OF THE 
 
 and foundation. But at last there was a 
 unanimity among the whole upon the fol- 
 lowing plan ? viz : The Association did 
 agree that we should answer queries when 
 approved, when presented by a member of 
 the Association, and not as coming from 
 the church ; and the proceedings of the 
 Association to be returned in writing to the 
 respective churches. Here a motion was 
 made for a division in the Association, but 
 the Association did not agree to it. But 
 for conveniency, the Association advised 
 that four general Conferences should be 
 holden at different places, and that the 
 churches convenient might represent them- 
 selves in those Conferences, and their pro- 
 ceedings be transmitted to the annual Asso- 
 ciation. Accordingly, the four following 
 were appointed, viz : At Elder Meglamre's 
 meeting house, the Saturdajr before the 
 second Sunday in August; at Yoppim, the 
 Saturday before the fourth Sunday in Au- 
 gust; at Camden, the Saturday before the 
 first Sunday in September ; at Elder 
 Page's, the Saturday before the second 
 Sunday in September. 
 
 The next annual Association to be at 
 Davis's meeting house, on Roanoke, in 
 Halifax county, North Carolina, the Satur- 
 day before the last Sunday in May, 1783. 
 
 According to the appointment, the Asso- 
 
KEHUKEE BAPTIST ASSOCIATION. 69 
 
 ciation met at Davis's meeting house ; at 
 which time and place the following busi- 
 ness was done. 1. They thought proper 
 to set aside the practice of general Confer- 
 ences, and appointed four occasional Asso- 
 ciations in their stead; and for each church 
 convenient to represent their case by letters 
 and delegates, and consult the affairs of the 
 churches ; and the minutes of these Associ- 
 ations to be transmitted to an annual Asso- 
 ciation, where all the churches which possi- 
 bly could, should attend. 2. The following 
 queries were answered at this Association, 
 viz: — 
 
 Query 1. By Elder Mercer — Is washing 
 feet an ordinance of Christ's church which 
 ought to he continued in the church ? 
 
 Ans. We look upon it a duty to be con- 
 tinued in the church. 
 
 2. By brother Peter Mercer — Has a 
 church of Christ any right to try causes of 
 a civil nature? 
 
 Ans. We look upon it that the church 
 has a right from God's word, to try all 
 causes which may arise amongst them- 
 selves. 
 
 3. The proceedings of the general Con- 
 ferences appointed by the last annual As- 
 sociation, and which were held last year, 
 were read in this Association, and the mi- 
 nutes ordered to be recorded in the Asso- 
 
70 HISTORY OF THE 
 
 ciation book. Queries of consequence an- 
 swered at these Conferences were as fol- 
 lows, viz : — 
 
 Query 1. By brother Lancaster, in the 
 Conference at Elder Meglamre's meeting 
 house — Has a church any right to suspend 
 a member from communion, who has been 
 guilty of a crime, and still hold him as a 
 member of the church ? 
 
 Ans. As our Lord in the 18th of St. 
 Matthew's Gospel, has given a sufficient 
 rule to deal with offending members, we 
 generally think there is no degree of church 
 censure to be inflicted on an impenitent 
 member, after a public hearing in the 
 church, besides excommunication; which 
 we believe consists in putting him out of 
 communion and membership. 
 
 2. Has a church any authority from 
 God's word, to lay it upon their minister to 
 get up in a congregation, and publish the ex- 
 communication of a disorderly member? 
 
 Ans. We think that the offending mem- 
 ber being dealt with in a public conference, 
 is sufficient without any more publication. 
 
 3. By brother Shelly — What way is 
 thought best for a church to act in support- 
 ing their minister ? 
 
 Ans. That each member ought to con- 
 tribute voluntarily, according to his or her 
 
KEHUKEE BAPTIST ASSOCIATION. 71 
 
 ability ; and in no wise by taxation or any 
 other compulsion. 
 
 4. What method shall be taken with a 
 member, who shall rend himself off from his 
 own church and join another ? 
 
 Ans. We think it is disorderly for a 
 member to rend himself off from his own 
 church, and disorderly for a church to re- 
 ceive him. 
 
 5. Is the baptism of a believer a legal 
 baptism, if performed bij an unauthorized 
 minister ? 
 
 Ans. It is our opinion, that the person 
 who administered the ordinance was very 
 much out of his duty, and displeasure 
 ought to be shown to such a practice; but 
 as for the person's baptism, as it was done 
 in faith, we esteem it legal. 
 
 6. By Elder Abbot, in the Conference 
 at Yoppim — Is a person who is called to the 
 work of the ministry, in his duty to travel 
 out into different parts of the world to 
 preach, without a letter from his church sig- 
 nifying their approbation of his personal 
 conduct, and call to the ministry ? 
 
 Ans. We do not think they are in their 
 duty. 
 
 7. By Elder Burkitt, in the Conference 
 at Camden — What shall a church do with a 
 member who shall absent himself from the 
 communion of the Lord's Supper? 
 
72 HISTORY OF THE 
 
 Ans. That it is the duty of the church 
 to inquire into the reason of his thus ab- 
 senting himself from the communion, and 
 if he does not render a satisfactory reason 
 the church shall deal with him. 
 
 8. By brother Forbes — What number of 
 members can be thought sufficient, in an 
 arm, branch, or wing of a church, in order 
 
 for their constitution ? 
 
 Ans. "We give it as our opinion, that a 
 number of members who are capable to 
 carry on a proper discipline in the church, 
 are sufficient for a constitution. 
 
 9. Has an itinerant minister, who has 
 not the care of a church, a right to baptize 
 on any occasion ? 
 
 Ans. We suppose he has not a right on 
 all occasions, but only on some. The oc- 
 casions which we conceive he has a right 
 to baptize on, are as follows, viz : 1. When 
 he visits a church destitute of a pastor, and 
 is called by the church to baptize. 2. 
 When he travels into dark places, destitute 
 of ministerial helps, and persons get con- 
 verted and desire baptism of him, and they 
 are not capable to make application to any 
 church by reason of their distance from 
 them. 
 
 After the Association had heard and ap- 
 proved of the procedure of these general 
 Conferences, they then appointed their 
 
KEHUtfEE BAPTIST ASSOCIATION. 73 
 
 next annual Association, which was to be 
 hold en at Sandy Run, in Bertie county, 
 N. C, the Saturday before the third Sun- 
 day in May, 1784. 
 
 By a resolve of this Association there 
 were four occasional Associations to be 
 holden in 1783, viz : At Ballard's Bridge 
 in August, at Camden in September, at 
 South Quay in October, and at the new 
 meeting on Fishing Creek, the Saturday 
 before the third Sunday in September, 
 and the minutes to be transmitted to the 
 annual Association. 
 
 EXTRACTS FROM THE MINUTES OF THESE OC- 
 CASIONAL ASSOCIATIONS. 
 
 At the Association at Ballard's Bridge, 
 the following queries were answered, viz: — 
 
 Query 1. By Elder Burkitt — Is it agree- 
 able to God's word, for Christians to marry 
 unconverted persons ? 
 
 Ans. We do not know that God's word 
 does actually forbid such marriages, but 
 we would advise the members of our 
 churches to comply with Christian mar- 
 riages, as nearly as they can judge, for 
 their own comfort and satisfaction. 
 
 2. What shall the master of a family do 
 with his slaves, who refuse to attend at the 
 time of public prayers in the family ? 
 
74 HISTORY OF THE 
 
 Ans. We think it is the duty of every 
 master of a family to give his slaves liberty 
 to attend the worship of God in his family ; 
 and, likewise, it is his duty to exhort them 
 to it, and endeavor to convince them of 
 their duty ; and then leave them to their 
 own choice. 
 
 3. By Elder Welsh — Is it thought regu- 
 lar for a church to restore a deacon upon 
 repentance, from suspension to office, as well 
 as to membership ? 
 
 Ans. It is our opinion, that if the church 
 be fully satisfied with his conduct in exe- 
 cuting his office before, that they may re- 
 store him to office again, as well as to mem- 
 bership. 
 
 4. By Elder Burkitt — What way is 
 thought best for a church to put members 
 upon a trial of their gifts, who think they 
 are called to the work of the ministry ? 
 
 Ans. We judge it necessary that all mi- 
 nisters should be called of God to preach 
 the Gospel, and when any member thinks 
 he has a call to preach, he ought to inform 
 his church of it; and then we would advise 
 the church to deal very tenderly with him, 
 and give him all the encouragement neces- 
 sary : and we would advise that brother 
 to follow the direction of the church with 
 respect to the manner of beginning to 
 preach. 
 
KEHUKEE BAPTIST ASSOCIATION. 75 
 
 At the occasional Association held on 
 Fishing Creek the same year, a church on 
 Black Creek, in Wayne county, N. C, pe- 
 titioned for admission into the Association, 
 and was received. And at this Association 
 the following queries were answered : — 
 
 Query 1. By Elder Meglamre — What 
 shall a church require of a person for satis- 
 faction, who had been excommunicated from 
 another church at a great distance, and now 
 being removed convenient to them and desires 
 fellowship with them ? 
 
 Ans. That such a person ought (if pos- 
 sible) by a letter of recommendation from 
 the church where he lives, apply to the 
 church from which he was excommunicat- 
 ed, and regain fellowship with them, and 
 then take a letter of dismission from them, 
 and join the church amongst whom he 
 lives. 
 
 2. What are the essentials of church com- 
 munion ? 
 
 Ans. That a person shall, before being 
 admitted to commune, give a satisfactory 
 account of his being savingly converted to 
 the Lord Jesus Christ, and publicly declare 
 the same by being regularly baptized by 
 immersion. 
 
 At the occasional Association at South 
 Quay, very little was done, except a motion 
 
f76 HISTORY OF THE 
 
 * 
 
 'for a division in the Association ; which 
 was rejected. 
 
 THE ANNUAL ASSOCIATION AT SANDY RUN. 
 
 The I5th of May, 1784, the annual As- 
 sociation commenced at Sandy Run meet- 
 ing house, Bertie county, North Carolina. 
 The Association was opened by prayer — 
 Elder Meglarnre was chosen Moderator, 
 and Elder Burkitt Clerk. Then proceed- 
 ed to business. A church in Pitt county, 
 under the care of Elder Abram Baker, on 
 petition, was received into the Association. 
 Elders Jesse Read, John Meglarnre, Phi- 
 lip Hughes, and David Barrow were ap- 
 pointed to preach on Sunday. 
 
 This Association agreed to correspond 
 with the Salisbury Association, in Mary- 
 land, by letter and delegate. Elder Ed- 
 ward Mintz was appointed our delegate. 
 Elder Burkitt was requested to prepare let- 
 ters to the Salisbury Association, and to 
 
 j ... 
 
 the general committee at Dover, in Virgi- 
 nia. An answer to the following queries 
 were given, viz : — 
 
 Query 1. Is a pastor or bishop of a 
 church bound by the word of God, to the 
 congregation he agrees to take the oversight 
 of for life ; or is he, in this case, at liberty 
 to be governed by his inclination, interest, or 
 
KEHUKEE BAPTIST ASSOCIATION. 77 
 
 what he may suppose to be a call from God. 
 Yea or nay ? 
 
 After debating the query some time, and 
 it appearing- ambiguous, by the consent of 
 the Association the query was altered to 
 read thq& — 
 
 Is it thought that a bishop, or pastor of a 
 church, stands upon the same footing in the 
 church as any other member, with respect to 
 his having a right to a dismission on his re- 
 quest ? 
 
 Ans. It is our opinion that, as a member, 
 lie is accountable to the church, and as a 
 minister he is accountable to God. 
 
 2. Is it agreeable to Gospel ride and or- 
 der, to call a minister to take the pastoral 
 care of a church, without the unanimous con- 
 sent of the members of said church ? 
 
 Ans. We think they ought to be unani- 
 mous. 
 
 The Association agreed to hold only one 
 occasional Association this year, which was 
 appointed at Fishing Creek, Daniel's meet- 
 ing house, the Saturday before the second 
 Sunday in October. The annual Associa- 
 tion was appointed next at Shoulder's Hi]] ? 
 in Virginia. 
 
 At the occasional Association on Fishing 
 Creek, a church in Craven county, N. C , 
 under the care of Elder James Brinson, 
 joined the Association. Also another in 
 
i 
 
 HISTORY OF THE 
 
 said county on Swift Creek, was received. 
 Another in Franklin county, formerly un- 
 der the care of Elder William Walker, 
 presented a letter, setting forth their desire 
 to be in union with us, and wished to know 
 what were those bars which heretofore sub- 
 sisted between the churches. Accordingly 
 information was given. This church was 
 one of the Regular Baptist Association 
 which was formerly in union with us. 
 
 EXTRACTS FROM THE ANNUAL ASSOCIATION 
 HOLDEN AT SHOULDER'S HILL. 
 
 Saturday, the 14th of May, 1785, the 
 Association met at Shoulder's Hill, in Nan- 
 semond county, in Virginia, and after it 
 was opened by prayer, Elder Meglamre 
 was chosen Moderator, and Elder Burkitt 
 Clerk. 
 
 Letters from twenty-one churches were 
 read. 
 
 A church at the North-west River bridge, 
 in Norfolk county, Virginia, a church at 
 Shoulder's Hill, a church on Scuppernong, 
 in Tyrrel county, N. C, a church at Pun- 
 go, Princess Anne county, Virginia, and 
 a church on Blackwater, Princess Anne, 
 were all received in this Association. 
 
 Elders John Leland, Lemuel Burkitt, 
 
KEHUKEE BAPTIST ASSOCIATION. 79 
 
 David Barrow, and Jonathan Barns, were 
 appointed to preach on Sunday. 
 
 On motion of Elder Barrow, the en- 
 grossed bill, respecting a general assess- 
 ment, was taken into consideration ; and 
 on motion of Elder Leland, a petition of 
 the inhabitants of Charles City county, 
 Virginia, was read ; and the Association 
 advised that this petition, or one similar 
 thereto, should be adopted by the delegates 
 of this Association who reside in Virginia, 
 and be presented to the inhabitants of their 
 respective counties, and when they have 
 gotten a sufficient number of subscribers, 
 be presented to the General Assembly of 
 Virginia. 
 
 Here at this Association, the churches 
 were still sensible of the declining state of 
 religion ; accordingly a day of fasting and 
 prayer was appointed, to solicit the throne 
 of grace for a revival. 
 
 The next Association was appointed at 
 Kehukee, the Saturday before the second 
 Sunday in October, 1785. 
 
 At this Association the most of the 
 churches complained of coldness in reli- 
 gion ; a few informed us of a great stir 
 amongst them. 
 
 A church at South Quay, in Virginia, 
 a church at Bear Creek, in Dobbs county, 
 N. C, a church in the upper end of Tyrrel 
 
§0 HISTORY OF THE 
 
 cfbunty, on Morattuck, were received into 
 membership in this Association. 
 
 On motion of Elder Read, Elders John 
 Meglamre and Jesse Read, and brothers 
 Charles Champion and Thomas Gardner 
 were appointed a committee to meet the 
 Regular Baptist brethren in conference 
 to endeavor to effect a reconciliation with 
 them. 
 
 Elders David Barrow, Lemuel Burkitt, 
 John Meglamre, and Jonathan Barns were 
 appointed to preach on Sunday. 
 
 Query 1. Has a woman any right to 
 speak in the church in matters of discipline, 
 unless called upon ? 
 
 Ans. We think they have no right un- 
 less called upon, or where it respects their 
 own communion. 
 
 In consequence of a motion made by 
 Elder J. M'Cabe, the Association thought 
 proper to advise the several churches (in 
 order to remove the general complaint of 
 coldness in religion) to set apart some time 
 every day, between sunset and dark, to be 
 engaged in private prayer to the Lord for a 
 revival of religion. 
 
 The next Association is to be holden at 
 the house of brother Joshua Freeman, in 
 Bertie county, May, 1786. 
 
 We shall conclude this chapter, by show- 
 ing the nature of a minister's call to the 
 
KEHUKEE BAPTIST ASSOCIATION. 81 
 
 office of the ministry, and the manner of his 
 ordination; and a few sketches of the bio- 
 graphy of Elder Dargan, who departed this 
 life the 25th of December, 1786. 
 
 a minister's call and ordination. 
 
 It is by many thought absolutely neces- 
 sary, that the first qualification of a minister 
 of the Gospel, should be a classical educa- 
 tion; and such persons think that a minister 
 cannot be qualified to preach the Gospel, 
 except he be a man of erudition. But is it 
 not evident, that many who have spent 
 years in the schools to acquire a liberal edu- 
 cation, and yet notwithstanding all their 
 acquirements, are ignorant of the true know- 
 ledge of God, and are unacquainted with the 
 spiritual meaning of his word. " The natu- 
 ral man receiveth not the things of the spi- 
 rit of God, neither can he know them, for 
 they are spiritually discerned." 1 Cor. ii. 
 14. "And the wisdom of this world is 
 foolishness with God." Chap. iii. 19. — 
 Learning is a very good handmaid, but we 
 are far from supposing that it is essentially 
 necessary for a man to be acquainted with 
 the oriental languages, before he is qualified 
 to preach the Gospel. Many may be ac- 
 quainted with these languages, and yet be, 
 as a poor African told a young gentleman : 
 6 
 
82 HISTORY OF THE 
 
 "I perceive (said he) that there are many 
 learned fools." Upon the whole, we sup- 
 pose that it is necessary every minister of 
 Christ should, in the first place, be truly 
 converted, and regenerated by the grace of 
 God; that he have a general acquaintance 
 with the Word of God, and that he should 
 be called of God to preach the Gospel. " No 
 man taketh this honor to himself, but he 
 that is called of God, as was Aaron." Heb. 
 v. 4. An evidence of his call, for his own 
 satisfaction, is, first, if his views in preach- 
 ing the Gospel be not for the sake of lucre, 
 nor for honor, nor applause; but, secondly, 
 if he aim at the glory of God and the good 
 of souls. An evidence of his call, to the 
 satisfaction of others, is, first, his spiritual 
 understanding in the Word of God ; second, 
 his ability in explaining the meaning of the 
 Word ; third, the success of his ministry in 
 the conviction and conversion of sinners, 
 and comfort of the saints. It is necessary 
 that a person thus called to the ministry, 
 should preach on trial for some time, and 
 when the church is satisfied with his call 
 and usefulness, he shall then be set apart 
 by fasting and prayer, by the hands of the 
 Presbytery, in manner and form something 
 like the following example: — 
 
 1. It is necessary that a fast should be 
 observed. Acts xiii. 3. 2. That a Presby- 
 
KEHUKEE BAPTIST ASSOCIATION. 83 
 
 tery of two ministers, at least, should be 
 present. 
 
 The day appointed for ordination being 
 come, and the church being assembled, a 
 sermon shall be delivered by one of the 
 ministers suitable to the occasion. The 
 sermon being over, the solemnity may begin 
 with singing a suitable hymn, and prayer 
 to Almighty God. Then one of the minis- 
 ters standing up, ought to address the can- 
 didate and church after this manner : 
 " When the church at Jerusalem, the mo- 
 ther of us all, had chosen men to office, it 
 is recorded that they set them before the 
 Apostles to be ordained, by laying on of 
 hands and prayers; we desire, therefore, 
 that this church will set before us the man 
 whom they have chosen to the ministry." 
 
 Then let some of the church conduct the 
 candidate to the ministers, and one of them 
 may address him in this manner : — 
 
 "The regard we pay to that sacred 
 charge, lay hands suddenly on no man, 
 obliges us to use caution — Sir, we would 
 be certified of your call to preach." 
 
 The candidate may relate his call, or pre- 
 sent a copy of his call, and it may be read. 
 
 " We would also see your license, which 
 may be to us a testimony of your good mo- 
 rals, and the approbation which your mi- 
 nisterial abilities have obtained." 
 
84 HISTORY OF THE 
 
 Let the license be read, or let the church 
 testify. 
 
 Then add, "Hitherto your advances to- 
 wards the ministry appear to have been 
 regular and fair, but we are obliged to seek 
 for further satisfaction, which you alone are 
 capable of giving: permit me therefore to 
 ask you — Do you, Sir, willingly, and not by 
 constraint, out of a ready mind, and not for 
 filthy lucre, devote yourself to the sacred 
 office?' 7 
 
 The candidate shall answer, that the mi- 
 nistry to him is of free choice, and that his 
 view is not lucrative. 
 
 "Do you believe that you are moved 
 hereto by the spirit of God, so that a neces- 
 sity is laid on you to preach the Gospel, and 
 that a wo will be to you if you preach it 
 not?" 
 
 The candidate shall answer the question 
 in the affirmative. 
 
 "Do you take the Bible to be the word of 
 God, in such a sense as to hold yourself 
 bound to believe all it declares ; to do all it 
 requires of you as a Christian; to abstain 
 from all it forbids? Do you consider that 
 book as the only rule of faith and practice 
 in matters of religion; and a sufficient rule, 
 so that there is no occasion for any other 
 judge of controversies ; or for creeds, confes- 
 sions of faith, traditions, or acts of councils 
 
KEHUKEE BAPTIST ASSOCIATION. 85 
 
 of any denominations, to supply its sup- 
 posed defects ? Do you hold that book as 
 your creed or confession of faith) and will 
 you make it your directory, whether in 
 preaching, administering ordinances, exer- 
 cising government and discipline, or in per- 
 forming any other branch of your func- 
 tion?" 
 
 The candidate shall confess that he owns 
 it as the word of God, and that his resolu- 
 tion is to be directed by it as a Christian, 
 and as a minister. 
 
 After this the candidate shall be desired 
 to kneel, and the ministers lay their hands 
 on him, and pray, each of them. Then the 
 ministers to withdraw their hands, and 
 when the ordained person rises, to salute 
 him in the following manner : — 
 
 "We honor you, dear brother, in the 
 presence of all the people, and give you the 
 right hand of fellowship as a token of bro- 
 therhood and congratulation ; and wish you 
 success in your office, and an answer to 
 those prayers which two or three have 
 heartily agreed on earth to put up for 
 you." ' 
 
 Then the solemnity is to be concluded by 
 a charge given to the ordained minister, 
 and a certificate of his ordination as fol- 
 lows : — 
 
86 HISTORY OF THE 
 
 State of N. Carolina, } 
 Bertie County. J 
 
 This may certify that A. B. (a minister of the Baptist 
 society, and a member of the church in the county and 
 state aforesaid, being before proved and recommended by 
 said church), was set apart by fasting and prayers, on the 
 3d day of October, 1803, by the imposition of hands of C. D., 
 E. F. and Gr. H., ministers of the Gospel, who were called 
 as a Presbytery for that purpose, whereby the said A. B. 
 is ordained a minister of the Gospel, and entitled to the 
 administration of all the ordinances thereof. Witness our 
 hands the day and date above written, C. D. 
 
 E. F. 
 
 G. H. 
 
 ELDER JEREMIAH DARGAN. 
 
 Elder Jeremiah Dargan was converted 
 and baptized in the south state, but divine 
 Providence so ordered that he should move 
 in, and become a resident of Bertie county, 
 N. C. The manner and means by which 
 it was effected through the divine agency 
 of Him, who worketh all things according to 
 the counsel of his own will r was sister Dar- 
 gan, whose name before married was Anne 
 Moore, who resided at Cashie, in Bertie 
 county, got converted, and as there was no 
 administrator near to administer baptism, 
 she travelled out into the state of South 
 Carolina, under a sense of duty and a de- 
 sire to comply with it. Here she met with 
 Elder Dargan, whom she soon after mar- 
 ried, and he moved into Bertie county. He 
 was a remarkable pious Christian, and a 
 
KEHUKEE BAPTIST ASSOCIATION. 87 
 
 very zealous minister of the Gospel. He 
 was so tender-hearted, that it was hardly 
 ever known that he preached a sermon 
 without plentifully shedding tears; so that 
 he could say with the Apostle Paul, For the 
 space of three years I have warned every one, 
 night and day, with tears. Acts xx. 31. 
 Elder Dargan was an instrument of first 
 planting the Gospel at Cashie, and of first 
 gathering that church. He did not con- 
 tinue a great many years among them, but 
 his labors were wonderfully blessed among 
 that people, and in that part of the country 
 near Wiccacon. He was a means, in the 
 hands of God, of planting that church, called 
 Wiccacon church, now under the care of 
 Elder Hendry. Being greatly afflicted, he 
 did not travel much; and towards the latter 
 end of his days he was grievously afflicted 
 with the gravel, of which he at last died. 
 He was very patient in his affliction, sub- 
 missive to the will of Divine Providence, and 
 expressed a desire to depart and to be w T ith 
 Christ, which was far better. He departed 
 this life on the 25th of December, 1786. 
 He requested that Elder Burkitt should 
 preach his funeral sermon, and that a copy 
 of the sermon should be written (as nearly 
 as could) for the benefit of his friends. Ac- 
 cordingly Elder Burkitt attended at his 
 funeral solemnity, and preached to a crowded 
 
88 HISTORY OF THE 
 
 audience, from Luke ii. 29,30. "Lord, 
 now lettest thou thy servant depart in peace, 
 according to thy word : For mine eyes have 
 seen thy salvation." The sermon after- 
 wards was printed. 
 
 CHAPTER IV. 
 
 1. Proceedings of the Association until 1789.— 2. Pro- 
 ceedings of the Association at Whitfield's meeting 
 house. — The Junction of the Regular Baptist Churches 
 with us, and the names to be buried in oblivion ; and 
 the Association to be hereafter known by the name of 
 the " United Baptist Association." — 3. The Constitu- 
 tion of the Association and Form of Government. — 4. 
 Proceedings until the Division took place at Davis's 
 meeting house in 1790. — 5. Remarks on the Division. — 
 6. Biographical Sketches of Elders Samuel Harrel and 
 Henry Abbot. 
 
 On the 20th of May, 1786, the Associa- 
 tion met at brother Joshua Freeman's, in 
 Bertie county, N. C. The Association was 
 opened by prayer, Elder John Meglamre 
 was chosen Moderator, Elder Burkitt Clerk. 
 Letters from twenty-one churches were 
 read. They mostly complained of coldness; 
 but there were added to the churches since 
 last Association, nearly seventy members. 
 
KEHUKEE BAPTIST ASSOCIATION. 89 
 
 Here, a church at Knobscrook, in Pasquo- 
 tank county, N. C, and one in Brunswick 
 county, Virginia, on Fountain's Creek, 
 were received into the Association. 
 
 Elder Read, who was appointed (with 
 some others) to attend a committee of the 
 Regular Baptist Society, informed the As- 
 sociation that he attended the committee, and 
 made to them the following proposals : — 
 
 1. We think that none but believers in 
 Christ have a right to the ordinance of bap- 
 tism ; therefore we will not hold communion 
 with those who plead for the validity of 
 baptism in unbelief. 
 
 2. We leave every church member to 
 judge for himself whether he was baptized 
 in unbelief or not. 
 
 3 We leave every minister at liberty to 
 baptize, or not, such persons as desire to be 
 baptized, being scrupulous about their for- 
 mer baptism. 
 
 The Association concurred with the re- 
 port; and recommended those propositions 
 to the several churches in our union, and 
 desired their opinion thereon. 
 
 Query 1. Is it legal to administer the 
 Lord's Supper to a single person, in case of 
 inability to attend public worship? 
 
 Ans. We believe it may be lawful in 
 some cases. 
 
 2. Is it orderly for a church to hold com- 
 
90 HISTORY OF THE 
 
 munion with a member who frequents the 
 Free-Mason Lodge? 
 
 Ans. We think it disorderly. 
 
 The next Association to be holden at 
 South Quay, in Virginia, the first Sunday 
 in October, 1786. 
 
 On the 30th day of September, being 
 the Saturday before the first Sunday in Oc- 
 tober, 1786, the Association met at South 
 Quay. The following business done: — 
 
 A church at Black Creek, Southampton 
 county, Virginia, was received. 
 
 On motion of Elder Barrow, a commit- 
 tee of six, viz: Elders Meglamre, Barrow, 
 Mintz, Stansil, Etheridge and Read, were 
 appointed to devise ways and means for the 
 encouragement of itinerant preaching. On 
 Monday the 2d of October, the committee 
 reported that they were divided in their 
 sentiments, and had concluded on nothing 
 decisive. Whereupon it was ordered that 
 Elder Meglamre, the chairman of said com- 
 mittee, report the difficulties which occa- 
 sioned the division as aforesaid ; and after 
 hearing those difficulties and considering 
 them, the Association ordered that the pro- 
 ceedings of said committee be entered on 
 the Minutes of the Association, and be trans- 
 mitted to the different churches for their 
 consideration and approbation ; and they 
 were requested to signify their minds to the 
 
KEHUKEE BAPTIST ASSOCIATION. 91 
 
 next Association. The proceedings were 
 as follow, viz : — 
 
 1. From the frequent requests, in the 
 church letters to the Association, we think 
 it necessary that four ministers be appointed 
 to visit the churches in our connection, each 
 one to go through the churches twice in one 
 year. 
 
 2. For the support of those ministers, we 
 think necessary for the Association to ad- 
 vise the congregations thus visited, to con- 
 tribute as they may think to be duty ; and 
 favor the next Association with an ac- 
 count of what they shall do for that pur- 
 pose. 
 
 3. That the said Itinerants equally par- 
 take of the bounty of the people. 
 
 4. That this work be begun the 1st day 
 of November, at South Quay. 
 
 Query 1. Has a church a right to excom- 
 municate a member on the single testimony 
 of a worlding, in any case? 
 
 Ans. No : unless corroborating circum- 
 stances be sufficient to induce the church to 
 believe the testimony to be true. 
 
 At this Association the churches agreed 
 to divide, in a measure— that is, they agreed 
 to hold one Association in Virginia in the 
 spring, and the Carolina Association in the 
 fall ; and that each Association shall send 
 five ministers, and each of the ministers to 
 
92 HISTORY OF THE 
 
 take with him one of the members of his 
 church, as a delegate ; and that either of the 
 Associations may dismiss or receive any 
 church in the connection for the sake of 
 conveniency. 
 
 The next Association in Virginia to be 
 at Fountain's Creek, in May ; and the Caro- 
 lina Association to be at Daniel's meeting 
 house, on Fishing Creek, in October next. 
 
 On the 19th of May, 1787, the Associa- 
 tion met at Fountain's Creek. 
 
 A church at Otterdam's, Sussex county, 
 Virginia, was received. 
 
 This Association agreed to reconsider the 
 business of itinerant preaching. A com- 
 mittee was appointed for that purpose, and 
 after deliberation thereon, reported as fol- 
 lows : — 
 
 1. It is thought expedient that every 
 quarterly meeting should be attended by 
 some neighboring itinerant preacher. 
 
 2. That not only ordained preachers, but 
 young gifts also be advised and called upon 
 by the church to which they belong, to en- 
 gage in the work, not only amongst the 
 churches, but in other places where it may 
 appear necessary. 
 
 3. That as many appointments as can 
 be conveniently attended, be by the pre- 
 sent Association made, in order to begin 
 the work. 
 
KEHUKEE BAPTIST ASSOCIATION. 93 
 
 An amendment to these rules was pro- 
 posed by Elder Barrow, and concurred 
 with by the Association, viz : — 
 
 That this Association would recommend 
 it to the several churches to search among 
 themselves for such members as have use- 
 ful gifts, and pressingly lay it upon them 
 to exercise them without delay. 
 
 Query 1. What number of ministers are 
 sufficient to compose a Presbytery ? 
 
 Ans. Two or more. 
 
 The next Virginia Association appoint- 
 ed at Elder Meglamre's meeting house, in 
 Sussex county, on the Saturday before the 
 third Sunday in May next. 
 
 On the Saturday before the second Sun- 
 day in October, 1787, the Carolina Asso- 
 ciation met at Daniel's meeting house, on 
 Fishing Creek. Elder Meglamre, Mode- 
 rator ; Elder Burkitt, Clerk. 
 
 At this Association, a church in Martin 
 county, under the care of Elder Martin 
 Ross, was received into the Association. 
 
 Query 1. What measures shall a deacon 
 take, who sees the necessity of the minister's 
 support, and his conscience binds him to do 
 his duty, in consequence of which he fre- 
 quently excites the brethren to their duty ; 
 yet after all, to his daily grief, he finds they 
 neglect their duty ? 
 
 Ans. It is our opinion that it is the mem- 
 
94 HISTORY OF THE 
 
 bers' duty voluntarily to contribute to the 
 minister's support, and if the deacon dis- 
 covers any member remiss in his duty, that 
 he shall cite him to the church ; and, if the 
 church finds him negligent in his duty, we 
 give it as our advice, that the church should 
 deal with him for covetousness. 
 
 The churches were requested, both in 
 Carolina and Virginia, to send in their let- 
 ters to our next Association, whether they 
 approve of a division of the Association, 
 according to the proceedings at South 
 Quay, in 1786. 
 
 On the Saturday before the third Sun- 
 day in May, 1788, the Association convened 
 at Elder Meglamre's meeting house, in Sus- 
 sex, Virginia. Elder Meglamre chosen 
 Moderator; Elder Burkitt, Clerk. 
 
 A church at Seacock, in Sussex county ; 
 a church near the Cut Banks, on Notto- 
 w r ay, Dinwiddie county ; a church in the 
 same county, on Rowanty, and a church 
 on Great Creek, in Brunswick county, Vir- 
 ginia, were received into the Association. 
 
 On motion of Elder Barrow, a commit- 
 tee w r as appointed to examine the minds of 
 the delegates from South Quay church, re- 
 specting a certain sentence in their letter to 
 this Association. On examination of the 
 delegates, the committee reported as fol- 
 lows, viz : — 
 
KEHUKEE BAPTIST ASSOCIATION. 95 
 
 That this church had adopted a certain 
 plan for discharging their duty towards 
 traveling preachers by a public fund ; 
 which plan the church recommended to 
 the approbation or disapprobation of this 
 Association. 
 
 The plan was as follows, viz : — 
 
 " By raising a fund, in the first place, 
 " by their own contribution. 2. By public 
 " collections from the inhabitants, twice in 
 " the year at least. Which money so col- 
 " lected and deposited in the hands of some 
 11 person, and subject to the orders of the 
 " church, to be appropriated to the aid of 
 " any and every traveling preacher, whom 
 " they shall judge to be sent of God to 
 " preach. And they conceive that such a 
 il plan, with them alone (beautiful as it ap- 
 " pears) will not answer the desired pur- 
 " pose; therefore have thought it necessary 
 " to present it to this Association for their 
 " approbation." 
 
 Upon a further investigation of the mat- 
 ter, the Association determined that the 
 plan proposed be inserted in the minutes 
 of the Association, and the following an- 
 swer be prefixed : — 
 
 The Association, after a mature delibera- 
 tion upon the matter, do think that, accord- 
 ing to Scripture, there ought to be some 
 provision made in the churches for the mi- 
 
96 HISTORY OF THE 
 
 nistry ; and, therefore, thought it improper 
 to decide on the proposed plan ; but, do re- 
 commend it to the consideration of the dif- 
 ferent churches for their approbation or 
 disapprobation. 
 
 On the mature consideration of the divi- 
 sion of the Association, it was thought ex- 
 pedient for the two bodies to be again 
 united in one, as formerly : And it was also 
 resolved that there should be two Associa- 
 tions in the year; one in Virginia, the 
 other in Carolina; one in the spring, the 
 other in the fall. And that they should be 
 appointed by the respective brethren in 
 each State, when and where they please; 
 i. e. the brethren belonging to Virginia to 
 appoint the Association in their State, and 
 the brethren in Carolina to have the privi- 
 lege of appointing the Association in that 
 State; and that every church in each 
 State be under an obligation to attend each 
 Association, in each State, according to 
 their former compact, before the division 
 took place. 
 
 The next Association, in Virginia, is ap- 
 pointed the Saturday before the third Sun- 
 day in May, 1789. 
 
 The Association in Carolina met, the 
 Saturday before the second Sunday in Oc- 
 tober, 1788, at the Falls of Tar River. 
 
KEHUKEE BAPTIST ASSOCIATION. 97 
 
 Elder Meglamre was chosen Moderator, 
 and Elder Burkitt, Clerk. 
 
 A church on Newport River, in Cartaret 
 county ; and one on New River, in Onslow 
 county, under the care of Elder Robert 
 Nixon, were received. 
 
 On motion, the Association was requested 
 to give their opinion what they believe the 
 real work of a Deacon is. 
 
 Ans. That we think that there ought to 
 be such officers in the church as Deacons, 
 and that their work is to serve tables. That 
 is, the table of the Lord ; the table of the 
 minister; and the table of the poor. And 
 to see that the church makes proper provi- 
 sion for them. 
 
 Query 1. How far can a church that has 
 no pastor, or ordained minister {though they 
 have some other or darned officers), proceed 
 in discipline to receive or turn out tnembers, 
 and be orderly in their proceedings ? 
 
 Ans. We think that such an organized 
 church has full power to receive persons to 
 baptism, and call upon an authorized minis- 
 ter to baptize them ; and that such a church 
 has full power to excommunicate disorderly 
 members. 
 
 2. Suppose a man should be married to a 
 
 woman who was under twelve years old, he 
 
 knowing her age when he married her ; and 
 
 should afterwards forsake her, and marry 
 
 7 
 
98 HISTORY OF THE 
 
 another : Can such a man be justifiable in 
 so doing; or ought that man to be held in 
 the fellowship of a Gospel church ? Ans. No. 
 
 Whereas, the church at Kehukee are 
 fallen into disorder, and stand in great need 
 of our assistance, to advise them to such 
 suitable measures as they may think proper 
 to effect their union again — 
 
 It is ordered that Elders Burkitt, Read 
 and White be a committee to attend said 
 church, and propose suitable measures for 
 that purpose. 
 
 It was the opinion of this Association 
 that those bars which heretofore subsisted 
 between the baptists amongst us, formerly 
 called Regulars and Separates, be taken 
 down; anti a general union and communion 
 take place according to the terms proposed 
 at brother Joshua Freeman's, in Bertie 
 county, May, 1786; and that the names 
 Regular and Separate be buried in oblivion, 
 and that we should be henceforth known to 
 the world by the name of the United Bap- 
 tist. 
 
 The next Association in Carolina is ap- 
 pointed to be at Whitfield's meeting-house, 
 in Pitt county, the second Saturday in Oc- 
 tober, 1789. 
 
 May, 1789, the Association met at the 
 Isle of Wight meeting-house, in Virginia. 
 A church on Meherrin, Southampton coun- 
 
KEHUKEE BAPTIST ASSOCIATION. 99 
 
 ty, under the care of Elder Murrell, was re- 
 ceived into the Association. 
 
 Elder Isaac Backus, of New England, 
 and Elders John Pollard, Thomas Read, 
 and Thomas Armistead, being present, were 
 invited to a seat in the Association. 
 
 Query 1. Is it the duty of a minister to 
 take little children in his arms (at the re- 
 quest of their parents or others), and name 
 them, and pray to the Lord to bless them? 
 
 Ans. We think it duty for ministers to 
 pray for infants as well as others, but not 
 to take them in their arms and name them 
 at that time. 
 
 2. Is it orderly for a minister to withdraw 
 from a church he is pastor of, and refuse to 
 preach or administer the ordinances amongst 
 them, because they do not pay him ? 
 
 Ans. By the law of Christ, ministers are 
 required to watch for souls as they that 
 must give an account, and their hearers are 
 required to communicate unto them in all 
 good things. Heb. xiii. 7. Gal. vi. 6. We 
 believe that no minister can justly refuse to 
 feed the flock he had taken the charge of, 
 without either having 1 their consent there- 
 for, or else referring the case to the judg- 
 ment of impartial brethren. 
 
 Whereas, our sister church at Pungo, 
 Princess Anne county, Virginia, has not 
 associated with us for a considerable time — 
 
100 HISTORY OF THE 
 
 It is advised that the minutes of this Asso- 
 ciation, together with a letter of admonition 
 (which Elder Barrow is requested to pre- 
 pare), be sent to that church. 
 
 The next Association in Virginia, to be 
 holden at Reedy Creek, in Brunswick 
 county, the Saturday before the third Sun- 
 day in May, 1790. 
 
 On the 10th of October, 1789, the Asso- 
 ciation convened at Whitfield's meeting- 
 house, in Pitt county, North Carolina, bro- 
 ther Elisha Battle was chosen Moderator, 
 and Elder Burkitt, Clerk. 
 
 A church at Lockwood's Folly, in Bruns- 
 wick county, and a church in Robeson 
 county, North Carolina, under the care of 
 Elder Jacob Tarver, joined the Association. 
 
 On motion, Elders Burkitt, Barrow, Read, 
 Ross, and Moore, were appointed a com- 
 mittee to prepare a plan or constitution for 
 the future government of the Association. 
 
 Elder Burkitt, from the committee ap- 
 pointed by a resolution of the last October 
 Association, to propose measures for a recon- 
 ciliation in the church at Kehukee, report- 
 ed, that the committee attended according 
 to appointment, and thought it best to ad- 
 vise that church to relate their experiences 
 to each other, and come under re-examina- 
 tion, in order to regain a general fellowship ; 
 which was unanimously agreed to by the 
 
KEHUKEE BAPTIST ASSOCIATION. 101 
 
 church, and accordingly put in practice. 
 The Association concurred with the report. 
 
 Elders Burkitt, Barrow, and Read were 
 appointed to preach on Sunday. 
 
 A church in Bladen and New Hanover 
 counties, under the care of Elder William 
 Cooper, were received into union with us. 
 
 THE JUNCTION OF THE ASSOCIATION. 
 
 Whereas, a division heretofore subsisted 
 between the churches in the Association, 
 called the Kehukee Association, those bars 
 being taken down by the churches them- 
 selves, and approved by the Association ; 
 and as it is the desire of the churches and 
 this Association that we again become one 
 body as formerly, it was agreed that the fol- 
 lowing churches should be considered as 
 part of our body, viz : — 
 
 1. The church in Warren county, under 
 the care of Elder Lewis Moore. 
 
 2. The church in Franklin county, under 
 the care of Elder William Lancaster. 
 
 3. The church on Tosniot. under the 
 care of Reuben Hayes. 
 
 4. The church in Johnston and Wake 
 counties, under the care of John Moore. 
 
 ; 5. The church in Duplin, Wayne, and 
 
 Johnston, under the care of Charles Hines. 
 
 6. The church in Sampson, Wake, and 
 
 Cumberland, under the care of W. Taylor. 
 
102 HISTORY OF THE 
 
 7. The church in Sampson county, under 
 the care of Fleet Cooper. 
 
 Elder Burkitt, from the committee ap- 
 pointed to prepare a Plan or Constitution 
 for the future Government of the Associa- 
 tion, reported, that they had prepared a 
 plan, which to them was thought the most 
 advisable; which was read, and debated 
 article by article, and amendments being 
 made thereto, the Association resolved to 
 adopt the following Plan or Constitution for 
 the future Government of the Association, 
 viz : — 
 
 THE PLAN OR CONSTITUTION OF THE UNITED BAPTIST ASSOCIA- 
 TION, FORMERLY CALLED THE KEHUKEE ASSOCIATION.. 
 
 Preamble. 
 
 From a long series of experience, we, the churches of 
 Jesus Christ, being regularly baptized upon the profes- 
 sion of our faith in Christ, are convinced of the necessity 
 of a combination of churches, in order to perpetuate an 
 union and communion amongst us, and preserve and main- 
 tain a correspondence with each other in our union: We 
 therefore propose to maintain and keep the orders and 
 rules of an Association, according to the following plan 
 or form of government. 
 
 Article I. The Association shall be composed of members 
 chosen by different churches in our union, and duly sent 
 to represent them in the Association ; who shall be mem- 
 bers whom they judge best qualified for that purpose, and, 
 producing letters from their respective churches, certifying 
 their appointment, shall be entitled to a seat. 
 
 II. In the letters from the different churches, shall be 
 expressed their number in full fellowship, those baptized, 
 received by letter, dismissed, excommunicated, and dead 
 since the last Association. 
 
 III. The members thus chosen and convened shall be 
 
KEHUKEE BAPTIST ASSOCIATION. 103 
 
 denominated the United Baptist Association, formerly 
 called the Kehuhee Association ; being composed of sundry 
 churches lying and being in North Carolina and the lower 
 parts of Virginia: Who shall have no power to lord it 
 over God's heritage; nor shall they have any classical 
 power over the churches ; nor shall they infringe any of 
 the internal rights of any church in the union. 
 
 IV. The Association, when convened, shall be governed 
 and ruled by a regular and proper decorum. 
 
 V. The Association shall have a Moderator and Clerk, 
 who shall be chosen by the suffrage of the members pre- 
 sent. 
 
 VI. New churches may be admitted into this union, 
 who shall petition by letter and delegates, and upon ex- 
 amination (if found orthodox and orderly), shall be re- 
 ceived by the Association, and manifested by the Mode- 
 rator, giving the delegates the right hand of fellowship. 
 
 VII. Every church in the union shall be entitled to 
 representation in the Association; but shall have only 
 two members from each church. 
 
 VIII. Every query presented by any member in the 
 Association shall be once read ; and before it be debated, 
 the Moderator shall put it to vote ; and if there be a ma- 
 jority for its being debated, it shall be taken into consi- 
 deration, and be deliberated ; but if there be a majority 
 against it, it shall be withdrawn. 
 
 IX. Every motion made and seconded shall come under 
 the consideration of the Association, except it be with- 
 drawn by the member who made it. 
 
 X. The Association shall endeavor to furnish the 
 churches with the minutes of the Associations. The best 
 method for effecting that purpose shall be at the discre- 
 tion of the future Associations. 
 
 XI. We think it absolutely necessary that we should 
 have an Association Fund for defraying the expenses of 
 the same : For the raising and supporting of which, we 
 think it the duty of each church in the union to contri- 
 bute voluntarily such sums as they shall think proper, 
 and send by the hands of their delegates to the Associa- 
 tion ; and those moneys thus contributed by the churches, 
 and received by the Association, shall be deposited in the 
 hands of a Treasurer, by the Association appointed, who 
 shall be accountable to the Association for all moneys by 
 
104 HISTORY OF THE 
 
 him received and paid out, according to the direction of 
 the Association. 
 
 XII. There shall be an Association book kept, wherein 
 the proceedings of every Association shall be regularly 
 recorded, by a Secretary appointed by the Association, 
 who shall receive a compensation yearly for his trouble. 
 
 XIII. The minutes of the Association shall be read (and 
 corrected if need be), and assigned by the Moderator and 
 Clerk before the Association rises. 
 
 XIV. Amendments to this plan or form of government 
 may be made at any time by a majority of the union, when 
 they may deem it necessary. 
 
 XV. The Association shall have power — 
 
 1. To provide for the general union of the churches. 
 
 2. To preserve inviolably a chain of communion amongst 
 the churches. 
 
 3. To give the churches all necessary advice in matters 
 of difficulty. 
 
 4. To inquire into the cause why the churches fail to 
 represent themselves at any time in the Association. 
 
 5. To appropriate those moneys by the churches con- 
 tributed for an Association Fund, to any purpose they 
 may think proper. 
 
 6. To appoint any member or members, by and with 
 his or their consent, to transact any business which they 
 may see necessary. 
 
 7. The Association shall have power to withdraw from 
 any church in this union, which shall violate the rules of 
 this Association, or deviate from the orthodox principles 
 of religion. 
 
 8. To admit any of the distant brethren in the ministry, 
 as assistants, who may be present at the time of their sit- 
 ting, whom they shall judge necessary. 
 
 9. The Association shall have power to adjourn them- 
 selves to any future time or place they may think most 
 convenient to the churches ; provided it be holden once 
 in the year in the State of Virginia, and once in the year 
 in North Carolina; and the Association in North Caro- 
 lina interchangeably, one year on the north side of Tar 
 River, and the next year on the south side of Tar River : 
 and the members living within each district to fix the 
 time and place for holding the Asssociation within said 
 district. 
 
KEHUKEE BAPTIST ASSOCIATION. 105 
 
 The minutes of the Association had 
 * never before this time been printed. It 
 was at this Association ordered that two 
 hundred and fifty copies of the minutes of 
 this Association should be printed; and that 
 the Constitution or Form of Government 
 and an abstract of our principles be inserted 
 in the same ; which was done accordingly. 
 There were now fifty-one churches and 
 three thousand nine hundred and forty- 
 four members in the Association. So that, 
 through the goodness of God, we had in- 
 creased forty-one churches and one thou- 
 sand three hundred and fifty-four members 
 in twelve years, and we have great reason 
 to be thankful to Almighty God that an 
 happy union had taken place between all 
 the churches of Regulars and Separates. 
 
 The next Association was holden at 
 Reedy Creek meeting-house, in Brunswick 
 county, Virginia, May, 1790. Elder Me- 
 glamre, Moderator; Elder Eurkitt, Clerk. 
 
 At this Association, a church in Ports- 
 mouth, and one in Mecklenberg, Virginia, 
 under the care of Elder John King, were 
 received into the Association. 
 
 At this Association, the business of divid- 
 ing the Association w 7 as under considera- 
 tion, but it was judged not expedient to di- 
 vide at this time. 
 
 Elder Burkitt was appointed to write a 
 
106 HISTORY OF THE 
 
 Circular Letter for the next Association^ on 
 the doctrine of sanctification. 
 
 It was also resolved, that it be recom- 
 mended to the churches in our connection 
 to give their unordained preachers, who 
 travel amongst the churches, a suitable re- 
 commendation. 
 
 The next Association was appointed at 
 Davis's meeting-house, in Halifax county, 
 North Carolina, on the Saturday before the 
 second Sunday in October, 1790. 
 
 October, 1790, the Association met at 
 Davis's meeting-house, according to ap- 
 pointment. Elder Barrow preached the 
 introductory sermon from Luke xii. 15. 
 Take heed, and beware of covetousness. 
 Brother Elisha Battle, Moderator; Elder 
 Burkitt, Clerk. Letters from fifty-four 
 churches were read. 
 
 A church on Flatty Creek, Pasquotank 
 county ; a church near Wiccacon, in Ber- 
 tie county ; a church on Sawyer's Creek, 
 Camden county ; a church on Trent, Jones 
 county; a church.on Hadnott's Creek, Car- 
 teret county, and a church in Dobbs coun- 
 ty, North Carolina, were received into 
 membership in this Association. 
 
 A committee of five, viz: Elders Barrow, 
 Burkitt, and Brethren Battle, Lemmon, 
 and Col. Bryan, were appointed to devise 
 ways and means for the encouragement of 
 
KEHUKEE BAPTIST ASSOCIATION. 107 
 
 itinerant preaching ; who reported that, 
 Whereas, it does appear to us, from a varie- 
 ty of circumstances, that itinerant preaching 
 is necessary, and we hope would be a bless- 
 ing, we therefore advise the Association to 
 recommend to the several churches in the 
 union, to signify in their letters to the next 
 Association whether they approve of the 
 following plan, viz. 1. That the Associa- 
 tion be divided into certain districts. 2. 
 That a certain number of ministers be ap- 
 pointed by the Association to travel, attend 
 at, and preach to each church once at least 
 in six months, or more often. 3. That 
 such ministers as are nominated, shall have 
 no power or superiority over the churches 
 by virtue of their delegation, or otherwise, 
 more than to advise. 4. We would advise 
 every church when visited, to call those 
 ministers to their assistance in conference 
 about any matter of difficulty, whether it 
 be in principle or practice. 5. That the 
 Association do recommend the respective 
 churches of their connection to consider 
 what the apostle says concerning this matter, 
 " That they who preach the Gospel should 
 u live of the Gospel ;" and accordingly ad- 
 vise the churches to consider the expenses 
 of those ministers, and use proper means in 
 each church (which they themselves may 
 prescribe) to answer that purpose, and vo- 
 
108 HISTORY OF THE 
 
 luntarily contribute to them for the defray- 
 ing of such expenses. 
 
 Elders Burkitt, Ross, and Barns were 
 appointed to attend the church at Flat 
 Swamp, who were under difficulties re- 
 specting the doctrine of Universal Restora- 
 tion, strenuously propagated amongst them 
 by a certain John Stansill, and propose 
 measures for their relief. 
 
 At this Association, it was again solicited 
 for a division of the Association ; and after 
 a long deliberation on the subject, it was 
 resolved, that the Association be divided 
 into two distinct Associations, and that the 
 state line between Virginia and North Ca- 
 rolina be the dividing line between the 
 two Associations, and that they should con- 
 stantly visit each other by two delegates 
 and a letter of correspondence. 
 
 REMARKS ON THE DIVISION. 
 
 The division of the Association was not 
 occasioned by any discordant principles, 
 nor any difference of judgment with respect 
 to church government, nor want of love; 
 but purely for convenience. The Associa- 
 tion had become very numerous, and the 
 churches lay at a great distance from each 
 other. The Association now consisted of 
 sixty-one churches, which contained five 
 thousand and seventeen members, and 
 
KEHUKEE BAPTIST ASSOCIATION. 109 
 
 many of the churches being at a great dis- 
 tance from the centre of the Association, it 
 was thought best to divide into two bodies. 
 For the convenience of the churches, 1. 
 There were appointed four general Confer- 
 ences in different parts of the Association, 
 which were empowered to transact busi- 
 ness similar to the Association, and their 
 proceedings transmitted to the annual As- 
 sociation: then it was thought best to have 
 only two occasional Associations, and their 
 minutes returned to the annual Association. 
 Some of the churches repeatedly requesting 
 a division, and as many of the churches lay 
 in Virginia, the Association agreed to hold 
 two Associations annually; one in Virgi- 
 nia, the other in Carolina ; the Association 
 in Virginia in the spring, the Association 
 in Carolina in the fall. This continued un- 
 til the Association at Davis's meeting-house, 
 in 1790, when, according to a resolution of 
 the last Association, the subject of a divi- 
 sion was again taken up, and they agreed 
 to divide, and the state line between Vir- 
 ginia and North Carolina was to be the di- 
 viding line between the two Associations. 
 The Association in North Carolina then 
 consisted of forty-two churches, and still re^ 
 tained the name of the Kehukee Association. 
 The Association in Virginia first assembled 
 at Portsmouth, and called themselves by 
 
HO HISTORY OF THE 
 
 the name of the Virginia Portsmouth As- 
 sociation. They consisted of nineteen 
 churches at their first meeting". 
 
 Biographical sketches of Elders Samuel 
 Harrell and Henry Abbot. 
 
 ELDER SAMUEL HARRELL. 
 
 Elder Samuel Harrell was born the 
 25th of December, 1756, in Hertford county, 
 N. C. He embraced religion in his youth, 
 and joined the church near Wiccacon, now 
 under the care of Elder Hendry. He began 
 to preach in a few years after he became a 
 member, and was much approved of by all 
 who heard him. He was a man of a bright 
 genius, masculine voice, a ready mind, and 
 a good orator. He appeared to be a man 
 of eminent piety, and a zealous preacher of 
 the Gospel, notwithstanding his worldly 
 embarrassments. He was Major of the 
 militia in Hertford county, Clerk of the 
 court of said county, and employed in the 
 mercantile line, in the time he exercised his 
 public ministry ; yet we never found he 
 neglected the worship of God in his family, 
 or omitted attending at his own church, 
 Conferences, or public worship when con- 
 venient. He was elected a member of the 
 Convention, in 1788, for the deliberation of 
 the Federal Constitution. He continued 
 
KEHUKEE BAPTIST ASSOCIATION. HI 
 
 preaching a few years, but was never or- 
 dained. He departed this life in January, 
 1791, aged 35 years. 
 
 ^ ELDER HENRY ABBOT. 
 
 Elder Henry Abbot was the son of the 
 Rev. John Abbot, Canon of St. Paul's, Lon- 
 don. He left England while young, with- 
 out the consent or knowledge of his parents, 
 and came over to America. He had a 
 tolerable education, and was chiefly em- 
 ployed in keeping school until converted 
 and called to the ministry. He was bap- 
 tized by a minister of the free-will order be- 
 fore he was converted, as he afterwards 
 acknowledged. But it pleased God to 
 reveal his dear Son to his soul, the hope of 
 glory, and also to convince him of the doc- 
 trines of free and sovereign grace, and he 
 joined the Regular Baptists, and became a 
 preacher of that society. He acted as an 
 itinerant preacher for a few years, and 
 about the year of 1764 or 1765, he took the 
 care of the church in Camden county, N. C, 
 which was formerly under the care of Elder 
 John B urges, a worthy character. He con- 
 tinued preaching and baptizing here until 
 the revolution took place at the Falls of Tar 
 River, mentioned in page 44. After this, 
 being dissatisfied with his former baptism 
 
112 HISTORY OF THE 
 
 in unbelief, he was baptized upon a confes- 
 sion of his faith in Christ Jesus, and still 
 continued his pastoral functions in that 
 church, and his labors were blest. He 
 was a man of a strong mind, very orthodox, 
 well acquainted with church discipline, and 
 of a distinguished character. He was much 
 esteemed by men of character in the county 
 where he resided, and very useful as a 
 statesman. He was chosen several times a 
 member of the State Conventions. He was 
 a member of the Provincial Congress when 
 the State Constitution was formed and 
 adopted; and to him we owe oar thanks, in 
 a measure, for the security of some of our 
 religious rights. He was also a member of 
 the Convention for the deliberation of the 
 Federal Constitution, and at the time of his 
 election had a greater number of votes than 
 any man in the county. After he had for 
 many years been useful, it was the will of 
 his Lord and master to call him away to 
 receive the crown of righteousness he had 
 laid up for him. Towards the latter end of 
 his life, he said he did not delight much in 
 reading controversies, but experimental di- 
 vinity met his approbation. He was fre- 
 quently reading, and seemed much delight- 
 ed in a book, titled " Pious Memorials" 
 which contained the life and death of many 
 eminent saints. At last, after a violent 
 
KEHUKEE BAPTIST ASSOCIATION. H3 
 
 affliction of a few days, he cheerfully re- 
 signed his immortal soul into the hands of 
 a dear and ever blessed Saviour. He de- 
 parted this life, May, 1791. He requested, 
 a long time before he died, that if Elder 
 Burkitt survived him, that he should preach 
 his funeral sermon; which he did, to a 
 crowded and much affected audience, from 
 ii. Tim. iv. 7, 8. I have fought a good fight, 
 I have finished my course, I have kept the 
 faith, &c. 
 
 CHAPTER V. 
 
 1. Proceedings of the Association until the Division took 
 place between the Kehukee and Neuse Associations, 
 concluded on at the Association, holden at Skewarkey, 
 in October, 1793. — Proceedings continued until 1796. — 
 2. Biographical Sketches of Elder John Page, Jona- 
 than Barnes, and Brother Joshua Freeman. — 3. A few 
 remarks on Itinerant Preaching. — 4. The Association 
 Fund. 
 
 October, 1791, the Association con- 
 vened at Flat Swamp meeting-house, in 
 Pitt county, North Carolina. This was 
 the first Association after the division. 
 Delegates from thirty-seven churches w r ere 
 present. 
 8 
 
114 HISTORY OF THE 
 
 The introductory sermon was preached 
 by Elder Burkitt, from Rev. xii. 3, 4. 
 Col. Nathan Mayo was chosen Moderator, 
 and Elder Burkitt, Clerk. Elders Barrow 
 and Browne were messengers from the Vir- 
 ginia Portsmouth Association. 
 
 A church on Morattuck Creek, in Tyr- 
 rel county, a church at Mattamuskeet, a 
 church on Little Contentney, and a church 
 on Bear March, in Duplin county, North 
 Carolina, on petition, were received into 
 the Association. 
 
 As there was a plan proposed by the last 
 Association for the encouragement of itine- 
 rant preaching j and recommended to the 
 churches for their approbation or disappro- 
 bation; it appeared by the letters to this As- 
 sociation that there are a great majority of 
 churches against the adoption of the pro- 
 posed plan. This Association thought pro- 
 per to certify to the churches that they still 
 thought itinerant preaching useful, there- 
 fore advised the churches to fall on some 
 measures to encourage it. 
 
 It was also, at this time, resolved to re- 
 commend it to the churches, to signify in 
 their letters to the next Association whe- 
 ther they would approve of an alteration of 
 the last section of the last article of the 
 Constitution, or not: the words are, "The 
 " Association shall have power to adjourn 
 
KEHUKEE BAPTIST ASSOCIATION. H5 
 
 11 themselves to any time or place they may 
 " think most convenient to the churches, 
 u provided it be interchangeably holden 
 " one year on the north side of Tar River, 
 " and the next year on the south side of 
 " Tar River." 
 
 Elder Ross and Elder Baker were ap- 
 pointed our delegates to the next Virginia 
 Portsmouth Association. Elder Read was 
 appointed to w r rite a circular letter for our 
 next, on the doctrine of original sin. 
 
 The next Association was appointed at 
 Elder Baker's meeting-house, on Bear 
 Creek, then Dobbs, but now Lenoir coun- 
 ty, the Saturday before the second Sunday 
 in October, 1792. 
 
 October, 1792, the Association convened 
 at Bear Creek. The introductory sermon 
 was preached by Elder Ross. The circu- 
 lar letter prepared by Elder Read was re- 
 ceived, and ordered to be printed. The 
 Association, after some time sitting, ad- 
 journed to their next annual appointment ; 
 which was appointed at Skewarkey meet- 
 ing-house, in Martin county, the Saturday 
 before the second Sunday in October, 
 1793 
 
 At which time and place the Association 
 met, and an introductory sermon was de- 
 livered by Elder Thomas Etheridge, from 
 John iii. 16. Col. Nathan Bryan was 
 
116 HISTORY OF THE 
 
 chosen Moderator, and Elder Burkitt, 
 Clerk. Letters from forty-three churches 
 were read in this Association. Elder Mur- 
 rell was a delegate from the Portsmouth 
 Association. A letter from Georgia Asso- 
 ciation was received and read. A church 
 in Franklin county, at the Poplar Spring; 
 a church at the Maple Spring, in said 
 county ; and a church on Durham's Creek, 
 in Beaufort county, on petition, were re- 
 ceived into this Association. 
 
 The Association had now increased, and 
 some of the churches were very desirous 
 for another division to take place. The 
 Kehukee Association now consisted of forty- 
 nine churches, which contained three thou- 
 sand four hundred and forty members, 
 according to the returns made to this As- 
 sociation. It was therefore thought neces- 
 sary to divide a second time; accordingly 
 it was resolved, that Tar River be the di- 
 viding line between the Associations ; and 
 the Association between Tar River and 
 Virginia line still retained the name of the 
 Kehukee Association ; and the other, south 
 of Tar River, was called the Neuse Associ- 
 ation. 
 
 It was also agreed that each Associa- 
 tion should annually visit the other with 
 two delegates, and a letter of correspond- 
 ence. 
 
KEHUKEE BAPTIST ASSOCIATION. 1 17 
 
 Our delegates to the Association south of 
 Tar River, were Elders Jesse Read and 
 Lewis Moore. 
 
 Our next Association was appointed at 
 Sandy Run, in Bertie, North Carolina — 
 Elder M'Cabe to preach the introductory 
 sermon, Elder Lancaster to write the circu- 
 lar letter, On the saints' 1 final perseverance in 
 grace. 
 
 On the 27th of September, 1794, the As- 
 sociation, according to her respective ap- 
 pointment, met at Sandy Run. The intro- 
 ductory sermon was delivered by Elder 
 M'Cabe, according to appointment, from 
 John xv. 14. Ye are my friends, if ye do 
 whatsoever I command yon. After prayer 
 by Elder Burkitt, Colonel Mayo was chosen 
 Moderator, and Elder Burkitt, Clerk. 
 
 This was the first meeting after the 
 second division took place, and we were re- 
 duced to only twenty-six churches. Let- 
 ters from only twenty-two were received 
 and read in this Association. Brethren 
 Wall, Murrell, and Barnes, ministers from 
 our sister Associations, being present, were 
 invited to seats with us. Elders Lancaster, 
 Ross, and Murrell were appointed to preach 
 on Sunday. A church on Meherrin, for- 
 merly under the care of Elder William 
 Parker (a General Baptist) petitioned by 
 letter and delegate for admission into this 
 
118 HISTORY OF THE 
 
 Association. On examination, it appears 
 there has been a revolution in this church, 
 and believing them now to be of our faith 
 and order, they were received. 
 
 Our next Association is appointed at 
 Yoppim meeting-house, in Chowan county, 
 the Saturday before the fourth Sunday in 
 September, 1795. Elder Read was ap- 
 pointed to preach the introductory sermon, 
 and Elder Burkitt was appointed to write 
 the circular letter, On effectual calling. 
 
 At this Association, it was resolved that 
 the Saturday before the fourth Sunday in 
 every month should be appointed a day for 
 prayer meetings throughout the churches; 
 whereon all the members of the respective 
 churches are requested to meet at their 
 meeting-houses, or places of worship, and 
 there, for each of them, as far as time will 
 admit, to make earnest prayer to God for a 
 revival of religion amongst us. 
 
 September, 1795, the Association met 
 at Yoppim. The introductory sermon was 
 preached by Elder Read, from 1 Pet. v. 2, 
 3. Feed the flock of God, which is among 
 yon, talcing the oversight thereof not by 
 constraint, but willingly ; not for filthy lucre, 
 but of a ready mind: Neither as being lords 
 over God's heritage, but being ensamples to 
 the flock. 
 
 Col. Nathan Mayo, Moderator; Elder 
 
KEHUKEE BAPTIST ASSOCIATION. H9 
 
 Burkitt, Clerk. Elder Barrow was mes- 
 senger from the Virginia Portsmouth Asso- 
 ciation. A letter of correspondence from 
 the Neuse Association was received, but 
 the delegates failed attending. A letter of 
 correspondence from the Georgia Associa- 
 tion was received and read. 
 
 Elders Barrow, Burkitt, and SSpivy were 
 appointed a committee to devise ways and 
 means to encourage the brethren in the 
 ministry to visit the churches. Who, after 
 mature deliberation on the subject, report- 
 ed, that it was their opinion that this Asso- 
 ciation should appoint four ministers who 
 are ordained, to travel and preach at every 
 meeting-house or meeting place in this 
 whole connection, that can be made conve- 
 nient this year, viz : The first in the nomi- 
 nation (if to him convenient, if not, to sub- 
 stitute one of the other three in his stead), 
 to begin at Kehukee, on Sunday, the 15th 
 of November, and to continue till he has 
 gone through all the churches ; and that 
 the appointments be sent forward from this 
 place. And that day three months, the 
 second in nomination to follow him, begin- 
 ning at the same place ; the first notifying 
 the people of the second coming on, the 
 second the third, &c. 
 
 The committee also added, that they did 
 not intend by the plan they proposed to 
 
120 HISTORY OF THE 
 
 discourage any other brethren in the minis- 
 try who are not in the nomination, from 
 traveling and preaching to the churches as 
 much as they think the Lord calls them to. 
 
 The Association concurred with the re- 
 port; and by ballot of the Association, El- 
 ders Burkitt, Etheridge, John M'Cabe, and 
 Spivy were chosen. 
 
 The next Association to be holden at 
 Parker's meeting-house, in Hertford county, 
 September, the fourth Sunday, 1796. El- 
 der Lancaster appointed to preach the in- 
 troductory sermon, Elder M'Cabe to write 
 the circular letter. 
 
 Saturday, 24th September, 1796, the 
 Association met pursuant to the appoint- 
 ment, at Parker's meeting-house, on Me- 
 herrin. Elder Lancaster preached the in- 
 troductory sermon from Songs iv. 12. A 
 garden inclosed, is my sister, my spouse ; a 
 spring shut up, a fountain sealed. 
 ' Elder M'Cabe chosen Moderator, Elder 
 Burkitt, Clerk. Letters from twenty-two 
 churches were received and read. Elders 
 Browne and Morris were Corresponding 
 Delegates from the Virginia Portsmouth 
 Association. Elders Totewine and Tison 
 were Delegates from the Neuse Association. 
 Elders Murrell, Barnes, Wall and M'Clenny, 
 from our sister Associations, being present, 
 were invited to seats with us. 
 
KEHUKEE BAPTIST ASSOCIATION. 121 
 
 A church on Great Swamp, in Pitt 
 county, under the pastoral care of Elder 
 Noah Tison, was received into membership 
 with this Association. 
 
 This Association did not think proper to 
 continue the mode adopted by the last for 
 the encouragement of itinerant preaching 1 . 
 
 Query. Is it agreeable to the word of God 
 to hold a man in fellowship that has mar- 
 ried a woman who has another husband liv- 
 ing in the same county, or hold her in com- 
 munion ? 
 
 We humbly conceive that such a prac- 
 tice is diametrically opposite to the word of 
 God, and therefore give it as our opinion 
 that such members ought not to be held Hi 
 communion. 
 
 The next Association appointed at Flatty 
 Creek, in Pasquotank county, N. C., on 
 the Thursday before the fourth Sunday in 
 September, 1797. Elder Spivey to preach 
 the introductory sermon, and Elder Gilbert 
 to write the circular letter, on regeneration. 
 
 BIOGRAPHICAL SKETCHES. 
 
 Brother Joshua Freeman was the son 
 of William Freeman, of Chowan county, 
 N. C. His parents were both strict Epis- 
 copalians. He was converted under the 
 ministry of Elder Dargan, about the year 
 of 1777, and was received and baptized a 
 
122 HISTORY OF THE 
 
 member of his church near Wiccacon, now 
 under the care of Elder Hendry. He was 
 one of the Deacons of that church. He was 
 so remarkably zealous and tender under 
 preaching, that he hardly ever heard a ser- 
 mon zealously delivered but what he would 
 break out in raptures, praising and glorify- 
 ing God. He very frequently attended our 
 Associations, and he was so loving that he 
 gained the general esteem of all the brethren 
 with whom he was acquainted; and we felt 
 happy when he was present, and when he 
 was absent something seemed wanting. 
 He was a man of considerable fortune, and 
 some years past was captain of a company 
 of militia in Bertie ; but had long since re- 
 signed that office, for it was evident that he 
 sought not the honor that comes from man, 
 but that which comes from God only. 
 Although he had many slaves, his lenity 
 towards them was very remarkable. If any 
 of them transgressed, his general method to 
 chastise them was to expose their faults be- 
 fore the rest of his servants and the whole 
 family, when they came in to family wor- 
 ship in the morning; who, when assembled 
 at morning prayer, would talk to them, ex- 
 hort and rebuke them so sharply for their 
 faults, that made others fear. Elder Burkitt 
 had often been at his house the time of 
 public prayer, and he was so very much 
 
KEHUKEE BAPTIST ASSOCIATION. 123 
 
 affected for the spiritual welfare of his family 
 that often he seemed almost convulsed. 
 And this extraordinary zeal was not the 
 impulse of a moment, but his constant prac- 
 tice for seventeen years, and continued to 
 his dying moment, and instead of declining 
 rather increased. On Saturday night be- 
 fore he died lie went to prayer with his 
 family, and was immediately afterwards 
 seized with a paralytic fit (for he had been 
 under that complaint for about twelve 
 months), the operation of which continued 
 till Monday evening, the 10th of November, 
 1794, when he died. And we hope he is 
 now where his longing soul is satisfied with 
 beholding his Saviour's face without a glass 
 between. His death was sincerely lamented 
 by all his friends and acquaintance; and 
 every person who was acquainted with his 
 merit, on hearing the melancholy news of 
 his death, can but drop a tear. His funeral 
 sermon was preached by Elder Burkitt, 
 from Phil. i. 21. For to me to live is Christ, 
 and to die is gain. 
 
 ELDER JOHN PAGE. 
 
 Elder John Page embraced religion 
 under the preaching of Elder Jonathan 
 Thomas, and became a member of a branch 
 of his church at Connetoe. At what time 
 
124 HISTORY OF THE 
 
 he was called to the ministry we are not 
 able to say ; but exercising his gift for a 
 while, he was at length ordained Pastor of 
 the church at Flat Swamp, which was dis- 
 missed from Tosniot, and became a consti- 
 tuted body. He continued preaching for 
 several years, and his labors were blessed. 
 And although his church at times was 
 greatly distressed on account of a division 
 amongst them, by reason of Armenianism 
 and Universalism, yet Elder Page appeared 
 always steadfast in the Calvinistic doctrines. 
 After finishing the work which his Hea- 
 venly Father designed for him to do, he 
 departed this life October, 1796. 
 
 ELDER JONATHAN BARNES. 
 
 Elder Jonathan Barnes was a resident 
 of Currituck county, North Carolina; and 
 was a member of the church at Cowenjock, 
 in said county. He was bom blind; and 
 it is very certain that he never saw any- 
 thing with his natural eyes. He was con- 
 verted in his youth, and was baptized ; and 
 began to preach while young. His mother 
 and others were frequently reading to him, 
 and he was remarkable for a retentive 
 memory. There were not many passages 
 of scripture, but what he would tell the 
 book, chapter, and verse where they w r ere, if 
 
KEHUKEE BAPTIST ASSOCIATION. 125 
 
 applied to. And in preaching he would 
 prove his doctrine by citing texts of scrip- 
 ture, and telling the place where they were, 
 far exceeding any other minister we ever 
 heard. It was said he could repeat about 
 two hundred of Watts' hymns, and there 
 were none in the book but he knew some 
 verses of them. He had such a faculty in 
 knowing the voices of people, that if he 
 heard a person of his acquaintance talk in 
 conversation with him half an hour, and 
 w 7 as not to hear him speak again in five 
 years, he would know him again on hear- 
 ing him talk. He married a wife in Curri- 
 tuck, but we do not know whether he had 
 any children. He traveled considerably, 
 but always had a guide when he did so. 
 He was much approved by the people, and 
 many were amazed at his gifts and memory. 
 He moved out to Whitfield's meeting-house, 
 on Little Contentney, w r here he lived awhile, 
 then removed back to Currituck, where he 
 died; which was in the year 1796. 
 
 ITINERANT PREACHING. 
 
 For a great many years, it was thought 
 that itinerant preaching was calculated to 
 prove a blessing to the churches; therefore 
 sundry attempts were made by the Associa- 
 tion to bring about the desirable effect. A 
 plan was first laid in the church at South 
 
126 HISTORY OF THE 
 
 Quay, in 1786. A committee was appointed 
 to investigate it, but did not agree on it. 
 The next Association another plan was 
 adopted, but did not prove successful. 
 Some of the churches and ministers still 
 kept soliciting for ways and means to be 
 devised for its encouragement, until the 
 Association at Davis's meeting-house, where 
 a certain plan was devised by three laymen 
 and two preachers, in committee, and appro- 
 bated by that Association, was sent to the 
 churches, to know whether they would 
 approve or disapprove of said plan. Ac- 
 cordingly, a majority of the churches in 
 their letters to the next Association dis- 
 approved of it, and all the attempts for the 
 encouragement of itinerant preaching pro ved 
 ineffectual, until the Association at Yoppim, 
 in 1796. Then a new plan was laid and 
 put into execution at the time appointed. 
 But we believe only two of the four minis- 
 ters who were appointed, traveled through 
 all the churches, viz. Elder Burkitt and 
 Elder M'Cabe. We still believe, that if 
 ministers were to travel and preach more, 
 that it would prove a blessing to the 
 churches. 
 
 ASSOCIATION FUND. 
 
 It became necessary that there should be 
 an Association fund, to defray the expenses 
 
KEHUKEE BAPTIST ASSOCIATION. 127 
 
 thereof; but no regular plan was laid to 
 bring it to pass, until the Association at 
 Whitfield's meeting-house, in 1789. When 
 the minutes were first printed, and the Con- 
 stitution formed, it was an article in the 
 Constitution, and Elder Burkitt appointed 
 Treasurer. The fund w 7 as chiefly intended 
 to defray the expenses of printing the mi- 
 nutes, and other charges arising therefrom, 
 and may lawfully be applied to any other 
 use the Association may deem necessary. 
 The mode of contributing is for every 
 church to send what they please, and the 
 sum by them contributed to be inserted in 
 the minutes; and a regular statement of the 
 money contributed from all the churches, 
 and the expenses of the Association, to be 
 printed yearly, so that all may know the 
 state of the fund. 
 
 CHAPTER VI. 
 
 1. Proceedings of the Association until 1802. — 2. Biogra- 
 phical Sketches of Elder John Meglamre and Brother 
 Elisha Battle, who departed this life in 1799. 
 
 The Association met at Flatty Creek, 
 Pasquotank county, N. C, on Thursday, 
 
128 HISTORY OF THE 
 
 21st September, 1797. Elder Spivey 
 preached the introductory sermon, from 
 Psal. cxxxiii. 1. Behold, how good and 
 how pleasant it is for brethren to dwell toge- 
 ther in unity. Elder M'Cabe, Moderator, 
 Elder Spivey, Clerk. Letters from nine- 
 teen churches were read Elder Morris, 
 Corresponding Delegate from the Virginia 
 Portsmouth Association, took his seat, and 
 presented to the Association a letter of cor- 
 respondence and twenty-seven copies of 
 their minutes. Elders William Soary and 
 James M'Clenny, ministering brethren from 
 our sister Portsmouth Association, being- 
 present, were invited to seats in this Asso- 
 ciation. Elder M'Cabe was appointed a 
 Delegate to next Neuse Association : Elder 
 Ross to the Virginia Portsmouth. The 
 next Association to be at Cashie, in Bertie 
 county, N. C, September, 1798. 
 
 September 20th, 1798, the Association 
 convened according to appointment at 
 Cashie, in Bertie county. The introduc- 
 tory sermon by Elder Davis Biggs, from 1 
 Pet. iii. 12. For the eyes of the Lord are 
 over the righteous, and his ears are open to 
 their prayers : But the face of the Lord is 
 against them that do evil Prayer by El- 
 der Ross. Col. Mayo was chosen Modera- 
 tor; Elder Burkitt, Clerk. Letters from 
 twenty-three churches were read. Re- 
 
KEHUKEE BAPTIST ASSOCIATION. 129 
 
 ceived letters from the following corres- 
 ponding Associations, viz : Virginia Ports- 
 mouth, with her minutes; Elder Brown 
 and Jacob Gregg, Messengers. Neuse, 
 with their minutes; Joshua Barnes, Mes- 
 senger : and Georgia, with minutes. We 
 also received minutes from Philadelphia, 
 New York, Charleston, Danbury, Middle 
 District, Stonington, Delaware, Woodstock, 
 Ketockton, Warren, Roanoke, Goshen, Do- 
 ver, Shaftsbury, and Hepzibah Associa- 
 tions. 
 
 A church in Franklin county (Hay- 
 wood's meeting-house) was received into, 
 this Association. 
 
 Query. What shall a church do, when 
 one member brings an accusation against 
 another member, and he denies the charge — 
 shall the testimony of the accuser, unsupport- 
 ed by any other evidence, be received by the 
 church or not? Ans. No. 
 
 At this Association it was resolved to 
 have as many copies of the minutes print- 
 ed as would amount to ^18, and to sell the 
 minutes to defray the expenses. But, on 
 experience, it was found ineffectual. It 
 was the first time that an attempt of this 
 kind was made, and it has been the last. 
 This Association also thought proper to 
 discontinue the practice of paying the cor- 
 9 
 
130 HISTORY OF THE 
 
 responding delegates from us to our sister 
 Associations. 
 
 The next Association appointed at the 
 new meeting-house on Fishing Creek. 
 Elder Amariah Biggs to preach the intro- 
 ductory sermon, and Elder Spivey to write 
 the circular letter. 
 
 Saturday, the 5th of October, 1799, the 
 Association met at Fishing Creek. Bro- 
 ther Amariah Biggs preached the introduc- 
 tory sermon, from Heb. xiii. 1. Let bro- 
 therly love continue. Prayer by Brother 
 Davis Biggs. Col. Mayo, Moderator; El- 
 der Burkitt, Clerk. Letters from twenty- 
 two churches were read. Elders Jesse 
 Mercer, from Georgia, Elder Barnes, from 
 the Neuse Association, and Elder Brame, 
 from Virginia, were invited to sit with us. 
 A newly constituted church at Quankey, 
 in Halifax county, was received into this 
 Association. Letters of correspondence 
 from Virginia Portsmouth, Georgia, and 
 Hepzibah Associations were received and 
 read. 
 
 As several of the churches in their letters 
 to this Association, complain of their desti- 
 tute state with respect to ministerial helps, 
 and some others have earnestly requested 
 the ministers to visit them, on motion by 
 Elder Burkitt, it was resolved that Elders 
 Mercer, Lancaster, Read, Gilbert, and 
 
KEHUKEE BAPTIST ASSOCIATION. 13 [ 
 
 Burkitt be a committee to devise ways and 
 means for the encouragement of itinerant 
 preaching. The committee sitting, and 
 taking the matter into consideration, report- 
 ed that — Whereas sundry of the churches 
 in our Association are deprived of ministe- 
 rial helps to administer the ordinances to 
 them, and several others have requested 
 the brethren in the ministry to visit them, 
 we, your committee, do advise this Associa- 
 tion to make out their appointments, and 
 grant supplies to those destitute churches, 
 and visit them, at least at each of their 
 quarterly meetings; and to visit as often as 
 convenience will admit, all other churches 
 who have so particularly in their letters re- 
 quested the ministers to visit them. The 
 Association concurred w T ith the report. 
 The church who convene at Parker's meet- 
 ing house, representing their destitute case 
 with respect to ministerial helps to admin- 
 ister the ordinances to them, the following 
 brethren in the ministry did agree to attend 
 them at their quarterly meetings the ensu- 
 ing year, viz : Elder Harrell, the Saturday 
 before the first Sunday in November; El- 
 der Burkitt, on the Saturday before the 
 first Sunday in February; Elder Lancas- 
 ter, on the Saturday before the first Sun- 
 day in May; and Elder Read, the Satur- 
 day before the first Sunday in August next 
 
132 HISTORY OF THE 
 
 Query. Should a minister who has been 
 regularly ordained as an itinerant preacher 
 be called upon to take the pastoral care of a 
 particular church ; is there anything neces- 
 sary to be done, more than the consent of 
 each party ? 
 
 Ans. Nothing more is necessary. 
 
 Minutes from trie following Associa- 
 tions were received, viz: Shaftsbury, New 
 Hampshire, Leyden, Woodstock, Danbury, 
 Warren, Delaware, Culpepper, Ketockton, 
 Philadelphia, and New York Associations. 
 
 The next Association w 7 as appointed at 
 the Falls of Tar River, the Saturday before 
 the first Sunday in October, 1800. Elder 
 Gilbert appointed to write the circular let- 
 ter; Elder Hendry appointed to preach the 
 introductory sermon, and, in case of failure, 
 Elder Joseph Biggs. 
 
 Thursday, 21st of November, was ap- 
 pointed a day of general thanksgiving to 
 Almighty God, throughout the churches, 
 for His temporal blessings on our fields 
 and farms, and that our country seems hap- 
 pily delivered from the fearful apprehen- 
 sions of want and scarcity. 
 
 The Association next convened at the 
 Falls of Tar River, Nash county, pursuant 
 to appointment, on the Saturday before the 
 first Sunday in October, 1800. 
 
 Sermon by Elder Joseph Biggs, from 1 
 
KEHUKEE BAPTIST ASSOCIATION. 133 
 
 Kings, vi. 8. The door for the middle 
 chamber was in the right side of the house : 
 and they went up with winding stairs into 
 the middle chamber, and out of the middle 
 into the third. Col. Mayo, Moderator ; El- 
 der Burkitt, Clerk. Letters from twenty- 
 one churches were read. Elder Lewis 
 Moore from Tennessee being present, was 
 invited to a seat. Letters of correspondence 
 from Virginia Portsmouth and Neuse Asso- 
 ciations w r ere read ; and their Messengers, 
 Elders Murrell, Barnes, and Oliver took 
 their seats. Elders James M'Cabe and Gil- 
 bert were appointed Messengers to the 
 Neuse Association ; Elders Lancaster and 
 Read to the Virginia Portsmouth. Elders 
 Murrell, Moore, and Burkitt were appoint- 
 ed to preach on Sunday. 
 
 Query. Is it not wrong for a man who 
 
 is a member of a church, and the head of a 
 
 family, wholly to neglect family worship on 
 
 account of the smallness of his gifts in 
 
 prayer? Ans. It is wrong. 
 
 Received seven copies of the minutes of 
 the Charleston Association, as a token of 
 their respect. One was read in the Associa- 
 tion. 
 
 Query 2. Ought not deacons to be regu- 
 larly ordained before they use the office of a 
 deacon in any respect ? 
 
 Ans. Yes. 
 
134 HISTORY OF THE 
 
 The next Association was appointed 
 atthe Great Swamp meeting-house, in 
 Pitt county, October, 1801. Elder Mar- 
 tin Ross to preach the introductory ser- 
 mon, Elder Etheridge to write the circular 
 letter. 
 
 October the 3d, 1801, the Association 
 met according to appointment, at Great 
 Swamp, Pitt county, North Carolina. In- 
 troductory sermon by Elder Ross, from 
 Rev. xvi. 15. Behold, I come as a thief. 
 Blessed is he that watcheth and keepeth his 
 garments, lest he walk naked, and they see 
 his shame. Col. Mayo, Moderator ; Elder 
 Burkitt, Clerk. Letters from twenty 
 churches were read. Elder Brame being 
 present, was invited to a seat. A letter 
 from the Virginia Portsmouth Association 
 was received from their messengers, Elders 
 Browne and Grigor A letter of corres- 
 
 DO 
 
 pondence from the Neuse Association was 
 received. Elder Barnes was their dele- 
 gate. Elder Burkitt appointed to write 
 to the Portsmouth, Elder M'Cabe to the 
 Neuse, and Elder Ross to the Georgia As- 
 sociation. The circular letter which Elder 
 Etheridge was appointed to write for this 
 year, was presented to the Association in 
 an unfinished, imperfect state ; it was 
 therefore resolved that Elder Burkitt write 
 such an one as he may think proper, 
 
KEHUKKK BAPTIST ASSOCIATION. 1 35 
 
 which shall contain as accurate an account 
 of the revivals of religion in the different 
 States, as have come within his knowledge, 
 and insert it in these minutes; which said 
 letter shall be deemed the circular letter 
 from this Association to the respective 
 churches. Elders Brown. Burkitt, and 
 Grigg were appointed to preach on Sun- 
 day. The circular letter in the minutes of 
 the Dover Association was read, which in- 
 formed us of a happy revival among them. 
 Elders James M'Oabe and Tison were ap- 
 pointed delegates to the Neus i Association. 
 Elders Burkitt and Ross to the Portsmouth 
 Association. 
 
 Minutes from Flat River, Dover, Ke- 
 tockton, Roanoke, Middle District, and Go- 
 shen Associations were received. The 
 next Association appointed at Elder Hen- 
 dry's church near Wiccacon, October, 1802. 
 Elder Moses Bennett appointed to preach 
 the introductory sermon, and, in case of 
 failure, Elder Lancaster. Elder Read ap- 
 pointed to write the circular letter. 
 
 By the letters to this Association there 
 were one hundred and thirty-eight baptized 
 last year ; and it appeared by the success 
 of the word preached at this time, and the 
 general engagement of the ministers, and 
 the great desire of the brethren, that a glo- 
 rious revival was not far distant; which 
 
]36 HISTORY OF THE 
 
 shortly appeared, and the particulars of 
 which our readers will be furnished with 
 in the subsequent chapters, 
 
 October 2, 1802, the Association met at 
 Elder Hendry's meeting-house, in Bertie, 
 North Carolina. The ministers appointed 
 by the last Association to deliver an intro- 
 ductory sermon to this, not being present, 
 a sermon was preached by Elder Davis 
 Biggs, from 2 Cor. v. 10. For we must all 
 appear before the judgment seat of Christy 
 that every one may receive the things done 
 in his body, according to what he hath done, 
 whether it be good or bad. Col. Mayo, Mo- 
 derator; Elder Spivey, Clerk. Elder Jere- 
 miah Ritter, from Virginia, being present, 
 was invited to a seat. Letters from twenty 
 churches were read. 
 
 Letters from Portsmouth and Neuse 
 Associations were received and read ; and 
 their messengers, Elders Browne, Biggs, 
 Whitfield, and Cooper took their seats. 
 Elder Gilbert appointed to write to the 
 Portsmouth, Elder Spivey to the Neuse As 
 sociation. It was agreed at this Associa- 
 tion to reprint a sermon published by El- 
 der Leland, of Massachusetts, titled, a 
 "Blow at the Root." Elders Browne, 
 Whitfield, and Ross were appointed to 
 preach on Sunday. Elders James Ross 
 and Holloway Morris Messengers to the 
 
KEHUKEE BAPTIST ASSOCIATION. 137 
 
 Neuse, Elders Read and Martin Ross 
 Messengers to the Portsmouth Association. 
 The next Association to be held at the 
 Log Chapel, in Martin county, on Conno- 
 ho Creek, on the Friday before the first 
 Sunday in October, 1803, and continue 
 four days. Elder Wall to preach the in- 
 troductory sermon, Elder Ross to write the 
 circular letter. As Elder Burkitt was ab- 
 sent from this Association by reason of 
 sickness, it was resolved by the Association 
 that the following minute should be made 
 in the proceedings of the Association, viz : 
 " Our very respectable and highly esteem- 
 " ed Brother Lemuel Burkitt, whose labors 
 " in the Gospel have been much blessed in 
 " the churches belonging to this Associa- 
 " tion, especially in the late revival of reli- 
 " gion, has manifested his sincere desire to 
 " be with us at this Association, by coming 
 " to this place through many difficulties ; 
 '• but sickness soon obliged him to leave 
 " us, which has grieved our hearts, and he 
 Cl has been greatly missed. But we must 
 " submit to the hand of the Lord." A glo- 
 rious revival took place the past year ac- 
 cording to expectation : and the letters 
 from the churches say that eight hundred 
 and seventy-two were added to the 'church- 
 es by baptism since the last ; and blessed 
 be God the work was going on. The par- 
 
138 HISTORY OF THE 
 
 ticulars of the revival we mean to speak of 
 in time and place. 
 
 BIOGRAPHICAL SKETCHES. 
 
 Elder John Meglamre was born and 
 raised in one of the northern states, and be- 
 ing somewhat religiously inclined in his 
 youth, at length moved into North Caro- 
 lina. He joined the Baptist Society about 
 the year 1764 or 1765. After preaching 
 some time, he was ordained and took the 
 pastoral care of the church at Kehukee. 
 But having some invitations, he traveled 
 into Sussex county, Virginia, where he 
 preached, and his labors were attended 
 with a blessing. And, through his instru- 
 mentality, and Elder John Rivers, and 
 some others, a church was gathered in that 
 county, and through their solicitations he 
 removed to that place, and gave up his pas- 
 toral charge at Kehukee to Elder William 
 Burges. After continuing in Sussex for a 
 few years, a large and very respectable 
 church was gathered, and Elder Meglamre 
 continued to be their pastor as long as he 
 was capable of preaching. He very fre- 
 quently attended the Association, and al- 
 most every Association acted as Moderator 
 for upwards of tw r enty years, until the di- 
 vision took place at Davis's meeting house, 
 
KEHUKEE BAPTIST ASSOCIATION. 139 
 
 and then he became a member of the Ports- 
 mouth Association, and generaMy served 
 that Association in the same capacity "until 
 his death. He was a very useful member, 
 seemed well acquainted with church disci- 
 pline; but by reason of the asthmatic com- 
 plaint, he was prevented from preaching 
 some time before he died. He departed 
 this life December 13th, 1799, about three 
 o'clock in the afternoon, aged sixty-nine 
 years, six months, six days. 
 
 BROTHER ELISHA BATTLE. 
 
 Brother Eltsha Battle was born in 
 Nansemond county, Virginia, on the 9th 
 day of January, 1723-4. In the year of 
 1748 he moved to Tar River, Edgecomb 
 county, North Carolina. About the year 
 1764, he joined the Baptist church at the 
 Falls of Tar River, and continued in full 
 fellowship until his death. He was chosen 
 a deacon of the church, and served the 
 church in that office about twenty-eight 
 years, until he resigned by reason of old 
 age. He usually attended Associations, at 
 which he sometimes acted as Moderator ; 
 and was very suitable for that office. It is 
 well known he was a remarkable pious, 
 zealous member of society. He also was 
 very useful as a statesman. About the 
 
140 HISTORY OF THE 
 
 year 1756 he was appointed a justice of the 
 peace, and continued in that office until the 
 year 1795, when he resigned on account of 
 his infirmities. He was chosen a member 
 of the General Assembly in the year 1771, 
 and continued to represent the county, and 
 was never left out for about twenty years, 
 until he declined offering himself a candi- 
 date by reason of his advanced state in life. 
 He served in that capacity throughout the 
 war, and was in almost all the State Con- 
 ventions. He was a member of the State 
 Convention at the formation of the State 
 Constitution ; and was also a member of 
 the Convention for the deliberation of the 
 Federal Constitution, and when the Con- 
 vention formed itself into a Committee of 
 the whole House, Brother Battle was ap- 
 pointed Chairman, In 1799, he requested 
 his youngest son to come and take posses- 
 sion of the land and plantation whereon he 
 lived (which he had before made him a 
 deed for), that he might give up the care of 
 a family and live with him. About this 
 time he desired his children to meet him, 
 that he might have some private discourse 
 with them, and concluded to have his will 
 written and execute it, although he had for 
 many years kept a written one by him, al- 
 tering it when he found it necessary. He 
 divided his property amongst his children, 
 
KEHUKEE BAPTIST ASSOCIATION. 141 
 
 only reserving a sum of money and notes, 
 as security for himself in his decent main- 
 tenance. Soon after he was taken more 
 unwell than usual, and weakened till he 
 became so helpless that he could not turn 
 in his bed. In his sickness he seemed to 
 have no desire to recover ; he said he was 
 willing to go, but must wait the Lord's 
 time. After being about eight weeks in 
 this helpless condition, without the least 
 apparent doubt of future felicity, he depart- 
 ed this life the 6th of March, 1799, being 
 the 76th year of his age. His funeral ser- 
 mon was preached by Elders Gilbert and 
 Burkitt, from Psal. xxxvii. 37. Elder Gil- 
 bert preached from the former part of the 
 text, viz : Mark the perfect man, and behold 
 the upright. And Elder Burkitt preached 
 from the latter part of the same text, viz : 
 For the end of that man is peace. 
 
 CHAPTER VII. 
 
 1. The happy Revival which took place in the Churches 
 belonging to the Kehukee Association in 1802 and 
 1803. — 2. Means which the Lord blessed in the Re- 
 vival. — 3. Constitution of an Union Meeting. 
 
 After a long and tedious night of spirit- 
 
142 HISTORY OF THE 
 
 nal darkness and coldness in religion, bless- 
 ed be God, the sable curtains are with- 
 drawn, the day has dawned, and the Sun 
 of righteousness has risen with healing on 
 his wings. The churches appeared to be 
 on a general decline. Many of the old 
 members w r ere removed from the church 
 militant to the church triumphant. Some 
 had moved to the western countries, and 
 some had gone out from us, "that it might 
 be made manifest that they were not all of 
 "us." These things reduced the number of 
 members in the churches greatly. So that 
 in some churches there were hardly mem- 
 bers enough to hold conference, and in 
 some other churches the Lord's Supper 
 was seldom administered. Iniquity abound- 
 ed, and the love of many waxed cold. The 
 Association, nevertheless, met annually, 
 and in every church there were a few 
 names still left, who seemed anxiously con- 
 cerned for a revival. There were but few 
 added by baptism for several years. In 
 1789, only fifteen members were added in 
 all the churches. In 1790, there were four 
 hundred and forty-six baptized. In 1791, 
 ninety-nine. In 1792, one hundred and 
 ninety-two. In 1794, fifty-seven. In 1795, 
 only nineteen. In 1796, only thirty-three. 
 In 1797, thirteen. In 1798, forty-three. 
 In 1799, seventy-two. In 1800, one hun- 
 
KEHUKEE BAPTIST ASSOCIATION. 143 
 
 dred and twenty-nine. At the Association 
 in 1801, one hundred and thirty-eight were 
 returned in the letters from the churches to 
 the Association. Thus the work progressed 
 but slowly, but there always appeared some 
 worthy characters in every church sensible 
 of the coldness of religion, and at almost 
 every Association would be devising some 
 ways and means to bring on a revival. As 
 early as the year 1778, a revival was great- 
 ly desired, and a fast was proclaimed, to 
 humble ourselves before the Lord, and to 
 solicit the throne of grace for a revival. In 
 1785, at Shoulder's Hill, another fast was 
 proclaimed. The same year, at an Associ- 
 ation at Kehukee, it was agreed to set apart 
 some time between sun-set and dark every 
 day, for all the churches to unite together 
 in prayer, and earnestly pray for a revival. 
 And in 1794, the Association agreed to ap- 
 point the Saturday before the fourth Sun- 
 day in every month, a day for prayer meet- 
 ings throughout the churches; whereon all 
 the members of the respective churches 
 were requested to meet at their meeting- 
 houses, or places of worship, and there for 
 each of them, as far as time would admit, 
 to make earnest prayer and supplication to 
 Almighty God for a revival of religion. 
 Thus the means were used, and the request 
 w^as so laudable that there was no doubt 
 
144 HISTORY OF THE 
 
 but the Lord would grant the desires of the 
 righteous. For the Lord has promised, 
 Ask and ye shall receive, seek and ye shall 
 find, knock and it shall be opened to you. 
 The eyes of the Lord are over the righteous, 
 and his ears are open to their prayers* And 
 where the Lord puts it into the hearts of 
 his people so earnestly to desire the in- 
 crease of Christ's kingdom, and the revival 
 of his work amongst his churches, the re- 
 quest is so laudable, that Christians need 
 not doubt but the Lord will hear them in 
 his own time and way. So when the set 
 time to favor Zion was come, he heard the 
 prayers of the Kehukee Association. There 
 was a small appearance of the beginning of 
 the work in Camden, and the Flat Swamp, 
 and Connoho church, in 1800 — thirty-two 
 this year were baptized in Camden, twenty- 
 two in the Flat Swamp church, and twenty- 
 four at Connoho. But at the Association 
 at Great Swamp, in 1801, Elder Burkitt 
 just returning from Tennessee and Ken- 
 tucky, brought the news to this Associa- 
 tion, and proclaimed it from the stage, that 
 in about eight months six thousand had 
 given a rational account of a w T ork of grace 
 on their souls, and had been baptized in 
 the State of Kentucky, and that a general 
 stir had taken place amongst all ranks and 
 societies of people, and that the work was 
 
KEHUKKE BAPTIST ASSOCIATION. 145 
 
 still going on. The desirable news seemed 
 to take such an uncommon effect on the 
 people, that numbers were crying out for 
 mercy, and many praising and glorifying 
 God. Such a Kehukee Association we 
 had never before seen. The ministers all 
 seemed alive in the work of the Lord, and 
 every Christian present in rapturous desire, 
 was ready to cry, Thy kingdom come. The 
 ministers and delegates carried the sacred 
 flame home to their churches, and the fire 
 began to kindle in the greatest part of the 
 churches, and the work increased. The 
 first appearance that was discovered was, 
 great numbers of people attended the minis- 
 try of the w r ord, and the congregations 
 kept increasing. It was observed in some 
 places, that as many people would now 
 meet at a meeting on a common day, as 
 used to meet on a Sunday, and as many 
 would come on Sundays as used to attend 
 at orreat meetings. And it was also ob- 
 served that the audience was more solemn 
 and serious than usual. This was the first 
 beginning. Thus the work began to re- 
 vive in many places within the bounds of 
 the Association. The word preached was 
 attended with such a divine power, that at 
 some meetings two or three hundred w^ould 
 be in floods of tears, and many crying out 
 loudly, What shall we do to be saved? An- 
 10 
 
146 HISTORY OF THE 
 
 other thing was observed, old Christians 
 were so revived they were all on fire to see 
 their neighbors, their neighbors' children 
 and their own families so much engaged. 
 Their souls seemed melted down in love, 
 and their strength renewed like the eagle's. 
 Many backsliders who had been runaway 
 for many years, returned weeping home. 
 The ministers seemed all united in love, 
 and no strife nor contention amongst them, 
 and all appeared to be engaged to carry on 
 the work, and did not seem to care w T hose 
 labors were most blessed so the work went 
 on ; and none of them seemed desirous to 
 take the glory of it to themselves, which 
 ought carefully to be observed. God is a 
 jealous God, and will not suffer any of his 
 creatures to take the glory of his work to 
 themselves. We hope that no person will 
 ascribe the glory of the work to any person 
 or persons whatever, but to the Lord alone ; 
 for true religion is a work of God. The 
 work increasing, many were converted, 
 and they began to join the churches. In 
 some churches where they had not received 
 a member by baptism for a year or two, 
 would now frequently receive, at almost 
 every conference meeting, several mem- 
 bers. Sometimes twelve, fourteen, eight- 
 een, twenty, and twenty-four at several 
 times in one day. Twenty-two and twenty- 
 
KEHUKEE BAPTIST ASSOCIATION. 147 
 
 four were baptized several times at Flat 
 Swamp, Cashie, Parker's meeting-house, 
 Fishing Creek, Falls of Tar River, &c. 
 Some of the churches in the revival re- 
 ceived nearly two hundred members each. 
 In four churches lying between Roanoke 
 and Meherrin Rivers, in Bertie, Northamp- 
 ton, and Hertford counties, were baptized 
 in two years about six hundred members : 
 and blessed be God the work seems yet pro- 
 gressing. The work has engaged the atten- 
 tion of all sorts of people — rich and poor, and 
 all ranks. Many very respectable persons in 
 character and office have been called in in 
 this revival. There are a few churches 
 within the bounds of the Association that 
 have not as yet experienced a revival, but 
 we hope for them. According to the ac- 
 counts returned to the two last Associations 
 fifteen hundred have been added to the 
 churches by baptism in the Kehukee Asso- 
 ciation. 
 
 It has been objected by some that we 
 ought not to number the Lord's people, 
 and bring, for example, the bad conse- 
 quences which attended David's number- 
 ing the people of Israel. But we think 
 ourselves justifiable in mentioning our 
 numbers, when we are actuated by good 
 principles. David might number them to 
 boast of the number, and to put confidence 
 
148 HISTORY OF THE 
 
 in a 7nultitude, not considering the race was 
 not to the swift, nor the battle to the strong. 
 But we number them to exult in the riches 
 of God's free grace, in magnifying his 
 mercy in the conversion of thousands. We 
 find that the Scripture makes mention of 
 the great addition at the day of Pentecost 
 — The same day were added about three 
 thousand souls. Acts ii. 41. 
 
 The Lord was pleased to make use of 
 weak and simple means to effect great pur- 
 poses, that it might be manifest that the 
 work was his and not man's. Singing was 
 attended with a great blessing : Elder Bur- 
 kitt published two or three different pam- 
 phlets, which contained a small collection 
 of spiritual songs, some of which he had 
 brought from the western countries. They 
 were in very great demand. As many as 
 about six thousand books were disposed of 
 in tw 7 o years. We might truly say, the 
 time of singing of birds had come, and the 
 voice of the turtle was heard in the land. 
 At every meeting, before the minister be- 
 gan to preach, the congregation was me- 
 lodiously entertained with numbers sing- 
 ing delightfully, while all the congrega- 
 tion seemed in lively exercises. Nothing 
 seemed to engage the attention of the peo- 
 ple more ; and the children and servants at 
 every house were singing these melodious 
 
KEHUKEE BAPTIST ASSOCIATION. 149 
 
 songs. From experience, we think, we 
 can assure our readers, that we have reason 
 to hope that this, with other means, proved 
 a blessing in this revival. Shaking hands 
 while singing, was a means (though simple 
 in itself) to further the work. The minis- 
 ters used frequently, at the close of wor- 
 ship, to sing a spiritual song suited to the 
 occasion, and go through the congregation, 
 and shake hands with the people while 
 singing ; and several, when relating their 
 experience, at the time of their admission 
 into church fellowship, declared that this 
 was the first means of their conviction. 
 The act seemed so friendly, the ministers 
 appeared so loving, that the party with 
 whom the minister shook hands, w r ould of- 
 ten be melted in tears. The hymn 
 
 " I long to see the happy time, 
 When sinners all come flocking home, 
 To taste the riches of his love, 
 And to enjoy the realms above :" 
 
 And especially that part of it, 
 
 " Take your companion by the hand ; 
 And all your children in the band," 
 
 —many times had a powerful effect. Giv- 
 ing the people an invitation to come up to be 
 prayed for, was also blessed. 
 
 The ministers usually, at the close of 
 preaching, would tell the congregation, 
 that if there were any persons who felt 
 
150 HISTORY OF THE 
 
 themselves lost and condemned, under the 
 guilt and burden of their sins, that if they 
 would come near the stage, and kneel 
 down, they would pray for them. Shame 
 at first kept many back, but as the work 
 increased, numbers, apparently under strong 
 conviction, would come and fall down be- 
 fore the Lord at the feet of the ministers, 
 and crave an interest in their prayers. 
 Sometimes twenty or thirty at a time. 
 And at some Union Meetings, two or three 
 hundred would come, and try to come as 
 near as they could. This very much en- 
 gaged the ministers; and many confessed 
 that the Lord heard the prayers of his mi- 
 nisters, and they had reason to hope their 
 souls were relieved from the burden of their 
 sins, through the blood of Christ. It had a 
 powerful effect on the spectators to see 
 their wives, their husbands, children, 
 neighbors, &c, so solicitous for the salva- 
 tion of their souls ; and was sometimes a 
 means of their conviction. Many ladies 
 of quality, at times were so powerfully 
 wrought on, as to come and kneel down 
 in the dust in their silks to be prayed for. 
 The act of coining to he prayed for in this 
 manner had a good effect on the persons 
 w T ho came, in that they knew the eyes of 
 the congregation were on them, and if they 
 did fall off afterwards it would be a dis- 
 
KEHUKEE BAPTIST ASSOCIATION. 151 
 
 grace to them, and cause others to deride 
 them ; this, therefore, was a spur to push 
 them forward. 
 
 Relating experiences, and the administra- 
 tion of the ordinance of baptism were great- 
 ly blessed in this revival. When the 
 churches held conference to receive mem- 
 bers (which they alw T ays did in a public as- 
 sembly) the congregation would draw up 
 in such crowds, as they would tread one 
 on another, anxious to hear the experiences 
 of their neighbors and families. And 
 while the candidates were relating their 
 experience, the audience would be in floods 
 of tears, and some almost convulsed, while 
 their children, companions, and friends 
 were relating their conversion. And seve- 
 ral declared this was the means of their 
 conviction. 
 
 And when the ordinance of baptism was 
 administered, nothing had a more solemn 
 effect. Sometimes fifteen or twenty would 
 be received at one time ; and at the time 
 appointed for baptism, great numbers would 
 attend ; from two hundred to one thousand 
 and more w T ould assemble at such times. 
 And then to see fifteen or twenty persons 
 suitably attired to go into the water, who 
 usually stood in a row, a small distance 
 from the water, hand in hand, and the mi- 
 nister joining the rank at the head, would 
 
152 HISTORY OF THE 
 
 march down into the water regularly, like 
 soldiers of Jesus, singing as they went, 
 
 " Come, all ye mourning souls, who seek rest in Jesus' 
 
 love, 
 Who set your whole affections on things that are above ; 
 Come, let us join together, and hand in hand go on, 
 Until we come to Canaan, where we no more shall 
 
 niourn," 
 
 — would take a solemn effect on the nume- 
 rous assembly. Numbers would be in 
 floods of tears, and so greatly affected could 
 scarcely stand, while they would express 
 their sincere wishes that they were pre- 
 pared to go in with their children and com- 
 panions. 
 
 Sometimes they had the pleasure to see 
 the father and the son, the mother and her 
 daughter, the wife and the husband, go 
 into the water together hand in hand. 
 This proved conviction to many. Thus 
 the Lord carried on his work. 
 
 Evening meetings w r ere greatly blessed. 
 Some years past it was customary to hold 
 night meetings ; but for some time they 
 were disused. When the revival com- 
 menced they began to revive. In some 
 neighborhoods they met once a week on 
 an evening; and numbers would attend. 
 At some times, and in some places, nearly 
 two hundred people would meet, and some 
 would come ten miles to a night meeting. 
 And when they had the opportunity for a 
 
KEHUKEE BAPTIST ASSOCIATION. 153 
 
 minister to attend them, they usually had 
 a sermon preached, and the rest of the time 
 they were together, would be spent in ex- 
 hortation, singing and prayer. And we 
 are fully satisfied the Lord blessed these 
 meetings. 
 
 Where they had not the privilege of a 
 minister to attend and preach, the time 
 would be spent in singing, exhortation, 
 prayer, religious conversation, &c. Some- 
 times they would tell each other their ex- 
 periences, and examine others whether 
 they had any experience to relate. Thus 
 the work went on. 
 
 Union meetings have also been attended 
 with a blessing. An union meeting con- 
 sists of several churches, being convenient 
 to one another, of the same faith and order, 
 who meet at stated times to confer in love, 
 about matters relating to peace, brotherly 
 union, and general fellowship. The time 
 the meeting holds is generally three days. 
 On the first day when they meet, one of 
 the ministers delivers a suitable sermon in- 
 troductory to business; then all the bre- 
 thren present from every church, who are 
 in fellowship, sit in conference, and any 
 brother is at liberty to propose such cases 
 of conscience, as he wants advice on : or 
 any difficult passage of Scripture on which 
 he wants light; or anything else which 
 
154 HISTORY OF THE 
 
 tends to the harmony of the churches, or 
 to love and peace amongst brethren. And 
 when the conference adjourns, the rest of 
 the time is employed in preaching, praying, 
 singing, &c. 
 
 There are four Union meetings within 
 the hounds of the Kehukee Association, 
 viz : On the east side of Chowan River, 
 which is composed of the churches at Cow- 
 enjock, Camden, Sawyer's Creek, Knobs- 
 crook, Flatty Creek, Yoppim, and Ballard's 
 bridge. The Bertie Union meeting is com- 
 posed of the Bertie, Cashie, Wiccacon, 
 Meherrin, and Connaritsey churches. Flat 
 Swamp Union meeting comprehends the 
 Flat Swamp, the Great Swamp, Connoho, 
 Skewarkey, and Morattuck churches. The 
 Swift Creek Union meeting contains the 
 churches at the Falls of Tar River, Kehu- 
 kee, Fishing Creek, Rocky Swamp, and 
 Quankey. There are a few churches that 
 have not joined in any of these Union meet- 
 ings. We do not know what is the reason, 
 unless it be on account of the inconveni- 
 ency of their local situation. 
 
 To give our readers a more general idea 
 of the nature of an Union meeting, we will 
 insert the Constitution of one of them, and 
 we presume that, in substance, they are all 
 nearly similar. 
 
KEHUKEE BAPTIST ASSOCIATION. 155 
 
 CONSTITUTION OF THE BERTIE UNION 
 MEETING. 
 
 Article I. This meeting shall in future consist of the 
 members who may attend the same, from Bertie, Cashie, 
 Wiccacon, Meherrin, and Conuaritsey churches, and 
 members who may attend the same at their respective 
 appointments from all sister churches and Associations. 
 
 II. This meeting shall be known by the name of the 
 " Bertie Union Meeting." • 
 
 III. Each meeting shall have power to adjourn them- 
 selves to any time or place they may see proper ; so that 
 the different churches in the union be equally benefited 
 by their several appointments. 
 
 IV. When assembled they shall make choice of a Mo- 
 derator and Clerk ; and the Clerk of said meeting shall 
 enter the minutes of the conference, and transmit them 
 to the next meeting. 
 
 V. A book shall be procured, in which all the minutes 
 of the different conferences shall be inserted from time to 
 time, and a person appointed to record the same. 
 
 VI. In time of conference, each member shall be en- 
 titled to the liberty of speech, and shall first arise and 
 address the Moderator. 
 
 VII. No person shall be admitted to speak more than 
 three times to any one subject, without liberty from the 
 conference. 
 
 VIH. Any motion made and seconded, shall come un- 
 der the consideration of the meeting, unless withdrawn 
 by the person who made it. 
 
 IX. Every case or query presented in writing shall be 
 twice read, if required ; and before debated, shall be re- 
 ceived by a majority of the meeting then present. 
 
 X. New churches that may hereafter be constituted, or 
 are now constituted, lying and being within the bounds 
 of Roanoke and Meherrin Rivers, or convenient thereto, 
 may be admitted into this union. 
 
 XI. At the time of conference a door shall be opened 
 for the admission of members by the ordinance of bap- 
 tism. 
 
 XII. The ordinance of the Lord's Supper shall be ad- 
 ministered at the time of each union meeting, on one of 
 the days which the conference may appoint, 
 
156 HISTORY OF THE 
 
 XIII. The meeting shall be opened and closed by 
 prayer. 
 
 These Union meetings were attended 
 with a very great blessing. At some of 
 them three or four thousand people would 
 meet, and sometimes fifteen or sixteen mi- 
 nisters attend. Great numbers were so- 
 lemnly affected, and at times, we have rea- 
 son to believe, many got converted. At an 
 Union meeting at Elder Hendry's meeting- 
 house in Bertie, June, 1803, a very worthy 
 character, who had been Senator for that 
 county, and having been solemnly im- 
 pressed with a sense of his lost state by na- 
 ture for some time before, under preaching 
 on Sunday, received comfort, and hoped 
 that his soul got converted : and when the 
 minister concluded preaching, arose from 
 his seat, and stood on a bench, and told the 
 people "That he had many times been a 
 candidate at elections, but he was now a 
 candidate for the Kingdom of Heaven" 
 And being overpowered with the love of 
 God, fell backwards off the seat, but was 
 upholden by some of the bystanders. When 
 he was baptized, which was a few weeks 
 after, nearly a thousand people were pre- 
 sent; and at the side of the water he ad- 
 dressed the spectators thus : " I perceive," 
 said he, " several of my friends and old 
 companions standing around ■ and I can 
 
KEHUKEE BAPTIST ASSOCIATION. 157 
 
 truly say I love you, but I cannot continue 
 with you in the ways we have so long been 
 in, and if you will not go with me, I must 
 leave you ;" and so bade them farewell, 
 and went into the water. 
 
 At an Union meeting at Parker's meet- 
 ing-house, August, 1803, it was supposed 
 there were four thousand people. The 
 weather proved very rainy on Sunday. 
 There was a stage erected in the meeting- 
 house yard ; and at about half after eleven 
 o'clock, Elder Burkitt ascended the stage 
 to preach, and ft was expected from the ap- 
 pearance of the clouds it would rain every 
 moment, and before he was done preaching 
 it did so. Yet notwithstanding the nume- 
 rous congregation still kept together; and 
 although every effort was used to shun the 
 rain, by umbrellas, carriages, blankets, &c, 
 yet we believe one thousand people were 
 exposed to the rain without any shelter ; 
 and some crying, some convulsed to the 
 ground, some begging the ministers to pray 
 for them ; and they composedly stood and 
 received the falling shower without ever 
 being dispersed. 
 
 And it is not only at particular times, 
 but, blessed be God, these meetings are ge- 
 nerally blessed. O! that men would praise 
 the Lord for his goodness, and his wonder- 
 ful works to the children of men! We 
 
158 HISTORY OF THE 
 
 feel ourselves very happy, and thankful at 
 this time for the visitation of the Lord. 
 
 ! that he would continue his work until 
 the whole world is brought into subjection 
 to the peaceable reign of Christ, the Prince 
 of Peace ; and that the whole earth may 
 be filled with his glory. And his know- 
 ledge cover the earth as the waters do the 
 seas. 
 
 This gracious work in this Association, 
 has been differently manifested in its ope- 
 rations, and the effects it took on the peo- 
 ple. Some were deeply affected under a 
 sense of their lost state, and their hearts 
 ready to burst within them, whilst reflect- 
 ing on their past conduct; yet under the 
 ministry of the Word made no noise. 
 Others, sensible of these things, were in 
 floods of tears, and at last constrained to 
 give vent to their passions, and cry out in 
 the presence of the multitude, What must 
 
 1 do to be saved? Some were taken with a 
 tremor, like a fit of the ague. And others 
 fell to the ground like a person in a swoon, 
 and continued helpless and motionless for 
 some time ; and this power was manifest 
 at times, on persons at home about their 
 secular concerns in the house, and in the 
 field. 
 
 Whatever infidels may say in opposition 
 to the w r ork in this Association, stubborn 
 
KEHUKEE BAPTIST ASSOCIATION. 159 
 
 reason is obliged to decide in favor of this 
 revival. It is evident it was from God, 
 from the good effects it took on the people, 
 and the tendency it had to moralize them. 
 Persons of the most dissolute lives, as 
 drunkards, swearers, liars, thieves, &c, be- 
 came sober, punctual, honest, virtuous per- 
 sons. Surely that religion must be of God 
 that makes people godly from good princi- 
 ples ; that makes better husbands, better 
 wives, better children, more obedient ser- 
 vants, better masters, better neighbors, and 
 better citizens. This the work has evi- 
 dently done. Let the politician with all 
 his maxims of policy; the deist with all his 
 deistical reasoning, endeavoring to invalidate 
 the Divine authority of the Holy Scriptures; 
 the soldier with all his arms and ammuni- 
 tion, see if any, or all of them together, can 
 by all their art, sophistry, or power, or 
 even by the force of gunpowder, effect 
 such a reformation in the morals of men. 
 Can they do what the simplicity of the Gos- 
 pel of our dear Lord Jesus has done? Can 
 they make those who hate God and reli- 
 gion, with all their hearts love him and his 
 service ? Can they make men at variance 
 and enmity love one another? This the 
 Gospel has done in this revival. In sflme 
 neighborhoods, persons at enmity with 
 each other, and when they met would not 
 
160 HISTORY OF THE 
 
 speak to one another, after receiving the 
 benefits of the Gospel's gracious influence, 
 could take each other in their arms with 
 the greatest pleasure, and cause an unbe- 
 lieving world to say, Behold how these 
 -Christians love. 
 
 CHAPTER VIII. 
 
 1. On the Nature of Circular Letters.— 2. A Letter " On 
 the Maintenance of the Ministry," for 1791, by Elder 
 Martin Ross. 
 
 Ever since the second year after the mi- 
 nutes were first printed, which was in the 
 year 1790, it has been customary for the 
 Association to address the churches by way 
 of circular letters. The custom is, to ap- 
 point some minister, the year before, to 
 prepare one against the next Association. 
 At first it was the practice to name a sub- 
 ject ; but of late the minister is at liberty 
 to choose his subject. The letter thus pre- 
 pared is brought to the Association, and if 
 approved by them is printed in the mi- 
 nutes. 
 
 We have thought proper to insert in this 
 history, a few of those letters on the most 
 
KEHUKEE BAPTIST ASSOCIATION. 161 
 
 interesting subjects ; which will not only 
 give our readers an idea of the nature of 
 these letters, but, it is hoped, from the 
 magnitude of the subjects in them dis- 
 cussed, will be both pleasing and profitable 
 to the impartial inquirer. 
 
 CIRCULAR LETTER. 
 
 The Messengers of the several Baptist churches belonging to 
 the United Baptist Association, formerly called the Kehu- 
 kee Association, met at the Flat Swamp meeting-house , 
 in Pitt county, North Carolina, October, 1791 : To the 
 several churches in union with this Association, send 
 greeting : — 
 
 Dearly beloved Brethren : 
 
 Our Divine Lord and Master, in the course of an indulg- 
 ent providence, hath favored us with another anniver- 
 sary interview, by which we obtain knowledge of the cir- 
 cumstances of the churches that compose this convention ; 
 and we also received agreeable information concerning 
 the interest and growth of our adorable Redeemer's king- 
 dom in many other places. And it must give peculiar 
 pleasure to every gracious soul to hear, " that he who 
 sitteth between the cherubims has stretched forth his 
 mighty arm, and is making a willing people in the day 
 of his power." 
 
 And since Almighty God, in carrying on this glorious 
 work, is pleased by the foolishness of preaching to save 
 them that believe, it therefore becomes necessary that 
 there should be a number of preachers or ministers of 
 the Gospel. And according to the direction of our last 
 Association, we proceed, in our circular letter, at this 
 time, to make a few observations on the necessary support 
 or maintenance of Gospel ministers ; although we are very 
 sorry that there should be the least occasion to write or 
 speak upon that subject. 
 
 11 
 
162 HISTORY OF THE 
 
 We apprehend that one principal reason why the 
 churches have been so remiss in this duty is because the 
 people have been for a number of years grievously op- 
 pressed by an ecclesiastical establishment,* in raising 
 money by taxation for the support of ministers of a con- 
 trary sentiment, many of whom, they had reason to fear, 
 God never sent to preach, but only preached for hire, and 
 divined for money, and regarded the fleece more than the 
 flock. To shun this extreme, many zealous preachers, 
 who abhorred their works of darkness and deceit, being 
 sensible that such men crept into the ministry for the 
 sake of filthy lucre, have thought it their duty to bear pub- 
 lic testimony against them. But not being careful to dis- 
 tinguish between living of the Gospel of Christ, and being 
 supported by the laws of men, those zealots have injudi- 
 ciously condemned the practice of receiving anything at 
 all as a reward for ministerial labors, and so have fallen 
 into an error on the other hand. It is therefore necessary 
 that a just mediocrity be observed between the two ex- 
 tremes. 
 
 To guard against the error on both hands, it is neces- 
 sary, dear brethren, we should make the Holy Scriptures 
 the rule of our faith and practice. That ministers have a 
 divine right to maintenance from the people is evident : 
 
 1. From the express declaration of Jesus Christ. Matt. 
 x. 9, 10. "Provide neither gold nor silver, nor brass in 
 your purses, nor scrip for your journey ; neither two 
 coats, neither shoes, nor yet staves ; for the workman is 
 worthy of his meat — and the laborer of his hire." Luke 
 x. 9. 
 
 2. This right the apostles published throughout the 
 world. 1 Cor. ix. 14. " Even so hath the Lord ordained, 
 that they which preach the Gospel, should live of the 
 Gospel." Gal. vi. 6. •" Let him that is taught in the 
 word communicate to him that teacheth in all good 
 things." 
 
 3. This divine right of the minister's maintenance is 
 manifested by the law of nature : Deut. xxv. 4. 1 Tim. 
 v. 18. " Thou shalt not muzzle the ox that treadeth out 
 the corn — and the laborer is worthy of his reward." 
 
 # We would not be understood to insinuate that those establish- 
 ments do yet remain. They have been wholly removed, and finally 
 abolished in this State, by the late most glorious Revolution. 
 
KEHUKEE BAPTIST ASSOCIATION, 163 
 
 4. By the law of nations. " Who goeth a warfare at 
 any time at his own charges?" 1 Cor. ix. 7. 
 
 5. By the laws of farmers, graziers, vine-planters, reap- 
 ers, threshers, &c. 1 Cor. ix. 7. " Who planteth a vine- 
 yard and eateth not of the fruit thereof? Or who feedeth 
 a flock, and eateth not of the milk of the flock V 1 Cor. 
 ix. 10, 11. For our sakes no doubt this is written : "That 
 he that plougheth should plough in hope ; and he that 
 thresheth in hope should be partaker of his hope. If we 
 have sown unto you spiritual things, is it a great thing 
 if we shall reap your carnal things V 
 
 6. By the Levitical laic. 1 Cor. ix. 13. " Do you not 
 know that they which minister about holy things live of 
 the things of the temple ; and they which wait at the 
 altar are partakers with the altar V 
 
 Thus have we, clear brethren, clearly proven from ex- 
 press Scripture, that the ministers of the Gospel are just- 
 ly entitled to a comfortable maintenance from the people. 
 The ministers' support should be sufficient and plentiful, 
 because they are enjoined hospitality. The matter of 
 their maintenance is expressed in terms so general as to 
 leave the people at liberty to pay them in kind, or value, 
 all good things. The manner of paying is, cheerfully and 
 not grudgingly. The contributors are all who "are taught 
 in the word." 
 
 The truth of these things, beloved brethren, we make 
 no doubt you are convinced of, but the neglect of them is 
 too glaring to us, yourselves and others. We cannot but 
 feel exceedingly sorry on this account. The consequences 
 arising therefrom are very pernicious. By this sad ne- 
 glect the poor ministers of the Gospel are necessarily 
 obliged to follow their worldly avocations for the support 
 of themselves and their families, which prevents them 
 from reading the Holy Scriptures, meditating, preaching 
 constantly, and giving themselves wholly to the work — 
 which weakens their hands, dulls their ideas, cools their 
 zeal, and of necessity they are not so profitable to the 
 churches, nor to the cause of Christ in general. These 
 things, in a measure, you must be sensible of. Much 
 more might be said upon this subject, but the bounds of a 
 circular letter will not admit of it. 
 
 Thus have we, dear brethren (pursuant to an ordi- 
 nance of our last Association), endeavored to consider this 
 
164 HISTORY OF THE 
 
 important duty ; and now permit us affectionately and so- 
 lemnly to call upon you to consider our adorable Master's 
 weighty and powerful expostulations — " Why call ye me 
 Lord, Lord, and do not the things I say ? Ye are my 
 friends if ye do whatsoever I command you. If ye love 
 me keep my commandments. He that saith I know him, 
 and keepeth not his commandments, is a liar, and the 
 truth is not in him. My little children, let us not love in 
 word, neither in tongue ; but in deed, and in truth." — 
 Luke vi. 46. John xiv. 15 ; xv. 14. 1 John ii. 4. 1 
 John iiL 18. 
 
 Finally, brethren, those things which ye have both 
 learned, and received, and heard, and seen, do ; and the 
 God of peace shall be with you. 
 
 Signed by order of the Association, 
 
 NATHAN MAYO, Moderator, 
 LEMUEL BURKITT, Clerk. 
 
 CHAPTER IX. 
 
 Circular Letters. — 1. A Letter "Qn the Final Perseve- 
 rance of the Saints in Grace," for 1794, by Elder Lan- 
 caster.— 2. "On Good Works," for 1800, by Elder Gil- 
 bert. 
 
 CIRCULAR LETTER. 
 
 The Elders and Messengers of the several Baptist churches 
 belonging to the Xehukee Association, met at Brother Bur- 
 kitfs meeting-house, on Sandy Bun, in Bertie county, 
 North Carolina, September, 1794 — The Churches in union 
 with this Association send their Christian salutation : — 
 
 Beloved Brethren, 
 
 Being favored by Divine Providence, we have once 
 more had a profitable and pleasing interview at the time 
 and place appointed. The business we have transacted 
 you have in our minutes, which we hope will meet with 
 your concurrence and approbation. 
 
 The subject of our circular letter this year, according 
 
 
KEHUKEK BAPTIST ASSOCIATION. 165 
 
 to a resolve of our last, is to be u The final perseverance of 
 the saints in grace" And the subject is inseparably con- 
 nected with, and a concomitant of, that God-exalting, soul- 
 reviving doctrine of particular election, and free, unmerit- 
 ed grace in Christ Jesus, we doubt not of its being cor- 
 dially received by you, and perused both with pleasure 
 and satisfaction. 
 
 To do ample justice to a subject of this magnitude, so 
 copious in its nature and interesting in its consequences, 
 would very far exceed the bounds of a circular letter. 
 We shall therefore only offer a few reasons, supported by 
 the best authority, in favor of it. And, first, a strong 
 and undeniable reason in support of the doctrine may be 
 fairly drawn from the covenant made with Noah : the tenor 
 of which was, that God would no more drown the world 
 by water. See Gen. ix. Now we do not, neither can we, 
 without being guilty of the most daring and gross im- 
 piety, call in question or dispute the veracity of God in 
 this solemn promise ; neither can any call in question the 
 final perseverance of the saints in grace, without being 
 guilty of offering the most daring insults to the God of 
 truth ; for the preservation of the one and the security of 
 the other are, in every point of view, marked with the same 
 awful solemnity of an oath. For the truth of which we 
 beg leave to refer you to that memorable passage in Isa. 
 liv. 9, 10. "For this is as the waters of Noah unto me; 
 for as I have sicorn that the waters of Noah no more shall 
 cover the earth, so have I sworn that I would not be 
 wroth with thee nor rebuke thee. For the mountains 
 shall depart, and the hills be removed, but my kindness 
 shall not depart from thee, neither shall the covenant of 
 my peace be removed, saith the Lord that hath mercy on 
 thee." 
 
 From the premises thus laid down by inspiration itself, 
 the conclusion is very natural and obvious, viz : That the 
 people of God have no more reason to doubt of their se- 
 curity in Christ, and final perseverance in grace, than they 
 have that God, contrary to his oath, will send a second 
 deluge of water and drown the world. And whoever dis- 
 putes the one or the other, is so far an infidel, and de- 
 serves no better title from men. 
 
 Another authority perfectly similar to the above-quoted 
 passage, we find recorded by that great champion of 
 
166 HISTORY OF THE 
 
 truth, and patron of the saints' final perseverance in grace, 
 in Heb. vi. 17, 18. " Wherein God, willing more abund- 
 antly to show unto the heirs of promise the immutability 
 of his counsel, confirmed it by an oath — That by two 
 immutable things, in which it was impossible for God to 
 lie, we might have a strong consolation who have fled for 
 refuge to lay hold upon the hope set before us." Here 
 we find the apostle speaks of the heirs of promise, who 
 are believers ; 2, of the immutability of God's counsel, 
 i. e. respecting the promise and the heirs of it, which he 
 says was confirmed by an oath — the reason of which was, 
 that we might have a strong consolation who have fled 
 for refuge to lay hold on the hope set before us ; which 
 hope, the apostle saith with great propriety, is an anchor 
 of the soul ; neither does he give the least hint of any 
 danger of this anchor giving way, so as not to answer the 
 purpose for which it was intended, but, on the contrary, 
 declares unequivocally, and we may add unconditionally 
 also, that it is both sure and steadfast. Which shows 
 most clearly that Noah was not more safe, when shut up 
 in the ark, than believers are whose lives are hid with 
 Christ in God. Again, we are informed by the same 
 apostle, Rom. viii. 28. " That all things work together 
 for good to them that love God" — then consequently no- 
 thing can work for their destruction. Again, Jer. xxxii. 
 40. "And I will make an everlasting covenant with, 
 them, that I will not turn away from them to do them 
 good." But it is objected they may turn away from him, 
 and so finally perish : To which we reply, that the same 
 covenant provides against that also, for in the same verse 
 God says, " I will put my fear in their hearts that they 
 shall not depart from me." So, if God has said that he 
 will not turn away from his people, and that he will never 
 leave nor forsake them (Heb. xiii. 5), and that they shall 
 not depart from him — then surely that man must have a 
 front of brass, and not the fear of God before his eyes, 
 that can dispute the point with his Maker, and say the 
 union may be dissolved, and believers in Christ may 
 finally perish. 
 
 As a further confirmation of the doctrine contended 
 for, we offer to your consideration the following Scrip- 
 tures. Psal. xxxvii. 23, 24. "The steps of a good man 
 are ordered by the Lord ; and he delighteth in his way. 
 
KEHUKEE BAPTIST ASSOCIATION. 167 
 
 Though he fall, he shall not be utterly cast down, for the 
 Lord upholdeth him with his hand." Isa. xlii. 16. "And 
 I will bring the blind by a way that they knew not ; I 
 will lead them in a path that they have not known: I 
 will make darkness light before them, and crooked things 
 straight. These things will I do unto them, and not for- 
 sake them." Mic. vi. 8. " Rejoice not against me, 
 mine enemy : when I fall I shall arise." 1 John ii. 19. 
 " They went out from us, but they were not of us : For if 
 they had been of us, they would no doubt have continued 
 with us : But they went out that they might be made 
 manifest that they were not of us." 
 
 Again, the blessed Jesus hath said, " All that the Fa- 
 ther giveth me shall come unto me, and him that cometh 
 to me I will in no wise cast out ;" and further declares, 
 " that it was the will of the Father that he should lose 
 nothing, but that he should raise it up at the last day." 
 That the water he would give his people (which is the 
 graces of his spirit) should be in them a well of water 
 springing up unto everlasting life. That he has given 
 them eternal life, and that they shall never perish : And 
 that they shall not come into condemnation, for they are 
 passed from death unto life. And because I live (says 
 he) ye shall live also. For a proof of which, see John vi. 
 36—39 ; iv. 14 ; x. 28, 29 ; v. 24. 
 
 Several authorities as much in point as those already 
 quoted, offer their friendly assistance, but our scanty 
 limits admonish us it is time to stop. We shall therefore 
 beg leave to quote only two more Scriptures, and with 
 them we close. The first we bring from Rom. viii. 38, 39. 
 There, says that great apostle to the Gentiles, who was 
 well acquainted with the mind of his divine Lord and 
 3Iaster, and under the immediate inspiration of the Spirit 
 of God — " I am persuaded, that neither death nor life, 
 nor angels, nor principalities, nor powers, nor things pre- 
 sent, nor things to come — nor height, nor depth, nor any 
 other creature, shall be able to separate us from the love 
 of God which is in Christ Jesus our Lord." The popular 
 objection that they may separate themselves, is too futile 
 to merit an answer; we shall therefore treat it with 
 silence and deserved contempt, until it shall be made ap- 
 pear by some unheard of arguments, that a believer him- 
 self is a nonentity, or no creature at all, which is impos- 
 sible to be done. 
 
168 HISTORY OF THE 
 
 Let the golden chain of God's decrees, and the believer's 
 privileges, bring up the rear. Eom. viii. 29, 30. "For 
 whom he did foreknow, he also did predestinate to be 
 conformed to the image of his Son, that he might be the 
 first-born among many brethren. Moreover, whom he 
 did predestinate, them he also called ; and whom he 
 called, them he also justified; and whom he justified, 
 them he also glorified." Here, believers, is a golden 
 chain indeed, a chain of God's making, and therefore 
 cannot be broken by all the sophistry of men of corrupt 
 minds, who exceedingly err, not knowing the Scriptures 
 nor the power of God. For here it may be observed, that 
 those of whom it is said that they were foreknown, pre- 
 destinated, called, and justified are identically the same 
 people that are to be glorified — this being an undeniable 
 fact, we conclude that the argument drawn from this au- 
 thority is unanswerable, and therefore must be finally 
 conclusive. 
 
 Very weighty arguments might also be drawn from the 
 omnipotency, omniscience, and immutability of God, but 
 we have already observed that our limits are exceeded— 
 therefore, to conclude, we beseech you, dear brethren, by 
 the mercies of God, to present your bodies a living sacri- 
 fice to him at all times — having had much forgiven, let 
 the consideration thereof cause yOu to love much, and in- 
 fluence you to every good word and work. Let not this 
 blessed soul-reviving doctrine be evilly spoken of through 
 you ; but, on the contrary, let your exemplary lives and 
 pious conversation declare to all the world the blessed 
 and happy influence the belief of it has on your daily 
 conduct. Beware of thinking you have already attained, 
 or already perfect ; which would be sure to check your 
 pious endeavors to grow in grace, and in the knowledge, 
 not only of the doctrine here laid down, but those doc- 
 trines inseparably connected with it. 
 
 Lastly, let the consideration of your secure standing in 
 Christ bear you up under all the cross-like and afflictive 
 providence you may have to meet with in your passage 
 through this unfriendly world: being fully persuaded 
 that his promise of "never leaving you" stands firmer 
 than heaven or earth ; and that, according to the prayer 
 he put up to his father, you shall ere long be with him, 
 not only to see him and behold his glory, but to adore, 
 
KEHUKEE BAPTIST ASSOCIATION. 169 
 
 beyond the stretch of thought, his divine perfections to 
 all eternity, where your sorrows of every description shall 
 be completely done away, and every divine promise meet 
 its full accomplishment. 
 
 Now to Him who is able to keep you from falling, and 
 has promised to present you faultless before the throne 
 of his glory, to the only wise God, be glory and thanks- 
 giving throughout all churches, world without end. 
 Amen. 
 
 Signed by order of the Association. 
 
 NATHAN MAYO, Moderator, 
 LEMUEL BURKITT, Clerk. 
 
 CIRCULAR LETTER. 
 
 The Elders and Messengers of the several Baptist churches 
 belonging to the Kehukee Association, met at the meeting- 
 house near the Falls of Tar River, Nash county, North 
 Carolina, October, 1800 — To the churches in union with 
 this Association send their Christian salutation : — 
 
 Beloved Brethren, 
 
 Called of God to the fellowship of his clear Son, and 
 to an inheritance amongst those who are sanctified, and 
 beloved by us, who hope we have obtained like precious 
 grace with you. The great satisfaction which you have 
 expressed in, and the willingness with which you have 
 received our former epistles ; together with a desire for 
 your good, and the glory of the great Redeemer, are mo- 
 tives which induce us to address you once more in an 
 epistolary way, which we send this year on the sub- 
 ject of good works, which is highly recommended by our 
 Lord and Saviour, together with his prophets and apos- 
 tles, and ought to be carefully observed by all who pro- 
 fess to be followers of the blessed Jesus. Witness the 
 following Scriptures. Eel. iii. 17 ; chap. ix. 10., and xii. 
 14. Isa. xxiii. 17. James i. 25. Gal. vi. 4. 1 Thes. i. 
 3. Heb. vi. 10. Titus i. 10. James ii. 11, 21. Jonah 
 iii. 10. Mat. xxiii. 10. 2 Cor. 11, 15. Rev. 14, 13, and 
 xx. 12 and 32. Acts x. 35. Rom. ii. 10. These and 
 many others abundantly testify that we were created in 
 
170 HISTORY OF THE 
 
 Christ Jesus unto good ivories, which the Lord before or- 
 dained that we should walk in them. And as the con- 
 tracted limits of a circular letter will not admit of a full 
 investigation of our subject, we shall in a few particulars 
 show what we understand to be intended by the term 
 good works. And, first, it might not be amiss to observe, 
 that before works can be called, or really deemed good 
 works, it is necessary that they be the product of a true 
 and genuine faith in Christ ; for as " Faith without works 
 is dead," so works without faith is dead also. Heb. ix. 
 14. The source or fountain, then, whence good works 
 flow is not from any expectation of merit, but purely from 
 a principle of love to God. 
 
 By good works, we understand works of various kinds, 
 as, 1. Our duty to God. 2. Our duty to the Church and 
 people of God. 3. Our duty to our neighbors. 4. Our 
 duty to magistrates, or earthly rulers. 5. Our duty to 
 our family ; and, lastly, to ourselves. 1. Our duty to God 
 is, to consider him as the cause of our existence, our 
 great benefactor, and sole author of all our happiness in 
 time and eternity. To love him above any earthly en- 
 joyment; yea, with all our heart, soul, mind, and 
 strength. We should use our utmost endeavor to keep 
 his commandments, and have respect to all his precepts. 
 But, as our duty to God is inseparably connected with 
 our duty in other particulars, we pass on, 2. To our 
 duty to the Church and people of God. As our Lord and 
 Saviour has loved us and given himself for us, that he 
 might deliver us from the curse of the law and the flames 
 of devouring fire, and hath taken us from the wild stock 
 of nature, made us all to drink of the same fountain of 
 his everlasting love, and so tempered our spirits as to 
 unite us together, not by tyrannical chains, but by the 
 sweetest bands of love and fellowship, and declared us to 
 be a select body by him chosen, and set apart from the 
 world, it becomes our duty then to walk as people who are 
 not of the world, but chosen of God, and bound for the 
 heavenly Canaan, having given our hands and hearts to 
 each other, to endeavor to keep the unity of the spirit in the 
 bond of peace, to strengthen, comfort, uphold, encourage, 
 watch over, and to pray with and for one another, to bear 
 one another's burdens, and " so fulfill the royal law of 
 Christ." Our Lord has compared his church to a com- 
 
KKHUKEE BAPTIST ASSOCIATION. 171 
 
 pany of horse in Pharaoh's chariot — hence it appears that 
 all have something to do in the church of Christ, that 
 none should be barren or unfruitful. The Lord has made 
 it our duty often to assemble ourselves together, and we 
 are exhorted by an apostle not to forsake it as the manner 
 of some was. We hope you will, therefore, endeavor as 
 oft as possible to attend your church meetings and places 
 of public worship.' We hear of coldness among some of 
 you — what else can be expected ? When the church mem- 
 bers so seldom see each other, they become in a manner 
 strange and useless to one another, while some perhaps 
 seldom, and others scarcely ever attend Conference at all. 
 Dear brethren, pray consider the worthy name by which 
 you are called, and the honor of that cause in which you 
 are enlisted ; you are called the light of the world, but 
 how can your light be useful when many even of the peo- 
 ple of the world are more careful to attend on worship, yea, 
 even conferences too, than many who profess to be follow- 
 ers of the blessed Jesus. While thus backward or care- 
 less in attending your conferences and places of public 
 worship, you wound and grieve your brethren, and weak- 
 en the hands of your ministers, who, after coming perhaps 
 many miles to endeavor to comfort you, find themselves 
 oft times under the disagreeable necessity of preaching 
 almost to the naked walls, or not at all. The few hearers 
 they may have being chiefly those who make no profes- 
 sion of religion, whilst the members of the church are 
 busily engaged at home, and cannot take time to attend 
 on the worship of God, and many times kept back for a 
 small excuse even on the Lord's day. 
 
 Thirdly, our duty to love our neighbor is to him as our- 
 self to be kind and charitable to all whose needs may re- 
 quire it, be they strangers or acquaintances, without re- 
 spect of persons; to visit the sick, the fatherless, and the 
 icidow in their afflictions, endeavoring to nourish and com- 
 fort them as far as in us lies ; also to receive strangers, 
 use them kindly, clothe the naked, feed the hungry, and 
 to be careful to consider the poor and needy, and grant 
 them relief according to our ability. Beware of covetous- 
 ness, remember the kingdom of God is not in meat and 
 drink, but love, peace, and joy in the Holy Ghost; there- 
 fore glorify God, and comfort your fellow creatures with 
 what you possess. 
 
172 HISTORY OF THE 
 
 Fourthly, we should obey magistrates, and all those 
 who are put in authority to rule over us in our temporal 
 affairs. We should not speak evil, nor reproachfully of 
 them, but acknowledge their authority, and honor them 
 as ministers of God, by him appointed for the punishment 
 of evil doers, and the protection of those who wish to do 
 well ; we should therefore show all good fidelity as pa- 
 trons of good works and a light to the world, that we 
 bring not reproach on the church of Christ, nor cause to 
 be blamed that holy name by which we are called, 
 
 Fifthly, our duty to our family, which appears very ex- 
 tensive when we consider ourselves, in respect to them, 
 not only as stewards, who have to give an account of our 
 stewardship to God, but as it were, as prophets, priests, 
 and kings. As a prophet, we should teach and instruct 
 them ; as a priest we should pray with and for them, and 
 should be careful in the order of their government. Each 
 one to whom God has committed the care of souls, or a 
 family, which is the same thing, should consider himself as 
 their teacher, to whom all the family look, and from whom 
 they all expect to receive their instruction, as it is well 
 known that children in their tender years are naturally 
 led to think the judgment, counsel, ways, and behavior 
 of their parents to be superior to all others, especially 
 when parents or rulers exercise a proper authority. 
 Every family should have one, and only one proper head, 
 who should take the government thereof, and in all cases 
 endeavor to rule with justice, having a particular regard 
 for all about him, setting forth good examples, walking in 
 the ways of godliness and true piety, praying with and 
 for them oft; yea, we are exhorted to "pray without 
 ceasing," and in everything to give thanks. If we neg- 
 lect public prayer, praise, and thanksgiving in our fami- 
 lies, do we not leave them all to walk in the dark, as it were, 
 while we suffer our light to be hidden under the bushel 
 of worldly cares, or under the bed of sloth, while we our- 
 selves walk unworthy the Christian name. A family 
 should not be governed by passion; justice should be 
 tempered with judgment and mercy. In vain does the 
 passionate, fractious, turbulent, and inconsiderate person, 
 after being the cause of a whole day's unhappiness and 
 discontent in his family, at night, call on all, or any of 
 them to join him in the worship of God, while every mind 
 
KEHUKEE BAPTIST ASSOCIATION. 173 
 
 is filled with prejudice, every eve with evil, and every 
 tongue ready to say. "physician, heal thyself," or other- 
 wise, "thou hypocrite, first cast out the beam out of thine 
 own eye." Therefore every ruler of a family should al- 
 ways remember that example has the most powerful in- 
 fluence, without which all our admonition will, in all pro- 
 bability, prove ineffectual. Parents should be careful to 
 preserve and cultivate the morals of their children, they 
 should use their authority and not gratify them in their 
 own wicked desires, such as frolicking, vain company 
 keeping, gaming, idle visits on the Lord's day, &c, but 
 should on that day carry them to places of public worship, 
 and after they return endeavor to impress upon their 
 minds the things they heard ; for, after giving too great a 
 loose to the reins of our children's lusts, we shall find our 
 reproofs to be in vain. "Witness the sons of Eli. 1 Sam. 
 ii. 23, 24, 25. And Solomon says, " Chasten thy son 
 while there is luope, and let not thy soul spare for his 
 crying." Prov. xix. 18. If we cannot command the 
 hearts of our children and family to make them pray, and 
 love God, we may teach and admonish them ; and should 
 all our endeavors fail, we may lastly have recourse to the 
 example of Job. Job i. 5. 
 
 And, further, with respect to the observation of good 
 icorks relative to family duty, it becomes every member 
 of a family to practice- the particular duties in the re- 
 spective places our divine Lord and Master has placed us 
 in, as husbands to love their wives, and be not bitter 
 against them. Wives to submit themselves to their own 
 husbands. Servants to be obedient to their masters, and 
 please them well in all things. Masters to give unto 
 their servants that which is just and equal. Parents 
 not to provoke their children to anger lest they be dis- 
 couraged ; as well as for children to obev their parents. 
 Col. iii. 
 
 Lastly, we should look to our own souls, strive to walk 
 humbly with God, and study to show ourselves approved 
 of him in all things, patrons of good works, and endeavor 
 to keep a conscience void of offence, to check and keep 
 under as much as possible all our unruly passions : to 
 watch and pray, and avoid, as far as in us lies, giving 
 any cause whereby the enemies of the Lord may speak 
 evil of us, or blaspheme that worthy name by which we 
 
174 HISTORY OF THE 
 
 are called. Ready at all times to reprove vice, striving 
 to confirm all our reproofs, counsels, or admonitions by a 
 regular life, pious walk, and godly conversation. We 
 should be careful to read and study the Scriptures, and 
 often to withdraw from the hurries of life to secret prayer 
 and meditation ; for where these duties are neglected, our 
 case becomes very alarming, we then grow cold, back- 
 slide, and in a particular manner may give the enemy of 
 souls great advantage over us. 
 
 And now may the kind and good Lord strengthen, up- 
 hold, and enable you to watch and pray, fill you with 
 every good word and work, comfort you abundantly, and 
 preserve you blameless until his second appearance to 
 visit his sleeping saints, and to be admired by all who 
 love him, and long for his glorious appearance. Amen, 
 Signed by order, 
 
 NATHAN MAYO, Moderator, 
 LEMUEL BURKITT, Clerk. 
 
 CHAPTER X. 
 
 1. What a True Church of Christ is, the Manner of re- 
 ceiving Members, Constitution, Discipline, Officers, &c, 
 — 2. History of the Seven Churches east of Chowan 
 River, viz: Camden, Yoppim, Cowenjock, Sawyer's 
 Creek, Knobscrook, Flatty Creek, and Ballard's Bridge. 
 — 3. Memoirs of Elders Done, Cole, Harmon, Welsh, 
 &c. 
 
 Having gone through the material parts 
 of the History of the Association, we shall 
 now proceed to the history of the churches, 
 as they relate to the Kehukee Association, 
 
KEHUKEE BAPTIST ASSOCIATION. 175 
 
 and to the Virginia Portsmouth and Nense 
 Associations, which were formed out of 
 this. And before we enter on the descrip- 
 tion of the same, it would be necessary to 
 say something about a church of Christ; its 
 constitution, officers, their ordination, church 
 government, &c. 
 
 A church of Christ is a congregation of 
 men and women, publicly professing faith 
 in Christ Jesus, and being regularly bap- 
 tized by immersion, who have covenanted 
 together, given themselves up to one an- 
 other in the Lord, to be governed by his 
 word, and to be guided by a regular and 
 proper discipline, agreeably to the Holy 
 Scriptures. [See Preface.] 
 
 The customary way which the Baptist 
 churches in the Kehukee Association, re- 
 ceive members into church fellowship is, 
 for the person who is desirous of admission 
 into the church to attend at church confer- 
 ences ; and when conference sits, to come 
 into the church and signify his intention 
 to the minister, or some of the members; 
 and the church then sitting, the party who 
 applies shall relate his experience, setting 
 forth how the Lord awakened him, and 
 brought him to a sense of his lost state by 
 nature ; how he had seen the insufficiency 
 of his own w r orks to save him : and how 
 the Lord had revealed to him the way of 
 
176 HISTORY OF THE 
 
 life and salvation through Jesus Christ ; 
 and the reasons he has to believe that he 
 is interested in this glorious plan ; and the 
 evidences that he has become a new crea- 
 ture. If any doubt remain, the minister, or 
 any of the members present, ask such ques- 
 tions as are necessary relative thereto ; and 
 satisfaction being obtained, then the minis- 
 ter usually asks the church respecting the 
 life and conversation of the candidate. And 
 if there be general satisfaction, the minister 
 and members give him the right hand of 
 fellowship. Then a time is appointed for 
 his baptism ; and being assembled at the 
 side of some convenient water, after sing- 
 ing and prayer, the minister takes the can- 
 didate by the hand, and leads him into the 
 water ; and at the same time having hold 
 of the hands of the party to be baptized in 
 one of his, and the other hand holding by a 
 handkerchief tied fast round his head, shall 
 dip him discreetly backwards,* all under 
 water, expressing these words, or some 
 similar thereto : " In the name of our Lord 
 
 * The practice of baptizing backwards has been object- 
 ed to by some societies ; and therefore has been practiced 
 by dipping the person forwards. And some others, by 
 -way of ridicule, say " They have no opinion of persons 
 going to heaven backwards." To such we reply, " The 
 Scriptures call baptism a burial, Kom. vi. 4 ; and we all 
 know that it is not customary to bury people with their 
 faces downward." 
 
KEHUKEE BAPTIST ASSOCIATION. 177 
 
 Jesus Christ, and by the authority of our 
 office, I baptize thee in the name of the Fa- 
 ther, and of the Son, and of the Holy 
 Ghost." After the solemnity is performed, 
 they both, coming up out of the water, join 
 the congregation in singing, 
 
 " Do we not know that solemn word, 
 That we are buried with the Lord ; 
 Baptized into his death, and then 
 Put off the body of our sin," &c. 
 
 At the water, the newly baptized person 
 is met by the brethren, who sometimes sa- 
 lute him thus, " You are welcome to the 
 c?~oss, dear brother." 
 
 Some years past it was usual, after the 
 party baptized was dressed and had come 
 into the congregation, for the minister to 
 lay his hands on him and pray. But of 
 late years the practice of laying on of hands 
 on baptized members is disused in the Ke- 
 hukee Association; as it is thought the few 
 passages which mention it in the New Tes- 
 tament allude to miraculous gifts being 
 conveyed by the laying on of the hands of 
 inspired men in the apostolic days. 
 
 As to the number sufficient to constitute 
 a church, we do not know the Scriptures 
 point out. Some suppose it is necessary 
 there should be thirteen, because Jesus and 
 the twelve apostles were present at the first 
 celebration of the supper. Others descend- 
 12 
 
178 HISTORY OF THE 
 
 ed to seven. Tertullian to three; ubi.tres 
 ecclesia est Exh. de cast, Ch. 7. Our Lord 
 says, where two or three are gathered to- 
 gether in my name, I will be in the midst 
 of them ; and we read of churches being in 
 some houses or families, as was the case 
 with Aquilla and Priscilla, Rom. xvi. 5. 
 1 Cor. xvi. 19; also that of Philemon, verse 
 2. The church in thy house. Yet, not- 
 withstanding, we are left at an uncertainty 
 to know how many were in those families ; 
 nor can we suppose any particular number 
 is intended by our Lord. We judge that 
 where there are a sufficient number to carry 
 on church discipline, with suitable church 
 officers, it is sufficient to constitute a 
 church. 
 
 In the next place we will treat of the 
 manner in w r hich a church is constituted, 
 according to the mode usually practiced in 
 our Association. 
 
 The newly-constituted churches in this 
 Association are such as have been con- 
 stituted out of the old churches, being 
 branches or arms of the same. Being ga- 
 thered, baptized, and received members of 
 such churches : and, when ripe for consti- 
 tution, usually petition the body for dismis- 
 sion in order thereto; and having obtained 
 a regular dismission, a day of fasting ap- 
 pointed for the purpose, one or more minis- 
 
KEHUKEE BAPTIST ASSOCIATION. 179 
 
 ters present, the members all should be 
 present, and give in a list of their names, 
 and produce their dismission from the 
 body. The ministers inquire whether it is 
 their desire to become a church, whether 
 their habitations are near enough to each 
 ether conveniently to attend church con- 
 ferences? Whether they are so well ac- 
 quainted with each other's life and conver- 
 sation as to coalesce into one body, and 
 walk together in love and fellowship ? 
 Whether it is their intention to keep up a 
 regular discipline agreeably to the Scrip- 
 tures, to make God's Word the rule of 
 their conduct in church government, obey- 
 ing his ordinances, and in matters of faith, 
 and all other things relative thereto in a 
 church relation, and by these things distin- 
 guish themselves as a true church of 
 Christ? These things being answered in 
 the affirmative, then a covenant is pro- 
 duced, similar to that mentioned at page 
 34, and being read, consented to, and sub- 
 scribed, the ministers pronounce them a 
 church, in some such words as these, "In 
 the name of our Lord Jesus Christ, and by 
 the authority of our office, we pronounce 
 you [mentioning their names] a true Gos- 
 pel church; endowed with all necessary 
 power towards becoming a complete organ- 
 ized body, and the due government of your 
 
180 HISTORY OF THE 
 
 selves ; and therefore stand bound to make 
 proper use of that power, as ye shall an- 
 swer it to the Head of the church. On 
 whose name let us further call." Then 
 they pray to God for a blessing on them, 
 and conclude by singing his praise, and 
 giving each other the right hand of fellow- 
 ship. The church thus constituted, have 
 full power to choose their officers, receive 
 members, and deal with offenders. The 
 last case is, when any member transgresses 
 and sins against God, any member or mem- 
 bers who are acquainted with it ought to 
 go and charge the offending brother with 
 the crime ; and if he make confession of his 
 sin and appear penitent, and the offence be 
 of a private nature, the dealing is carried 
 no further. See Mat. xviii. But if it be 
 a public transgression, he must be cited to 
 appear before the church ; and being 
 charged with the crime, if he confess it, 
 and express satisfactory signs of repentance, 
 he is then restored to fellowship : But if he 
 prove incorrigible, he is put out of the com- 
 munion of the church until he be restored 
 by repentance and reformation. 
 
 The principal officers in the church are 
 ministers and deacons. It has long been 
 the opinion of the Association that there is 
 no more to be continued in the church, or 
 that is sufficiently authorized from the 
 
KEHUKEE BAPTIST ASSOCIATION. 181 
 
 Word of God. The churches in the Ke- 
 hukee Association, at first, had ruling el- 
 ders. But it has a great while been the 
 opinion of most of the churches belonging 
 to that Association, that there are no riding 
 elders mentioned in the Scriptures, distinct 
 from teachers, who are called elders. There- 
 fore the practice of having ruling elders 
 distinct from the ministers is laid aside. 
 This subject has often been debated in the 
 Association, and the only reasons which 
 they have assigned for not having ruling 
 elders, when those queries have been dis- 
 cussed, are, 1. The Word of God nowhere 
 points out the qualifications of such officers, 
 as is the case with ministers and deacons, 
 
 2. No example in the New Testament of 
 any being called, nor the time when, and 
 manner how they were ordained to office. 
 
 3. No work prescribed in the Word of God 
 for them to do. The minister's work is 
 pointed out, " To teach, rebuke, exhort," 
 &c. The deacon's work prescribed, viz : 
 11 To serve tables. 77 But no work for a rul- 
 ing elder. The work designed for an elder, 
 according to Mr. Hooker and others, would 
 be expressly to break one of Christ's com- 
 mands. If thy brother trespass against 
 thee, says our Lord, go and tell him his 
 fault: But they say, we must go and tell 
 the elders of it, and it is their work to try 
 
182 HISTORY OF THE 
 
 to settle it. Upon the whole, we know not 
 anything they have to do, distinct from 
 the minister, deacon, and what is every 
 member's duty to do. 
 
 As we hold only these two, and as the 
 office, call, and ordination of a minister 
 have been treated of before, we shall only 
 give an example of the ordination of a 
 deacon. 
 
 It is necessary there should be two or 
 more deacons in every church. The office 
 of a deacon is secular, extending to all the 
 secular affairs of the church. Acts vi. 2, 
 3, 4. His office authorizes him to require, 
 receive, and layout money towards answer- 
 ing the church's worldly necessity. The 
 Scriptures when speaking of his office 
 note it under the terms, business, daily mi- 
 nistration, helping, caring for the poor, col- 
 lecting, distributing, and. servifig tables, viz: 
 the table of the Lord, table of the minister, 
 and the table of the poor. Acts, vi. 5. 1 
 Cor. xii. 28. Gal. ii. 10. John xii. 6. Their 
 qualifications are expressed both negatively 
 and positively by the Apostle Paul — Not 
 doubled tongued, not greedy of filthy lucre ; 
 but grave, holding the mystery of the faith 
 in a pure conscience ; approved, blameless, 
 the husband of one wife, ruling his children 
 and house well, men of honest report, full of 
 the Holy Ghost and wisdom, 1 Tim. iii. 
 
KEHUKEE BAPTIST ASSOCIATION. 183 
 
 chap. Acts vi. 3. Requisite to their or- 
 dination, it is necessary there be, 1. A 
 meeting of the church. 2. Two ministers 
 present at least. The ministers to inquire 
 into their call and qualification, then lay- 
 hands on them and pray; and conclude 
 the solemnity by a charge given, and sing- 
 ing God's praise, in a hymn suitable to the 
 occasion. 
 
 The Kehukee Association at present 
 contains thirty-one churches, viz : Bertie, 
 Camden, Cashie, Chowan, and Gates, Cow- 
 enjock, Connoho, Connetoe, Connaritsey, 
 Cross Roads in Edgecomb, Falls of Tar 
 River, Fishing Creek, Flat Swamp, Flatty 
 Creek, Great Swamp, Haywood's Meeting- 
 House, in Franklin, Kehukee, Knobscrook, 
 Morattuck, Mattamuskeet, Maple Spring, 
 Pungo, Quonkey, Rocky Swamp, Reedy 
 Creek, Sandy Creek, Sawyer's Creek, 
 Scuppernong, Skewarky, Wiccacon, Me- 
 herrin, and Yoppim. 
 
 These churches originally took their 
 names from some water-course near which 
 the meeting-house stands, and if there be 
 no water-course near, nor other noted place, 
 they usually bear the name of the county 
 where the churches are. And in the mi- 
 nutes of each Association, they are printed 
 as they stand alphabetically. The Bertie 
 church is the first in order, and the first in 
 
184 HISTORY OF THE 
 
 the Association on its present plan; but 
 not the first constituted church. We shall 
 treat of the churches, not as they stand in 
 alphabetical order, but as they are connect- 
 ed in Union meetings. Beginning with 
 those on the east of Chowan River. And 
 first with the Carnden church. 
 
 THE CHURCH IN CAMDEN COUNTY, NORTH 
 CAROLINA. 
 
 This is an ancient and respectable 
 church. This church (according to Asp- 
 lund's Register) was constituted in the 
 year 1757. More can be said of this than 
 any church in our connection, with respect 
 to her fruitfulness. She has borne nine 
 sons, or ministers of the Gospel ; and six 
 daughters, or constituted churches. Nine 
 ministers have been raised in this church, 
 viz : Elder Barges, and his two sons, John 
 and William Burg es ; and Elders Burkitt, 
 Etheridge, White, Davis Biggs, Lurry, and 
 Duncan. Six churches have been consti- 
 tuted from this, viz : Pungo, in Princess 
 Anne county, Virginia, Cowenjock, Saw- 
 yer's Creek, Knobscrook, Flatty Creek, and 
 Yoppim. And the churches at Black Wa- 
 ter, and London Bridge, in Princess Anne, 
 may also claim affinity, being descendants 
 from one of her children. It is believed 
 
KEHUKEE BAPTIST ASSOCIATION. 185 
 
 that this church was originally gathered 
 and organized on the Free-will plan, but 
 has for a great many years been established 
 on the orthodox system. Elder John Bur- 
 ges was a burning and shining light, and 
 in his day the doctrines they held were 
 purely Calvinistic. After the death of El- 
 der Burges, they were attended occasion- 
 ally by Elders Charles Daniels, John 
 Moore, John Meglamre, and other travel- 
 ing ministers, until Elder Abbot took the 
 care of them. And after the death of El- 
 der Abbot, Elder Davis Biggs took the care 
 of that church for a few years, then resign- 
 ing his pastoral charge, he left them and 
 moved to Portsmouth. 
 
 Religion has had its ebbing and flowing 
 in that church for many years. Sometimes 
 it appeard at a low ebb, then it would revive. 
 About three years since commenced a hap- 
 py revival, which has continued for some 
 time. A good many have been called in in 
 this stir. Their meetings are holden the 
 Saturday before the first Sunday in every 
 month. Their yearly meetings, the Sat- 
 urday before the first Sunday in Septem- 
 ber ; and quarterly meetings, regularly once 
 in three months after, throughout the year. 
 
186 HISTORY OF THE 
 
 THE CHURCH AT YOPPIM, CHOWAN COUNTY, 
 NORTH CAROLINA, 
 
 Is so called because the members thereof 
 are near to, and the meeting-house stands on 
 the head waters of Yoppim River — a small 
 river which divides the counties of Chowan 
 and Perquimans. This church was origin- 
 ally a branch of the Camden church, and 
 was constituted a little after the Revolution 
 at the Falls of Tar River, and was one of 
 the ten churches that first composed our 
 body at Sappony, in Sussex county, Vir- 
 ginia. 
 
 The Gospel, by the Baptists, was first 
 preached here about 1764. Elders Henry 
 Done, John Burges, Henry Abbot and Wil- 
 liam Cole were some of the first Baptist 
 ministers of our order, who preached about 
 Yoppim. Elder Done was born, raised, and 
 baptized in England; came over to America, 
 and lived not far from Edenton. He was a 
 man of a very extensive memory, had a good 
 acquaintance with the Scriptures, and a re- 
 markable gift in prayer, and tolerable good 
 in exhortation ; but not extraordinary in 
 preaching. He became a member of this 
 church after it was gathered, and continued 
 in it with approbation for several years. 
 But by reason of his advanced state in life, 
 he did not preach very frequently. He had 
 
KEHUKEE BAPTIST ASSOCIATION. 187 
 
 no wife nor family; and at last finished his 
 course with joy, being nearly 80 years of 
 age. 
 
 Elder Cole w T as from a small boy brought 
 up to the sea, and was miraculously convert- 
 ed on a voyage to Lisbon. While on the 
 passage the Lord was pleased to show him 
 what a vile sinner he was, and his danger- 
 ous state by nature. In his distress, never 
 having had a religious education, and no re- 
 ligious book on board, except the Bible, he 
 had no where to apply for direction but to 
 the Lord. He searched the Scriptures, and 
 his distress increased to such an height he 
 was not able to perform his duty on board 
 the vessel. He used to say, when his soul 
 was overwhelmed in sorrow and he read 
 how in times of old some would repent in 
 sackcloth and ashes, he would go down in 
 the vessel, and wallow and cover himself in 
 a heap of sand, hoping the Lord would hear 
 him, but he found no relief. But at last it 
 pleased God to reveal his Son in him, the 
 hope of Glory ; and his soul was in such 
 raptures and joys, he could not contain him- 
 self night nor day. Praying, praising God, 
 and exhorting the sailors, were his chief 
 employ. He was mate of the vessel, and 
 in the absence of the captain, frequently 
 would order the sailors in his presence, and 
 begin to preach to them. The captain 
 
188 HISTORY OF THE 
 
 thought him mad, and threatened to have 
 him put in irons. He at this time, for want 
 of better information, thought he could work 
 miracles, and often told the captain he could 
 drink poison, or walk on the water. But 
 the Lord through his goodness prevented 
 him from making the attempt. He at length 
 was measurably convinced that the power 
 of working miracles was ceased, from an 
 attempt he made to cut off one of his toes 
 with a razor, and had partly done so, but 
 could not heal it. As soon as he arrived at 
 Edenton, he began to preach to the inhabit- 
 ants. The people had their attention very 
 much engaged, from a report which pre- 
 vailed. It was said a man was to preach, 
 who " declared he had been dead and was 
 alive again ; and that he should never die." 
 Who reported it, we know not, but take it 
 in a spiritual sense it might be true. He 
 travelled to the south and met with some 
 free-will Baptists, and was baptized by 
 Elder Win field. He lived awhile near 
 Yoppim, then moved to Princess Anne, 
 thence to Bertie, and then into Hertford 
 county; and in or about the year 1785, he 
 left this country, master of a vessel bound to 
 the West Indies, and he nor any of his men 
 ever returned again; w 7 e expect he made 
 his grave in the great deep. He was a very 
 pious, zealous, good Christian, and we hope 
 
KEHUKEE BAPTIST ASSOCIATION. 189 
 
 he is now where winds and waves can no 
 more distress, He left a wife and several 
 small children behind, who some time past 
 removed to Cumberland in Tennessee. 
 
 The first person we know of who was a 
 resident near Yoppim, and was received into 
 the Baptist church, was Joseph Creecy, a 
 man of considerable fortune, and in much 
 esteem amongst the people. After he had 
 a hope the Lord had converted his soul, he 
 went down to Pasquotank (now Camden) 
 and was baptized by Elder Burges. And 
 it raised the admiration of his neighbors, 
 because when he was baptized, it was in the 
 time of a great snow. But we think we can, 
 as old experienced ministers, who have bap- 
 tized hundreds, testify that we never knew 
 a person receive any damage by going into 
 the water at such times; no, not even so 
 much as to take cold. After brother Creecy 
 had joined the church, soon after Abraham 
 Jennet, Delight Nixon, Jonathan Haughton, 
 Thomas and Mary Burkitt, Melvin Dukes, 
 and others were baptized. 
 
 About this time, Elder Lemuel Burkitt, 
 son of Thomas and Mary, got awakened, 
 and had reason to hope he experienced con- 
 verting grace, and began to read in public 
 congregations at his father's, near where the 
 meeting-house now stands. He was now 
 twenty years of age. After entertaining 
 
190 HISTORY OF THE 
 
 the people with Whitefield's and Willison's 
 sermons for a while, he began to write his 
 own sermons and read them to the people, 
 and to pray with them. Some time after 
 he was convinced of the duty of baptism, 
 and was baptized by Elder Abbot in Pas- 
 quotank River, July, 1771, and began to 
 preach the Gospel in two months after. 
 
 The few members who were gathered 
 here, continued a branch of Camden church. 
 Elder Abbot used to attend them at times, 
 and the places he preached at, w^ere chiefly 
 Joseph Creecy's and Thomas Burkitt's. 
 This branch kept increasing until the year 
 1775, when it became a constituted body. 
 The meeting-house is east of Eden ton, about 
 five miles. 
 
 After the Constitution took place, they 
 were still attended by Elder Abbot for some 
 time, until it pleased Divine Providence to 
 raise up and call to the ministry Elder 
 Thomas Harmon, who some time after was 
 ordained pastor of that church, by Elders 
 Burkitt and Welsh. Elder Harmon con- 
 tinued preaching and baptizing for several 
 years; then applied to the church for, and 
 received a dismission, and moved to Cum- 
 berland, where he died. The church after 
 this for a while were without a pastor, until 
 Elder Ross came and took the charge of 
 them, who is now their existing pastor. 
 
KEHUKEE BAPTIST ASSOCIATION. 191 
 
 Their public meetings are holden at Yop- 
 pim meeting-house, on the Saturday before 
 the fourth Sunday in every month. Yearly 
 meeting in August, and quarterly in No- 
 vember, February, and May. On the Sa- 
 turday before the second Sunday in every 
 month, are stated meetings at Yoppim 
 chapel. This church has had lately a com- 
 fortable revival; thirty-four were baptized 
 here last year; and the church now contains 
 one hundred and seventy-six members. 
 
 THE CHURCH AT COWENJOCK, CURRITUCK 
 COUNTY, NORTH CAROLINA. 
 
 This church was also a branch of the 
 church in Camden. The members near 
 this place were at first received at the old 
 meeting-house in Camden, and continued 
 members of that church for some time, until 
 they erected a meeting-house near Cowen- 
 jock; and conference was then holden here 
 and communion administered. In the year 
 1780 (according to Asplund's Register) 
 they were constituted into a church, but 
 were without a settled pastor. Elders 
 Jonathan Barnes and William Lurry were 
 preachers in this church. They are now 
 attended, and the ordinances administered 
 to them by Elder Etheridge. We are en- 
 couraged by their letter to the last Associa- 
 
192 HISTORY OF THE 
 
 tion to hope that a revival is taking place 
 amongst them. Their number of members 
 at present is fifty. 
 
 THE CHURCH ON SAWYER'S CREEK, CAMDEN 
 
 COUNTY, 
 
 Was likewise a branch of Camden old 
 church. The members who originally 
 composed this church were received at the 
 old meeting-house, and became members 
 there, until a very commodious meeting- 
 house was erected on Sawyer's Creek. 
 Then a number were dismissed from that 
 church, and were constituted into a church 
 here about 1790, and Elder Thomas Ethe- 
 ridge became their pastor. The members 
 of this and the Camden church are inter- 
 mixed, and there are no natural bounds 
 which divide the churches. There has 
 been no great revival here, nor many mem- 
 bers added since the constitution thereof. 
 The church only contains about thirty-four 
 members. There are no ministerial gifts 
 in this church that we know of, except 
 Elder Etheridge. 
 
 THE CHURCH AT KNOBSCROOK, PASQUOTANK 
 COUNTY, NORTH CAROLINA, 
 
 Was also a branch of the church in 
 Camden. The meeting-house at which 
 
kehukee baptist association. 193 
 
 this church assembles is within two miles 
 of Elizabeth City, the metropolis of Pas- 
 quotank. Several of the members who 
 belonged to this church were baptized a 
 good many years ago, and continued mem- 
 bers of the church in Camden until about 
 1786, when they w^ere constituted into a 
 church. 
 
 The Gospel was first preached in this 
 neighborhood by the Baptists about 1760, 
 Elders B urges, Abbot, and Game well 
 were some of the first ministers who 
 preached here. Elder Burkitt used to at- 
 tend them very frequently in 1771 and 
 1772. There were two brethren in the 
 ministry, viz : SmitJison and Jennings, in 
 this branch of the church, who used to ex- 
 ercise their gifts in public ; but they never 
 became very popular. This church has 
 never increased much since her constitu- 
 tion. They only contain, according to the 
 accounts returned to the last Association, 
 about twenty-five members. They have 
 no settled pastor at present. They are at- 
 tended by traveling ministers, and Elder 
 Etheridge usually administers the ordi- 
 nances to them. There are some very re- 
 spectable members in this little church. 
 Bailey Jackson, Esq., one of their mem- 
 bers, has been a member of the General 
 Assembly for that county several years. 
 13 
 
194 HISTORY OF THE 
 
 From their last accounts we hope a revival 
 is taking place in this church. 
 
 THE CHURCH AT FLATTY CREEK, IN THE 
 SAME COUNTY. 
 
 This church is so called, because the 
 members thereof live and the meeting- 
 house stands near a creek so called, in Pas- 
 quotank county, to the east of Nixonton. 
 It was formerly a branch of Camden 
 church, and the members who were first 
 received and baptized here belonged to 
 that church. Elder Gamewell used to at- 
 tend at Col. Lowry's, and baptized some 
 members. Elder Abbot used to attend on 
 Newbiggin Creek, and received some. El- 
 der Burkitt used to attend statedly at Wil- 
 liam Freshwater's, in 1772. After a suffi- 
 cient number were gathered, they were 
 constituted into a church in 1790. There 
 were two members in this church who 
 used to exercise their gifts in the work of 
 the ministry, viz : Pendleton and Luten. 
 The church some years past were reduced 
 to a very low ebb with respect to religion. 
 The church got divided, and very little or 
 no discipline was carried on in the church, 
 and the ordinances entirely omitted, until 
 very lately the church agreed to meet to- 
 gether, and come under re-examination, 
 
KEHUKEE BAPTIST ASSOCIATION*. 195 
 
 and such with whom the church had not 
 fellowship to be set aside ; which was ac- 
 cordingly done. Many of the old mem- 
 bers died, and moved away in the time of 
 the declension, so that the church, since her 
 new settlement, only consisted of twenty- 
 six members, nine of whom were baptized 
 in a short time after. They inform us in 
 their letter to the last Association that the 
 Lord is carrying on a gracious work 
 amongst them, and love and fellowship 
 seem to abound. They have no settled 
 pastor. Elder Martin Ross attends them, 
 preaches, and administers the ordinances to 
 them. 
 
 THE CHURCH AT BALLARD\S BRIDGE, IN 
 CHOWAN COUNTY. 
 
 The meeting-house at which this con- 
 gregation assembles is about fourteen miles 
 west of Edenton, and stands near a creek 
 bridge, called Ballard's Bridge. The first 
 Baptist minister of our order who preached 
 near this place was Elder Burkitt, In 
 the year 1772, he preached once or twice 
 near Terrapin Hill And by reason of a 
 remarkable dream he had, occasioned him 
 and Elder Dargan to preach several ser- 
 mons in those regions ; and we believe 
 were attended with a peculiar blessing. 
 
196 HISTORY OF THE 
 
 We do not place much confidence in 
 dreams, but we believe that the Lord 
 sometimes warns his people in dreams. 
 This appears to be the case in the present 
 instance, as related by Elder Burkitt. 
 And from the happy effects which took 
 place consequent thereon, and for the sa- 
 tisfaction of our readers how the Lord car- 
 ries into effect his divine purposes, we will 
 give a relation of the whole matter. In 
 the year 1772, Elder Burkitt and Elder 
 Abbot traveled together from Camden to 
 Amelia, in Virginia, to preach the Gospel. 
 On their return, they parted at Suffolk 
 town; he intending for Camden, and Elder 
 Burkitt for Edenton. It is about fifty-five 
 miles from Suffolk to Edenton. This dis- 
 tance Elder Burkitt rode by himself; and, 
 as he traveled the road, his mind seemed 
 solemnly impressed with a sense of the 
 state of that people, as there appeared to be 
 none who professed religion, or seemed to 
 care for their soul's concern. In the even- 
 ing he took up his quarters near Ballard's 
 Bridge, and the people of the house had no 
 thought about religion. The small children 
 were so well trained up in vice, that a 
 small boy about nine or ten years of age 
 had a pack of cards, and was challenging 
 the whole company to play. Elder Bur- 
 kitt being a good deal fatigued, went to 
 
KEHUKEE BAPTIST ASSOCIATION. 197 
 
 bed; and that night he dreamed that an 
 angel of God appeared to him, with a map 
 in his hand, on which was drawn the figure 
 of the roads, on which he said the Gospel 
 had never been preached, viz: from Suf- 
 folk to Edenton, from Suffolk to the Great 
 Bridge, and from Suffolk to the head of 
 Perquimans River. This was represented 
 in drawn lines on paper, and appeared so 
 plainly in his view, that he drew off the 
 figure next day in his journal. The angel 
 of whom he dreamed, ordered Elder Bur- 
 kitt, as he thought, to " Call for Elder 
 JonathciJi Thomas, or Elder Dargan, and 
 make appointments, and offer to preach the 
 Gospel to these people twice in each place; 
 and if they refuse to hear, he should be 
 clear from their blood." Accordingly, 
 Elder Burkitt, without delay, applied to 
 Elder Dargan, appointed, attended, and 
 preached at the respective places. Elder 
 Welsh, a resident near Ballard's Bridge, 
 hearing that the Baptists were about to 
 preach in these parts, and hearing of seve- 
 ral appointments, was resolved to attend all 
 of them, and hear all he could, as he ex- 
 pected to hear some strange doctrine from 
 these New-Light Baptists. 
 
 Accordingly he attended ; and as he often 
 has said, the first or second sermon he was 
 stricken with conviction, and never rested 
 
198 HISTORY OF THE 
 
 satisfied until he had a hope his soul was 
 converted. He was baptized and joined the 
 church near Wiccacon, which was a branch 
 of the church at Cashie. Thus the work 
 began about Ballard's Bridge. Elder Welsh 
 became a pious zealous preacher of the Gos- 
 pel. And soon after he began to preach, 
 several others got converted in this neigh- 
 borhood, and joined the same church, until 
 a sufficient number were gathered, and then 
 they were constituted into a church, in 
 1781. Elder Welsh became their pastor, 
 and continued several years, until it was the 
 will of his Lord and Master to call him 
 home. The church was then a few years 
 without a pastor. At length Elder John 
 M'Cabe became the pastor thereof, and con- 
 tinues in that office to the present time, 
 They have experienced no great revivals of 
 late. Their yearly meeting is the Saturday 
 before the second Sunday in August, and 
 quarterly once in three months from that 
 time throughout the year. Their number 
 at present is about seventy ~nin§. 
 
KEHUKEE BAPTIST ASSOCIATION. 199 
 
 CHAPTER XI. 
 
 History of the five churches that compose the Bertie Union 
 Meeting; containing the churches belonging to the 
 Association between Roanoke, Chowan, and Meherrin, 
 viz : The Bertie church, the church at Cashie, Wic- 
 cacon, Meherrin and Connaritey. 
 
 These seven churches last treated of 
 compose the Union Meeting east of Chowan 
 river; we shall next in place give a short 
 description of the Bertie Union Meeting, and 
 first of the 
 
 BERTIE CHURCH. 
 
 This church was so called because it was 
 the first church constituted in that county, 
 and many of the members thereof, at the 
 first establishment of the same, were scat- 
 tered over the country in different neigh- 
 borhoods. But at present there are four 
 constituted churches in the country. The 
 church at Cashie was the next to this, and 
 when that church was gathered in the same 
 county, this still retained the name of the 
 Bertie Church, and that the name of Cashie 
 Church. This church was originally at 
 her first constitution what was then called 
 
200 HISTORY OF THE 
 
 a Regular Baptist church, and we think we 
 can boast that we have never as yet departed 
 from our original principles. This church 
 was the first in the Kehukee Association that 
 raised a bar of communion against the 
 members baptized in unbelief, and has ever 
 since, in the minutes, stood the first in order 
 on the list. The meeting-house stands in 
 the upper end of the county, about three 
 miles from Norfleefs ferry, on Roanoke 
 river, and about two from Sandy-Run, 
 The first minister of the Baptist society 
 who preached in this neighborhood, of our 
 order, was Elder Thomas Pope, and through 
 his instrumentality the church was gathered 
 here ; and Elder Abington, who was con- 
 verted under the ministry of Elder Pope? 
 joined this church, and at length became 
 the pastor thereof about the year 1764, and 
 continued until his death in the pastoral 
 function. After the death of Elder Abing- 
 ton the church was greatly reduced. " Ini- 
 quity abounded and the love of many waxed 
 cold." Disorders and divisions took place 
 amongst many of the members, but there 
 were a few who remained steadfast and or- 
 derly. The great desire these had for a re- 
 formation and revival in the church, induced 
 them to petition the Association in 1772, for 
 advice in this matter. The Association 
 taking the same under consideration, ap- 
 
KEHUKEE BAPTIST ASSOCIATION. 201 
 
 pointed Elders Jonathan Thomas, John 
 Moore and Lemuel Burkitt to attend them, 
 and advise them to such measures as were 
 likely to regain a general fellowship in the 
 church, who accordingly attended, and in 
 conference assembled, advised the church to 
 relate their experiences and come under re- 
 examination ; and for all disorderly mem- 
 bers, and such as with whom the church 
 had not fellowship, to be excluded. Which 
 they agreed to and accordingly put in prac- 
 tice, and a majority of members were re- 
 ceived, and some were refused. The church 
 thus established on a new constitution made 
 choice of Elder Burkitt for their pastor, 
 who was accordingly ordained by Elders 
 Thomas and Meglamre, November, 1773. 
 The succeeding year a very considerable re- 
 vival took place in this church. Many at- 
 tended on the word preached, appeared 
 wonderfully affected, and an uncommon 
 power was manifest amongst the people. 
 Some would fall to the ground as suddenly 
 as if stricken by lightning, and would to ap- 
 pearance remain in a state of insensibility 
 for hours, not able to move a limb. Some 
 would be taken with a tremor as if they had 
 a violent ague. Others would be so power- 
 fully affected, they would be exercised 
 nearly like a person with the hiccup. And 
 many were truly affected at heart who made 
 
202 HISTORY OF THE 
 
 little or no noise. Thus the work began, 
 increased and was carried on, so that Elder 
 Burkitt within two years after he took the 
 charge of this church, baptized nearly one 
 hundred and fifty. In the time of the re- 
 vival there was a branch gathered in North- 
 ampton county, N. C, on and near Pottacasy 
 Creek, where there has since been a meet- 
 ing-house built, and to which a considerable 
 part of this church belongs, and have been 
 a long time ripe for constitution, but will 
 not as yet consent to it. Another branch 
 was gathered in Bertie on Connaritsy, which 
 is now constituted into a church, and has 
 become a member of the Association. After 
 a few years this extraordinary work in a 
 measure subsided, and many of the old 
 members died, and a considerable number 
 moved to the western countries, and some 
 were excommunicated for disorders, and but 
 few added, so that the number of members 
 was greatly reduced, and the state of reli- 
 gion very cold until the year 1801, when 
 Elder Burkitt took a journey to the States of 
 Tennessee and Kentucky, and was absent 
 from his church on the journey nearly four 
 months. When he returned his soul seemed 
 full of love, and his religious exercises 
 greatly revived at seeing the great revival 
 in Kentucky. His church seemed very 
 glad to see him return, and soon after agra- 
 
KEHUKEE BAPTIST ASSOCIATION. 203 
 
 cious revival took place again in this church. 
 The congregation increased. Evening meet- 
 ings again were appointed, and more at- 
 tended th^m than used to attend Sunday 
 meetings before. The word preached was 
 usually attended with a blessing. The 
 hearts of the people seemed open. A fast 
 was proclaimed by the church, and the Lord 
 heard the prayers of his church. And com- 
 monly when a revival takes place in a 
 church, the people of God are made greatly 
 to desire it previous to its commencement. 
 The youth appeared to be the first imprest 
 with a religious concern. Seldom a meet- 
 ing after the revival took place but what 
 some offered for membership — four, five, 
 six; and as many as eleven have been bap- 
 tized at a time. In about two years as many 
 as one hundred and fifty have been baptized. 
 Many traveling ministers visited us in the 
 time of revival, and their labors seemed 
 blessed. As this church was the first that 
 experienced a revival in this part of the As- 
 sociation, so the work spread through the 
 adjacent churches. Some of almost all 
 ages, from sixteen to eighty have been call- 
 ed in and joined this church. Several 
 worthy characters have been added to the 
 church in the revival. Several in the com- 
 mission of the peace, and others in office 
 have been baptized here. And although 
 
204 HISTORY OF THE 
 
 the work was not so rapid in its progress as 
 in some other places, and we might reason- 
 ably expect that some chaff as well as good 
 wheat would be gathered into the garner, 
 yet we can bless God, we have not as yet 
 had occasion to exclude one member from 
 fellowship since the revival commenced. 
 
 Since the first constitution of this church, 
 a few ministering brethren have been 
 raised up in it, and called to the work of 
 the ministry, viz: Elders Amos Harrell, 
 Robert Moral, M' Allister Vinson, Pitts Kir- 
 by, Frederick Futrall, James Rutland, and 
 James Vinson. Elder Harrell has been 
 dismissed, and is now a member of the 
 church at Connoho, and become their pas- 
 tor. Elder Moral was dismissed to the 
 church on Meherrin, in Southampton, Vir- 
 ginia, and become their pastor. Pitts Kir- 
 by and Frederick Futrall are dismissed 
 from the church militant to the church tri- 
 umphant. James Vinson was a member 
 of that branch of the church on Pottacasy, 
 and a resident of Northampton county — he 
 was a pious, good man. He exercised his 
 gift several years, but never had the charge 
 of any church. He was in the commission 
 of the peace, and was a member of the 
 Convention for the deliberation of the Fe- 
 deral Constitution. He was sheriff of the 
 county of Northampton the year before he 
 
KEHUKEE BAPTIST ASSOCIATION. 205 
 
 died. He departed this life December, 1798. 
 The number of members at present in the 
 Bertie church is about two hundred and 
 twenty. Their yearly meeting is holden 
 at Sandy Run, the Saturday before the 
 fourth Sunday in September. And quar- 
 terly the same time in December, March, 
 and June. And statedly at the same time 
 once a month. Quarterly meetings at Pot- 
 tacasy are holden the Saturday before the 
 second Sunday in January, April, July, 
 and October. 
 
 THE CHURCH AT CASIIIE, BERTIE COUNTY,, 
 NORTH CAROLINA. 
 
 The Gospel, by the Baptists, was first 
 preached here by Elder Dargan, who was 
 formerly a resident of South Carolina ; but 
 by the direction of Divine Providence, he 
 moved into this neighborhood, and settled 
 near Cashie. Before a meeting-house was 
 built he usually preached at a Mr. Sow- 
 ell's, and at other private houses in the set- 
 tlement, and was greatly persecuted by a 
 few r , who used all their influence to prevent 
 him from preaching, particularly Capt. John 
 Campbell. But vain were his attempts; 
 for the Baptists were now, in a measure, 
 like the Israelites in Egypt, the more they 
 afflicted them, the more they multiplied. 
 
206 HISTORY OF THE 
 
 Some of the first fruits of the Gospel here 
 were Mrs. Hyrnan, Joseph Jordan, Sen., a 
 respectable character in Cashie Neck, Pru- 
 dence Maer, Margaret Read, George Davis 
 and wife, James Yates, George Capeheart, 
 William Fleetwood, &c. This church 
 was first gathered and constituted on the 
 Separate Order, but came into fellowship 
 w T ith us after the Revolution took place at 
 the Falls of Tar River. In process of time 
 their meeting-house was erected, about one 
 mile east of Windsor, and by additions, is 
 now become a commodious house of wor- 
 ship, being about forty-two feet square. 
 
 This church has had its revivals and de- 
 clensions. Soon after its establishment a 
 very considerable work attended the labors 
 of Elder Dargan, and Elder Walker, and 
 others who traveled through this church. 
 Many souls were awakened and got con- 
 verted, and joined the church, and so con- 
 tinued for several years. But, after some 
 time, Elder Dargan died, the members 
 grew cold in religion, and for several years 
 the state of religion seemed to be languish- 
 ing. The church at this time was very 
 destitute of ministerial gifts, until it pleased 
 the great Head of the church to raise up 
 Elder Spivey, a man of distinguished piety 
 and zeal in the cause of the adorable Re- 
 deemer. He was baptized in 1789, and 
 
KEHUKEE BAPTIST ASSOCIATION. 207 
 
 received a member of the church at Ske- 
 warkey; and in 1790 was dismissed from 
 this church, and became a member of the 
 church at Cashie : and in 1794, July 6, 
 was ordained pastor of the same, by the 
 hands of Elders Ross and Hendry. 
 
 The church before this, being without a 
 pastor, had become very remiss in their 
 duty, and but little discipline was observed 
 in the church ; and of course we might ex- 
 pect disorders to creep in, which was the 
 case here. But in conference, in 1790, the 
 church was purged, and such only as had 
 fellowship with -God and their own con- 
 sciences, and with one another, were con- 
 tinued in membership. For several years 
 after, there were but small additions by 
 baptism until 1802. In January, 1S02, a 
 revival begun to take place here. Elder 
 Burkitt attended the quarterly meeting at 
 that time. Religion appeared very cold; 
 but few people attended, and they seemed 
 very hard and inattentive. He preached, 
 prayed, and sung, but no good effect seemed 
 apparently to follow. Towards the close 
 of worship, he told the congregation he had 
 done all that was in his power, and his ef- 
 forts were very feeble and unsuccessful; it 
 was only the Lord that could bless it, and 
 that he could do no more than pray for 
 them, " and if there was any person in the 
 
208 HISTORY OF THE 
 
 congregation who saw himself in a lost, 
 condemned state by reason of sin, if he 
 would come up to the table, at the pulpit, 
 he would pray to the Lord for him." Ac- 
 cordingly Mrs. Gil/am came forward and 
 kneeled down at the table, with one or two 
 more. The people had never seen an in- 
 stance of the like before, and beholding 
 their great desire for the salvation of their 
 souls so earnestly expressed, it had a very 
 great effect on the people ; and Brother 
 Moses Gillam, the husband of Mrs. Gillam, 
 seemed greatly affected. So that we had 
 a happy meeting at last. About eight days 
 before this, in Cashie Neck, another singu- 
 lar instance took place, which w-as a mean 
 in the hand of the Lord to begin the work 
 there. Mr. Samuel Meter, a very wicked 
 man, and a ringleader in vice, was convert- 
 ed on his death-bed ; and the solemnity of 
 bis dying speeches had a salutary effect on 
 some. Some time after the January quar- 
 terly meeting, in 1802, Elder Spivey was 
 again called to the precious work of bap- 
 tizing. Mrs. Gillam and some others were 
 the first fruits of the revival. Several more 
 were soon converted and baptized ; and at 
 April meeting following, twelve related 
 their experience and went down into the 
 water together. And at every monthly 
 meeting after, for nearly two years, some 
 
KEHUKEE BAPTIST ASSOCIATION. 209 
 
 were received. Sometimes ten, twelve, fif- 
 teen, twenty, and twenty-two at one time. 
 Thus the work began and increased ; and 
 the Lord magnifies the riches of his free 
 grace in carrying on his work by simple 
 means. He is a sovereign agent; he can 
 and does work when and where he pleases; 
 and by strong means, weak means, or no 
 means. As was the case in this revival, 
 everything seemed to conspire to carry on 
 the work. The work of the Lord progress- 
 ing at Cashie, about two hundred were 
 baptized in eighteen months — sundry of 
 w r hom were men of great respectability. 
 Three brethren, members of this church, 
 have been called to the work of the minis- 
 try in this revival, viz: Elders James Ross, 
 James B. Jordan, and Moses Gillam; who 
 seem promising, and we hope the Lord will 
 make a blessing to the people. The num- 
 ber of members at present is about two 
 hundred and twenty-one. 
 
 Their meetings are holden monthly, at 
 Cashie meeting-house, on the Saturday be- 
 fore the first Sunday. The Saturday before 
 the first Sunday in April is yearly meeting ; 
 and quarterly once in every three months 
 after. The fourth Sunday in every month 
 meetings are holden at Rock-whist chapel, 
 in Cashie neck. And the third Sunday, at 
 the Indian woods meeting-house. 
 14 
 
210 HISTORY OF THE 
 
 THE CHURCH NEAR WICCACON, BERTIE 
 COUNTY, NORTH CAROLINA. 
 
 This church was a branch of the church 
 at Cashie. Elder Dargan's ministry was 
 very much blessed ; and the work spread 
 down into the lower end of the county, and 
 about Cochran's ferry, on Chowan river, at 
 several private houses in the neighborhood, 
 andatCapt. John Freeman's, meetings were 
 holden, and a blessing attended ; several 
 were converted in the neighborhood, and 
 were baptized. Some of the first fruits of 
 the Gospel in these parts were John Free- 
 man, Esq., a man of eminent piety, and 
 very useful in church and State ; Capt, 
 Joshua Freeman, the sketches of whose bio- 
 graphy were heretofore mentioned ; Hardy 
 Hunter, Elder Hendry, and others. After a 
 sufficient number were gathered, they were 
 constituted into a church in 1789. This 
 church has and does contain as many 
 worthy members as perhaps any in the 
 union. Their meeting-house (which is a 
 commodious building sufficient to accommo- 
 date a thousand people) stands on the lands 
 formerly belonging to Capt. John Freeman, 
 in Bertie county, about four miles from 
 Colerain. After the death of Elder Dargan, 
 this church was attended by Elder Welsh, 
 who served them as an occasional pastor un- 
 
KEHUKEE BAPTIST ASSOCIATION. 211 
 
 til his death ; and after his death, the church 
 made choice of Elder Hendry (who was born 
 in Ireland, and was converted and became 
 a member of this church after his settle- 
 ment in this neighborhood) to be their pas- 
 tor ; who continues in the pastoral function 
 to the present time. 
 
 There are many respectable characters in 
 this church, who have always stood faith- 
 ful, zealous and orderly members of society ; 
 and although at times the church has not 
 increased so fast as at other times, yet the 
 brethren have generally been lively in reli- 
 gion, and were not so frequently complain- 
 ing of coldness as some other churches. 
 There has been a considerable revival of 
 late in this church. About sixty have been 
 baptized in two years. Their number at 
 present is about one hundred and seventy- 
 three. Their meetings are holden the Sa- 
 turday before the third Sunday in every 
 month. Quarterly in September, Decem- 
 ber, March and June. 
 
 THE CHURCH ON CONNARITSY, BERTIE, NORTH 
 
 CAROLINA. 
 
 This church w 7 as a branch of the old 
 Bertie church ; and the time it w T as in this 
 state, meetings were holden at the houses of 
 Robert Rhodes and James Jenkins. Con-. 
 
212 HISTORY OF THE 
 
 ferences were holden here, and the ordi- 
 nances administered, until about 1797 or 
 '98. This branch was dismissed from the 
 body, and became a regular constituted 
 church, and Elder Northam became the 
 pastor, who continued in his pastoral office 
 a few years, then removed to Guilford 
 county, North Carolina. After the removal 
 of Elder Northam, Elder Harrell supplied 
 his place, as an occasional pastor. This 
 church for some time omitted joining the 
 Association, until the year 1803, at Connoho. 
 This church, after constitution, increased 
 very little for some time. They remained 
 very cold a considerable time after the neigh- 
 boring churches were blessed with a revival. 
 But of late the Lord has visited them. 
 Nearly fifty members have been added in a 
 short time. The church has never as yet 
 built a meeting-house. Meetings are holden 
 at the house of James Jenkins on Connaritsy 
 swamp; and at Jumping-Run chapel, which 
 stands in the county aforesaid — not far dis- 
 tant from Pugh's tavern — a house of wor- 
 ship originally intended for the use of the 
 Episcopal church, but now occupied by the 
 Baptists. Their number is about seventy. 
 Their meetings are holden the Saturday 
 before the first Sunday in every month. 
 
KEHUKEE BAPTIST ASSOCIATION. 213 
 
 THE CHURCH ON MEHERRIN, HERTFORD 
 COUNTY, NORTH CAROLINA. 
 
 This church was originally gathered and 
 constituted on the Free-will plan. Elders 
 Joseph Parker, William Parker, Winfield, 
 and others of that order, frequently preached 
 here. Elder William Parker was a resident 
 in this neighborhood ; who after being bap- 
 tized, and giving himself a member of the 
 church here, began to preach. At what 
 time the church was constituted on this plan 
 we are not able to say. Elder W. Par- 
 ker was in the exercise of the pastoral func- 
 tion, as early as the year 1773. How long 
 before we are notable to say. The customary 
 way with him in receiving members was to 
 baptize all who were willing and requested 
 it. In consequence of which he baptized 
 many, as he required no experience pre- 
 vious to their admission. But after a meet- 
 ing-house was erected on Pottacasy, and a 
 branch of Bertie church was gathered there, 
 a number of the members, who before be- 
 longed to Parker's church, left that church 
 and joined the branch at Pottacasy. This 
 frequently being the case, the Free-will 
 church decreased very fast until the death 
 of William Parker. After his death the 
 church requested Elder Burkitt to attend 
 them, which he did and preached to them 
 
214 HISTORY OF THE 
 
 statedly for some time. They at last con- 
 cluded to come under re-examination and 
 be organized on the orthodox plan, and join 
 the Kehukee Association. It was carried 
 into effect. Elder Burkitt and several mem- 
 bers from his church attended at a time ap- 
 pointed for that business, and a small num- 
 ber was received ; and as a church of Christ 
 professing the same faith, on which our As- 
 sociation is established, they petitioned the 
 Association for admission, and their petition 
 was granted in the year 1794. A few of 
 the members who had left the church and 
 joined Pottaeasy, returned back after the re- 
 volution ; but the most continued as they 
 were. This caused the church to be but 
 few in number. They remained without 
 a pastor for some time ; and increased but 
 very little. Elder Burkitt attended them 
 occasionally. In 1802, Elder Wall moved 
 from Southampton, Virginia, (who was a 
 member of the church in Sussex), and gave 
 himself a member of this church, and be- 
 came pastor thereof. 
 
 The work of the Lord increasing about 
 Sandy Run, Pottacasy, SfC. — The work be- 
 gan here in the summer of 1802, and the 
 Lord has carried on a most glorious work in 
 this church. In less than two years, about 
 one hundred and sixty have been baptized. 
 Elder Wall has baptized as many as twenty- 
 
KEHUKEE BAPTIST ASSOCIATION. 215 
 
 three in one day. Some very respectable 
 characters have been added to this church 
 in and about Murfreesborough. The meet- 
 ing-house at which the church assembled 
 was of a small dimension before, but has 
 been by addition made a very commodious 
 house of worship, since the revival com- 
 menced. It stands about one mile south of 
 Murfreesborough. Their number of mem- 
 bers at present is about one hundred and 
 seventy-five. Their meetings are holden 
 the Saturday before the first Sunday in 
 every month. Quarterly meetings in May, 
 August, November, and February. 
 
 CHAPTER XII. 
 
 History of the Flat-Swamp Union Meeting, comprehend- 
 ing the churches at Flat-Swamp, Skewarkey, Connoho, 
 Great-Swamp, Morattuck, Connetoe, Cross-Roads, and 
 Little Connetoe church. 2. An account of the churches 
 at Scuppernong, Pungo, and Matamuskeet, 
 
 Having given a description of those five 
 churches that compose the Bertie Union 
 Meeting, we shall next proceed to describe 
 the churches in the Kehukee Association 
 that compose the Flat-Swamp Union Meet- 
 ing, and first of 
 
216 HISTORY OF THE 
 
 THE FLAT SWAMP CHURCH, PITT COUNTY, 
 NORTH CAROLINA. 
 
 About the year 1776, the spirit of the 
 Lord began to breathe upon some of the 
 dry bones in the valley of Flat-Swamp and 
 the Connetoe settlements. Several persons 
 were seriously impressed with the import- 
 ance of religion ; and accordingly an invi- 
 tation was given to Elder Jonathan Thomas 
 (pastor of the church at Tosniot) to come 
 and visit them. Accordingly he did so, and 
 preached successively for some time, and 
 his labors were blessed; so that numbers 
 embraced the doctrines of free grace. Se- 
 veral persons were received on experience, 
 and were baptized, and became a branch of 
 the church at Tosniot, in Edgecombe coun- 
 ty, North Carolina. 
 
 In the year 1771, Elder Thomas inform- 
 ed them he thought they were ripe for con- 
 stitution, prepared the plan, and set them 
 on the business ; which was nearly effected, 
 when Providence put a stop to the business 
 by calling this great man of God out of 
 time, and removing him to his eternal rest. 
 
 Another circumstance happened w T hich 
 greatly procrastinated the business of a 
 Constitution, there were two candidates for 
 the pastoral care of the church, viz. J. Page 
 and J. Stansell; but Page ultimately sue- 
 
KEHUKEE BAPTIST ASSOCIATION. 217 
 
 ceeded, who was ordained at the same 
 time the church was constituted, with the 
 assistance of the father and brother of the 
 said deceased, Elder Thomas, who were 
 both in the ministerial function at that time. 
 The establishment took place in the begin- 
 ning of the year 1776. 
 
 Elder Page being thus called to the pas- 
 toral office in this church, laboring with 
 great zeal amongst them ; and his labors 
 were greatly blessed, the church increased, 
 the work spread farther, and now their place 
 for the meeting of the church was on Flat- 
 Swamp. The meeting-house which the 
 church meets at is in Pitt county, not far 
 from Flat-Swamp. 
 
 This church has been very fruitful. She 
 has become the mother of four daughters, 
 or constituted churches, and part of another 
 church, viz : the church at Skewarkey, 
 the church at Great-Swamp, the church 
 at Connoho, the church at Little Conne- 
 toe, and part of the church at the Cross- 
 Roads. The church at Flat-Swamp had 
 her ebbing and flowing, but to the great 
 joy of those who wished well to Zion, she 
 still increased and her bounds became very 
 extensive, and her members numerous. 
 
 In 1787, a petition was handed in from a 
 branch of this church at Skewarkey, re- 
 questing a dismission, in order for constitu- 
 
218 HISTORY OF THE 
 
 tion ; and although they met with some de- 
 lays and difficulties, it was at length grant- 
 ed in 1794. Another petition was handed 
 from the branch on Connoho Creek, and ob- 
 tained their request in 1795. Before this 
 the church at Flat-Swamp began to expe- 
 rience severe difficulties ; as the love of some 
 of her members began to wax cold, it gave 
 an opportunity to the enemy of souls to sow 
 seeds of discord amongst them, which 
 caused the Arminians and Universalists to 
 look out of their dens, where they had been 
 driven by the refulgent beams of Gospel 
 truths. The former (to wit) Arminianism, 
 prevailed but little amongst them, being an 
 old doctrine they had been very well ac- 
 quainted with before conversion. But the 
 latter having been previously broached by 
 one of their former preachers, viz: John 
 Stansill, and one that was tolerable arch, 
 cunning, and insinuating, many of her 
 members were carried away with his craft, 
 through the subtlety of Satan. And even 
 to this day, some that were excommunicated 
 from the privileges of the church, when Sa- 
 tan made this havoc in her, have not been 
 restored to fellowship again. And although 
 Universalism began to haul in his horns 
 again, yet the church continued at ebb tide; 
 no ingathering for several years, even until 
 the death of her pastor in the year 1795, 
 
KEHUKEE BAPTIST ASSOCIATION. 219 
 
 at which time, although she had raised se- 
 veral useful preachers, yet was destitute of 
 all ministerial gifts in her. In this destitute 
 situation they raised their cries to the Lord 
 of the harvest, to send forth laborers— to 
 raise up, or send to them one to go in and 
 out before them. The Lord in answer to 
 their prayers was pleased to send them El- 
 der Joseph Biggs, a youth eminent for his 
 gifts, piety, and zeal ; who had been bap- 
 tized and received a member of the church 
 at Skewarkey. The church gave him a 
 call to take the pastoral care of them, Feb- 
 ruary, 1796. But in answer to his request 
 ordination was deferred until February, 
 1797. And as it was observed before, the 
 church being in a cold state, abounding with 
 disorders, no ingathering, many excommu- 
 nications, and very little decorum, confer- 
 ences were very thin. Often did her young 
 pastor sit in conference with six, seven, or 
 eight members ; and the few who did attend 
 endeavored to stir up the rest to a sense of 
 their duty : but often did their labors prove 
 unsuccessful. And often had their pastor 
 reason to cry, " my leanness ! my leanness ! 
 and who hath believed our report V And 
 sometimes truly did he think of giving over 
 the pursuit ; but being preserved and sup- 
 ported by an invisible hand he held on his 
 way, through many trials and sore conflicts. 
 
220 HISTORY OF THE 
 
 looking to the Lord, hoping that the time to 
 favor Zion was not far distant. Under God 
 he was made a means to prevail on his bre- 
 thren, members of several churches, to visit 
 each other, and pray with, and for one 
 another, and Zion's God at last heard their 
 cries ; and in the latter end of the year 1800, 
 there were several added to her number, so 
 that the work gradually progressed until the 
 spring and summer of 1801 and 1802. The 
 gates of Zion seemed truly to be crowded 
 with converts ; so that in order for the 
 church to be able to hear experiences of all 
 that wished to relate them and offer for 
 membership, the conference has been under 
 the necessity of dividing into two bodies, 
 each sitting at one time, in the meeting- 
 house. Then, surely, the shouts of heaven- 
 born souls were heard in Israel's camps. 
 The congregations now crowded, and the 
 distressed from every quarter called on the 
 ministers to pray for them. This church, 
 in about three years has had an addition of 
 about one hundred and forty-two members. 
 There are several worthy characters in 
 this church, who have ever adorned their 
 profession, particularly that eminent servant 
 of our Lord Jesus, Colonel Nathan Mayo, 
 who has been a member of this church al- 
 most from its origin, and has been an orna- 
 ment to the church and to the Baptist so- 
 
KEHUKEE BAPTIST ASSOCIATION. 221 
 
 ciety in general. The members of this 
 church, it is presumed, will never forget his 
 usefulness as a member of their society in 
 the execution of church discipline ; and his 
 use&ilness as a member of civil society. 
 He is now dismissed from this body and be- 
 come a member in the church at Connetoe, 
 Cross-Roads. The church at Flat-Swamp, 
 after all her dismissions for new constitu- 
 tions, contains about one hundred and thir- 
 teen members. 
 
 THE CHURCH AT SKEWARKEY, MARTIN 
 COUNTY, NORTH CAROLINA. 
 
 This church was once a branch of the 
 Flat-Swamp church ; and was attended as 
 such by her pastor John Page for several 
 years. Conferences were holden, discipline 
 kept up, and the ordinances administered to 
 them as a branch of that church for some 
 time ; and by his labors the work seemed 
 to flourish. At length they became too nu- 
 merous to continue a branch ; and as they 
 had a young man raised amongst them of 
 promising talents, they concluded they were 
 ripe for exercising church discipline ; there- 
 fore petitioned the body to which they be- 
 longed, for a dismission, in order to become 
 a constituted body; the petition being 
 granted, they were constituted, and their 
 
222 HISTORY OF THE 
 
 young preacher, Elder Martin Ross, came 
 under examination, and the laying on of 
 hands of the Presbytery, in the year of 
 1787, by Elders Lemuel Burkitt and John 
 Page. 
 
 This church experienced some additions 
 for several years. But like the rest of the 
 churches, in a time of coldness she experi- 
 enced a share ; although her pastor served 
 her, as also in traveling and preaching else- 
 where, with indefatigable labors. 
 
 In the year 1791, a petition was received 
 from a number of her members, at a re- 
 mote distance, for dismission, in order to 
 become a constituted church at Morattuck ; 
 which was granted them. And in the year 
 1796, Elder Martin Ross, their pastor, 
 moved for a dismission from them to join 
 the Yoppim church. And at the same 
 time Elder Joseph Biggs also petitioned 
 for dismission to join the Flat-Swamp 
 church. With reluctance they were both 
 granted ; \vA she now was stript of all mi- 
 nisterial gifts. She therefore groaned un- 
 der her affliction, until the kind hand of 
 Providence favored her in raising up Elder 
 Luke Ward, a member of that church, to 
 the work of the ministry, who in the year 
 1799 was ordained pastor of this church, 
 by Elders Joseph Biggs and Amariah 
 Biggs. 
 
KEHUKEE BAPTIST ASSOCIATION. 223 
 
 The Lord has been pleased to raise up 
 and call to the ministry a number of mi- 
 nisters in this church. As many as eight 
 who were, and now are members of this 
 church, viz : Martin Ross, Aaron Spivey, 
 Joseph Biggs, Luke Ward, Abraham Tice, 
 Hartell Cherry, John Bennet, pastor of a 
 church in Anson county, North Carolina, 
 and James Daniel, who was a very respect- 
 able member of this church nearly three 
 years, and departed this life September, 
 1803. Having great faith, rejoicing in the 
 Lord to the great surprise and satisfaction 
 of all who attended him in his last illness. 
 The Skewarkey church was the last, in the 
 Flat-Swamp Union Meeting, that experi- 
 enced a revival. The work seemed more 
 gradual and appears to continue. In the 
 year 1803, thirty-four members were dis- 
 missed to be constituted into a church on 
 Smithwick's Creek, which was expected to 
 be done in November last. Their number 
 of members at present is about one hundred 
 and thirty-nine. The meeting-house at 
 which this church assembles is about one 
 mile from Williamston. 
 
 THE CHURCH ON CONNOHO, MARTIN COUNTY, 
 NORTH CAROLINA. 
 
 This church was formerly a branch of 
 
224 HISTORY OF THE 
 
 Flat-Swamp church; and obtained a dis- 
 mission in the year of 1794, in order for a 
 constitution. And she became a constitut- 
 ed body accordingly the same year, and 
 called on Elder Amos Harrell, a member 
 of the church at Sandy Run, to take the 
 pastoral charge. Elder Harrell had been 
 before ordained on the itinerant plan. He 
 obeyed the call, became the pastor of said 
 church, and continues to serve them in 
 that capacity. Connoho church, like others, 
 is well acquainted with a cold, wintry state 
 in religion. Yet she has, with her sisters 
 in the same union, experienced in some 
 good degree the late revival, so that she be- 
 came numerous by its effects; and therefore, 
 in the year 1803, she received a petition, 
 and granted a dismission to some of her 
 members, who, with some dismissed from 
 the Flat-Swamp, were constituted at the 
 Cross-Roads. The place where this church 
 assembles is at a house called the Log 
 Chapel, which stands on Connoho Creek, 
 about six miles from Taylor's Ferry, on 
 Roanoke. Their number of members at 
 present is about sixty-six ; and the time of 
 holding their meetings is the Saturday be- 
 fore the third Sunday in every month. 
 
SEHUKEE BAPTIST ASSOCIATION. 225 
 
 THE CHURCH ON GREAT-SWAMP, PITT 
 COUNTY, NORTH CAROLINA, 
 
 Was formerly a branch of Flat-Swamp 
 church, which was called the Tar River 
 branch ; but obtained a dismission from the 
 body in the year of 1795, in order to be- 
 come a constituted church, which w T as done 
 in a short time after ; and called Elder 
 Noah Tison to take the pastoral care there- 
 of; who was ordained on the itinerant plan, 
 and a member of the church at the Red 
 Banks, on Tar River. He obeyed the call, 
 and serves them in that capacity (when 
 able), until the present time. The Great- 
 Swamp church being the last of the 
 branches in the Flat-Swamp church that 
 was constituted in the time religion was at 
 its low ebb, she of course has not felt so 
 much coldness as the rest, and in this 
 revival has experienced very considerable 
 additions ; and, as she has not dismissed 
 any for constitution, her number at pre- 
 sent is greater than any church in the Flat- 
 Swamp union, and still appears to be in a 
 prosperous state. Although the pastor is a 
 man much afflicted, yet the church is not 
 neglected among' the families of Israel : for 
 by the zeal of the pastor, and the Lord's 
 raising up two young preachers in the 
 church, and the friendly visits of others, 
 15 
 
226 HISTORY OF THE 
 
 she has the Word preached, and the ordi- 
 nances administered, as duly as any of the 
 churches in union with her. Their meet- 
 ing-house stands in Pitt county, on the 
 north side of Tar River, within eight or 
 nine miles of Greensville. Their number 
 is one hundred and thirty-nine. 
 
 MORATTUCK CHURCH, WASHINGTON COUNTY, 
 NORTH CAROLINA, 
 
 Was first gathered through the instru- 
 mentality of Elders Silas Mercer and John 
 Page, who were succeeded by Elder Mar- 
 tin Ross. A few were connected in a church 
 relation ; but, like many other churches, 
 they had some unworthy characters among 
 them, which were very troublesome, and 
 proved to be a fatal stroke towards their 
 downfall ; so that the church in a little time 
 became extinct, But a few of her members, 
 who delighted in church fellowship, became 
 members of the church at Skewarkey (al- 
 though at a great distance), and endeavored 
 to attend there once in three months, for 
 some time, until 1791, when they petitioned 
 the body to which they then belonged for a 
 dismission, in order to become a constituted 
 body again at the same place ; which they 
 obtained, and were again united in a small 
 body ; and through the long, tedious night 
 
KEHUKEE BAPTIST ASSOCIATION. 227 
 
 of coldness and spiritual darkness, this 
 church had, to appearance, only a name to 
 live. She was attended by Elder Martin 
 Ross until his removal from Skewarkey to 
 Yoppim ; and afterwards, very generally, 
 by Elder Amariah Biggs; but each attend- 
 ed them, and served as an occasional pastor. 
 But, in the latter end of the year 1801 and 
 beginning of 1802, the church became more 
 lively, and also experienced some additions, 
 which stirred them up; so that, in 1802, 
 they gave Elder Amariah Biggs a call to 
 take the pastoral care of them, which call 
 he accepted, and is now considered their 
 existing pastor. Although this church, in 
 the beginning of 1803, had some severe tri- 
 als and difficulties, yet she appears at pre- 
 rent to have surmounted them all, and 
 seems to be in a flourishing state. Her pas- 
 tor is very attentive to her, and very indus- 
 trious in his labors elsewhere. The meet- 
 ing-house at w 7 hich this church assembles 
 is within about two or three miles of Ply- 
 mouth. Their number, at present, is about 
 sixty-five. 
 
 THE CHURCH AT CONNETOE CROSS-ROADS, 
 EDGECOMBE COUNTY, NORTH CAROLINA. 
 
 Part of the members of this church form- 
 erly belonged to the church on Connoho, 
 
228 HISTORY OF THE 
 
 and part belonged to the church at Flat- 
 Swamp, who obtained dismissions from their 
 respective bodies, and embodied in a church 
 at the Cross-Roads. They were constituted 
 a church the Saturday before the second 
 Sunday in July, 1803, with the assistance 
 of Elders Joseph Biggs and Jonathan Cher- 
 ry. On the same day, they gave Elder 
 Cherry a call to take the pastoral care of 
 them (who had some time before been or- 
 dained on the itinerant plan); which call he 
 accepted, and was received, and continues 
 pastor of the said church. The church be- 
 ing constitued in the time of a revival of 
 religion, and composed mostly of young 
 members lately converted, has many pleas- 
 ing prospects before it; and seems possessed 
 with great confidence at present. They 
 have some very useful lay-members. Their 
 number at present is sixty-eight. 
 
 THE LITTLE CONNETOE CHURCH 
 
 Was formerly a branch of Flat-Swamp 
 church, and had quarterly meetings held in 
 that branch for several years, attended by 
 the pastor of Flat-Swamp church. But in 
 1803, they obtained a dismission from the 
 body, in order for constitution at Little Con- 
 netoe Creek meeting-house; which accord- 
 ingly took place on the Saturday before the 
 
KEHUKEE BAPTIST ASSOCIATION. 229 
 
 fourth Sunday in July, 1803, assisted by 
 Elders Joseph Biggs, Jonathan Cherry and 
 Joshua Barnes. And at the same time, the 
 church gave Elder Thomas Ross, one of her 
 members, a call to take the pastoral care of 
 them ; and although the call was not at that 
 time accepted, yet on Saturday before the 
 fourth Sunday in September following, he 
 obeyed the call, and was ordained by Elders 
 Joseph Biggs, Jonathan Cherry and Luke 
 Ward, and was received as pastor of said 
 church. Their number at present is about 
 forty-three. These two churches were re- 
 ceived members of our Association at their 
 last sitting. 
 
 There are three more churches to the east 
 of these, which, by reason of their distance 
 from other churches, and other inconveni- 
 ences attending them, are not connected 
 with any Union Meetings as we know of; 
 but as they belong to the Kehukee Associa- 
 tion, we think it our duty to give a few 
 sketches of their history. And first, 
 
 THE CHURCH AT SCUPPERNONG, TYRREL 
 COUNTY, NORTH CAROLINA. 
 
 Some of the first ministers of our order, 
 who preached near Scuppernong river, were 
 Elders Page, Stansill and Mercer. Their 
 labors were blessed ; several were admitted 
 
230 HISTORY OF THE 
 
 to the ordinance of baptism, and after there 
 was a competent number received, the 
 church was constituted about the year 
 1785. Elder Amariah Biggs took the care 
 of the church, and continued in that office 
 several years ; but is, at present, pastor of 
 the church at Morattuck. The labors of 
 Elder Biggs have been blessed here. A 
 revival has taken place in some parts of the 
 church, and within two years a considerable 
 number have been added. Their meeting- 
 house stands a few miles from Scuppernong 
 river. Their number is about fifty-eight. 
 
 THE CHURCH AT PUNGO, BEAUFORT COUNTY, 
 NORTH CAROLINA. 
 
 Near this place w r as a church of the Free- 
 will order, of whom Elder Winfield was 
 pastor. But it was the will of divine Pro- 
 vidence that the Gospel of the free grace of 
 God in Christ Jesus should be preached 
 here ; and sundry persons hearing, embraced 
 the truth, and were constituted into a 
 church ; and the church is now under the 
 care of Elder James M'Oabe. This church 
 has experienced but little of the late revival. 
 Their number at present is about thirty- 
 two. 
 
KEHUKEE BAPTIST ASSOCIATION. 231 
 
 THE CHURCH AT MATTAMUSKEET, HYDE 
 COUNTY, NORTH CAROLINA. 
 
 From the remote distance that this church 
 is from us, we have but a small acquaint- 
 ance with her state and standing. The lo- 
 cal situation of the church, as it is environ- 
 ed with swamps, deserts, creeks, rivers, &c, 
 renders it very inconvenient to get at. This 
 church has several years been a member of 
 our Association ; but she seldom attends at 
 our annual appointments. Her number of 
 members, according to the last accounts, was 
 about sixty. They are now under the pas- 
 toral care of William Carrowan. 
 
 CHAPTER XIII. 
 
 1. The Swift-Creek Union Meeting— Falls of Tar River, 
 Reedy Creek. — 2. Biographical Sketches of Elder 
 Walker. — 3. Fishing-Creek Church, Elder C. Daniel, 
 Kehukee, Rocky-Swamp, Quonkey, Sandy-Creek, Maple 
 Spring, and Haywood's meeting-house Churches. Me- 
 moirs of Elder Mercer, C. Daniel, &c. 
 
 In this chapter we propose to give an ac- 
 count of those churches belonging to the 
 Kehukee Association which compose the 
 
232 HISTORY OF THE 
 
 Swift-Creek Union Meeting. The churches 
 belonging to this union are between Roa- 
 noke and Tar river, west of Flat-Swamp 
 Union Meeting. This meeting took its name 
 from the place it was first holden at, which 
 was on Swift-Creek, Edgecombe county, at 
 Prospect Chapel. We shall first begin with 
 the 
 
 CHURCH AT THE FALLS OF TAR RIVER, NASH 
 COUNTY, NORTH CAROLINA. 
 
 This is an ancient and respectable church. 
 According to the best accounts we can get, 
 this church was constituted on Swift Creek, 
 by Elders C. Daniel and John Moore, in the 
 year 1757. Whether the church was con- 
 stituted on the Free-will or Regular Baptist 
 order we are not able to say. Elder John 
 Moore was their pastor a number of years, 
 while the church was on the regular plan. 
 But in 1780, he took a dismission from the 
 church and moved out of the neighborhood. 
 After this, Emmanuel Skinner, a worthy 
 member of this church, being an ordained 
 minister, and raised up in the church, sup- 
 plied the place of a pastor, but was never 
 appointed by the church to that office. In 
 September, 1797, he took a dismission 
 from the church and moved to Cumber- 
 land, in Tennessee. August, 1795, Elder 
 Nathan Gilbert (a respectable character), 
 
KEHUKEE BAPTIST ASSOCIATION. 233 
 
 who was an ordained minister, joined 
 this church by a letter of dismission from 
 Scuppernong church, who supplied the 
 place of a pastor after the removal of Eider 
 Skinner. In 1798. the church by unani- 
 mous vote, requested Elder Gilbert to take 
 charge of the church as pastor, but his mind 
 was not to do it at that time. In 1S02, he 
 accepted the call and is now the existing 
 pastor. 
 
 After the revolution in the Association, 
 this church continued in the regular Baptist 
 Association (viz : that part of the Kehukee 
 Association that refused to accede to our 
 measures) until March, 1781, when this 
 church, being dissatisfied with the proceed- 
 ings of that Association, withdrew from 
 them, and was in communion with no other 
 church until November of the same year, 
 when she joined communion with the church 
 on Fishing Creek, at Daniel's meeting- 
 house, under the care of Elder Silas Mer- 
 cer. Soon after this she joined our associa- 
 tion again, We do not learn that there have 
 been any £reat revivals in this church, since 
 her constitution, until lately. The inga- 
 therings have been gradual. At the Asso- 
 ciation in 1801, the number in fellowship 
 was only fifty-nine. Soon after this a glo- 
 rious revival took place here, and by the As- 
 sociation in 1S02, there were eighty members 
 added by baptism. And from that to the 
 
234 HISTORY OF THE 
 
 Association in 1803, seventy-four more were 
 received. Eighty members were dismissed 
 this year for constitution ; and are now con- 
 stituted on Town Creek, and appear to be 
 in a flourishing state. This constitution 
 has increased already to one hundred and 
 twenty-two, and is under the care of Elder 
 Winstead. The meeting-house at which 
 the church assembles is a very commo- 
 dious house, sufficient to accommodate a 
 large assembly of people, and stands on 
 the north of Tar river, a small distance 
 from the Falls. There are, at present, four 
 preachers in this church, viz : Nathan Gil- 
 bert, pastor, Jordan Sherred, an ordained 
 minister, and Lewis Wells and John Atkin- 
 son who are young preachers. The num- 
 ber of members at present is about one hun- 
 dred and thirty-four. There have been, and 
 still continue to be, several respectable mem- 
 bers of society here ; who have a long time 
 adorned the profession they have made ; and 
 their memory will always be dear to this 
 church and to all their acquaintance. 
 
 THE CHURCH ON REEDY CREEK, WARREN 
 COUNTY, NORTH CAROLINA. 
 
 Doctor Josiah Hart was the first preacher 
 of the Baptist persuasion who preached 
 here. He came about the year 1750, and 
 preached and baptized. Soon after him, 
 
KEHUKEE BAPTIST ASSOCIATION. 235 
 
 Wm. Washington, James Smart, Samuel 
 Davis, William Walker, and others joined 
 in the work of preaching and baptizing, all 
 upon what is called the Free-will plan, and 
 numbers came and were baptized. But 
 nothing like a church constitution. Wm. 
 Walker was chosen from among the rest, 
 and was called their pastor. Things went 
 on thus until 1755. In May, that year, 
 Elder John Gano, from the north, visited 
 this place, and seeing the situation of af- 
 fairs, probably represented the case, on his 
 return, to the Philadelphia Association, 
 who, the fall following, delegated Elders 
 Peter Peterson Vanhorne and Benjamin 
 Miller to attend, and settle churches upon 
 the doctrines of Free Grace, and according 
 to Gospel order. They attended accord- 
 ingly, and received all the baptized persons 
 that in a judgment of charity were born 
 again. And of the great numbers baptized 
 only about ten more were received. Wil- 
 liam Walker was received as a member, 
 but not admitted as a preacher. The mem- 
 bers thus received were then constituted, 
 and joined in covenant, adopted the confes- 
 sion of faith, and were declared a Gospel 
 church of Christ. At the departure of the 
 aforementioned brethren, the oversight' of 
 the church was committed to Elder Tho- 
 mas Pope ; who attended at times, and 
 preached and administered the ordinances 
 
236 HISTORY OF THE 
 
 to them. Elder Thomas Tully also visited 
 here occasionally. The impressions that 
 William Walker professed to have with 
 respect to preaching the Gospel still con- 
 tinuing with him, he began again to exer- 
 cise. The church approved of his gifts, 
 and was solemnly called upon to take the 
 oversight of them. He accepted the call 
 and went to Charleston, accompanied by 
 some of the brethren here, and was there 
 (probably) ordained in the year 1756. He 
 returned, took upon him the pastoral 
 charge, and continued in that appointment 
 until his death, which was in the year 
 1784. 
 
 There were several preachers raised up 
 in this church, viz: Elders Charles Daniel, 
 Thomas Daniel, and William Lancaster. 
 After the death of Elder Walker, Elder 
 William Lancaster supplied the place of a 
 pastor until February, 1786. At which 
 time, after mature deliberation and prayer 
 to God for direction, the church agreed to 
 call Lewis Moore, a resident of Johnston 
 county, to take the pastoral care of them. 
 He accepted the call, and was ordained to 
 office by fasting, prayer, and laying on of 
 hands; and continued in that office until 
 1798, when he removed to Kentucky. 
 
 The same year the church made choice 
 of Elder Moses Bennet (a preacher of pro- 
 mising talents, who had been raised up in 
 
KEHUKEE BAPTIST ASSOCIATION. 237 
 
 this church) for their pastor, who still con- 
 tinues to hold that office. Elder Pember- 
 ton who had been in the exercise of his gifts 
 in this church, was ordained at the same 
 time. 
 
 Elder Philemon Bennet w r as raised up in 
 this church and ordained in 1801. There 
 have been several happy revivals of reli- 
 gion in this church, but chiefly under the 
 ministry of Elder Walker. It is true there 
 have been happy times, and considerable 
 additions under the subsequent ministers, 
 but they were only as the gleanings of the 
 vintage in Elder Walker's day. Their 
 number of members at present is about 
 seventy. Their meetings are holden the 
 Saturday before the third Sunday in every 
 month. 
 
 BIOGRAPHICAL SKETCH OF ELDER WILLIAM 
 WALKER. 
 
 The time and place of his nativity to us 
 are unknown. He settled in Warren coun- 
 ty, between the years 1750 and 55. He at 
 first became a Free-will Baptist preacher, 
 as was mentioned before. After he em- 
 braced the doctrines of grace, and was re- 
 gularly authorized as a Gospel minister, he 
 was very zealously engaged in preaching, 
 and his labors were very much blessed. 
 
238 HISTORY OF THE 
 
 His labors in the ministry were not con- 
 fined to Reedy Creek only, but he traveled 
 and preached in a number of places, and 
 was an humble instrument of bringing 
 many precious souls to the knowledge of 
 the truth. After he was established in the 
 truth of the doctrines of the Gospel, he was 
 never known to court the smiles or fear 
 the frowns of any man. God's free elect- 
 ing, everlasting, unchangeable love through 
 Christ to poor sinners was his favorite 
 theme ; whilst he pressed the necessity of 
 the new birth, in consequence of our fallen, 
 degenerate state by nature. He was loved 
 and esteemed by all ranks of people. The 
 labors of his life which closed his ministry 
 here on earth, were Saturday and Sunday, 
 October the third and fourth, 1784. On 
 Saturday he attended a funeral at Mr. Ho- 
 norias Powell's, and preached from Deut. 
 xxxii. 29. O ! that they were wise, &c. 
 In the first part of his discourse he seemed 
 much engaged, but a sudden weakness af- 
 fected his mortal frame, and he concluded 
 the labors of the day after going through 
 his second head of doctrine. He retired to 
 the house of one of the brethren, dined 
 heartily, but in conversation seemed inco- 
 herent, and at times inclined to be wild and 
 startish. He rested but very little that 
 night, and was in a great hurry to get to 
 
KEHUKEE BAPTIST ASSOCIATION. 239 
 
 the meeting-house next morning — more so 
 than was ever known before — and said he 
 wished to go and do what he had to do. 
 He went to meeting and took his text in 
 the eighth chapter of Paul's epistle to the 
 Romans ; but could not distinctly read it 
 before he was stricken with the dead palsy, 
 and fell in the pulpit, and was heard to say, 
 " Blessed be God, I have fallen in a good 
 cause." He was put into a chair and con- 
 veyed to the house where he lodged the 
 night before ; his reason left him and re- 
 turned no more. He was carried to his 
 house in Franklin county, on Wednesday 
 following. It w r as observed that he scarce- 
 ly ever slept from the time he received the 
 stroke of the palsy. A physician was con- 
 sulted who gave him a sleeping dose; it 
 operated, and put him to sleep, and he 
 never awoke more in this world, but 
 breathed out his soul into the bosom of his 
 Redeemer, on Wednesday, the 13th of Sep- 
 tember, 1784, much lamented by all who 
 knew him. 
 
 There were two other brethren in this 
 church, who, for their eminent piety, zeal 
 and usefulness, merit a place in this history, 
 viz : Samuel Thompson and Charles James. 
 Samuel Thompson was baptized August, 
 1770, and Charles James, January, 1776. 
 The great advantage (under God) that these 
 
240 HISTORY OF THE 
 
 | 
 
 servants of Christ were to this church, will 
 never be forgotten by numbers. Their ex- 
 tensive knowledge of church government, 
 their godly, pious, exemplary lives, their 
 quickness of apprehension and unshaken 
 faithfulness in the discharge of their duty, 
 reflect honor on their memory. Samuel 
 Thompson was dismissed, in August, 1786, 
 to Elder Lancaster's church, at Poplar 
 Spring, and was killed by a tree falling on 
 him, in the beginning of the year 1800. 
 Charles James, after a long and singularly 
 useful life, died in the fall of the year 1794. 
 
 THE CHURCH ON FISHING CREEK, HALIFAX, 
 NORTH CAROLINA. 
 
 This church was originally gathered 
 through the instrumentality of Elder Chas. 
 Daniel. According to Asplund's Register, 
 it was constituted in 1755. If so, we may 
 suppose it was at first established on the 
 orthodox plan ; as we judge it was formed 
 after the regulation took place, on the visit 
 of Elders Vanhorne and Miller. Charles 
 Daniel was the first pastor of this church, 
 who was a man of considerable abilities ; and 
 in the former part of his life was very pious ; 
 but in his latter days did greatly backslide. 
 
 But from the account we have received 
 of his exercises when he came to die, we 
 
KEHUKEE BAPTIST ASSOCIATION. 241 
 
 hope he died in faith. About the year 1783, 
 Charles Daniel, who then lived in Warren 
 county, was taken with a complaint in his 
 head, which in about two months ended his 
 life. In the time of his illness, he greatly 
 lamented his backsliding state. About two 
 weeks before his death, his wife despairing 
 of his being restored to health, she desired 
 to know the exercise of his mind. She ask- 
 ed him if he thought the Lord had pardoned 
 his sins and restored peace to his soul ? He 
 told her he hoped he had. He further add- 
 ed, "The pain is so sharp that I must die; 
 I shortly must leave you ; but my soul has 
 an interest in Christ." 
 
 Thomas Daniel, brother of the deceased, 
 was the next w r ho had the care of this church; 
 until a division arising amongst them, he 
 separated from them. And after him, Elder 
 Silas Mercer took the charge of the church, 
 who was an instrument in the hand of God 
 to reconcile matters, and settle the church 
 again on a regular plan. 
 
 Elder Silas Mercer was a great man of 
 God. He was a remarkably zealous, ortho- 
 dox preacher of the Gospel ; and, perhaps, 
 possessed as extensive an acquaintance 
 with the mysteries of the Holy Scriptures 
 as any in this Association. He was very 
 indefatigable in his labors ; and, we suppose, 
 for a few years, no minister in our connec- 
 16 
 
242 HISTORY OF THE 
 
 tion traveled and preached more than he. 
 He was pastor of this church for a few years, 
 then removed to Georgia, where he ended 
 his course with joy, the first of August, 
 1796, in the 52d year of his age. 
 
 After the removal of Elder Mercer, Elder 
 Joshua "White, who had been a member in 
 the Camden church and called to the mi- 
 nistry there, moved into this neighborhood, 
 became a member of this church, and took 
 the pastoral care thereof; who continued 
 that office a few years, then removed to 
 Cumberland, in Tennessee. After his re- 
 moval, Elder Holloway Morris, who had 
 been raised in this church and called to the 
 ministry here, was ordained, and became 
 their pastor ; who continued but a short time 
 in that office, before he moved likewise to 
 Cumberland. 
 
 After the removal of Elder White, the 
 church labored under great coldness and 
 barenness until about 1801, when the church 
 consisted of not more than twenty members 
 in full fellowship. About this time, Elder 
 Burkitt on a circuit of meetings attended 
 this place. He preached, prayed, and sung, 
 but no good effect seemed to attend his la- 
 bors. At the close of the meeting, he at 
 last told them, " that if there was any per- 
 son in the congregation who desired to go to 
 heaven or be converted, if he would come 
 
KEHUKEE BAPTIST ASSOCIATION. 243 
 
 up to the pulpit, he would pray to the Lord 
 for him." No person came for some time. 
 At length a young man came, with tears in 
 his eyes, and requested his prayers. — Some 
 months after, this young man was converted 
 and related his experience at a Union 
 Meeting, Warren, Ready Creek, and de- 
 clared this was a mean in the hand of the 
 Lord for his conviction and conversion ; and 
 said he was a thousand times obliged to the 
 man for praying for him ; and ten thousand 
 to the Lord for putting it in the mind of his 
 minister to do so. Soon after this a revival 
 took place in this church, since which about 
 one hundred have been baptized ; and some- 
 times as many as twenty-four at one time. 
 The church now contains one hundred and 
 twenty members. 
 
 Since the removal of Elder Hollo way 
 Morris, the church has made choice of El- 
 der Philemon Bennet, a respectable minis- 
 ter of Jesus, for their pastor, who taking 
 a dismission from the church on Reedy 
 Creek, whereof he was a member, and join- 
 ing this church, he now acts in that capacity. 
 Their meeting-house stands about one mile 
 from Wyatt's bridge, on Fishing Creek ; 
 and their meetings are holden the Saturday 
 before the second. Sunday in every month. 
 Their yearly meeting is in August; and 
 quarterly once in three months. 
 
244 HISTORY OF THE 
 
 THE CHURCH AT KEHUKEE, HALIFAX COUNTY, 
 NORTH CAROLINA. 
 
 This church, at first, was gathered and 
 constituted out of some members who had 
 been received and baptized on the Free-will 
 plan. On the visit of Elders Vanhorne and 
 Miller, they were established on the regular 
 order, and joined in covenant in the year of 
 1755; and were under the care of that emi- 
 nent servant of our Lord Jesus Christ, 
 Thomas Pope. After the death of Elder 
 Pope they were under the care of Elder 
 Meglamre for some years. Elder Meglam- 
 re removing his residence from this neigh- 
 borhood to Sussex, Virginia, he resigned 
 his pastoral concern to Elder William Bur- 
 ges; who was raised in Camden, and called 
 to the ministry in that church, and brother 
 to the famous John Burges of that place. 
 Elder Burges continued a few years in that 
 office, after which he was called home to 
 rest from his labors. The church had 
 now grown very cold ; and by reason of 
 deaths, excommunications, and removals, 
 the church was greatly decreased in number. 
 Elder Mercer used to attend at times ; after 
 his removal to Georgia, was statedly attend- 
 ed by Elder White for several years. After 
 his removal to the westward they have been 
 attended by Elder Burkitt. This church 
 
KEHUKEE BAPTIST ASSOCIATION. 245 
 
 has gone through sundry revolutions, as may 
 be seen in the minutes of the Association ; 
 and although she has been blest with many 
 pious members, some able ministers, and the 
 place where the Association was first holden 
 and has been holden many years, and from 
 which the name of the Association took 
 place, yet she is so greatly reduced that 
 they are at present hardly able to hold con- 
 ferences or keep up church discipline. 
 Amongst the few who belong to this church 
 is William Vaughan, of singular piety, and 
 a preacher of the Gospel ; but has not as 
 yet been ordained : and Mrs. Sally Smith, 
 consort of Capt. James Smith, a woman of 
 unparalleled virtue, piety and charity. 
 
 We have a flattering hope of a revival 
 here. A few have been added in the late 
 revival. 
 
 There is a connection between this 
 church and one on Fishing Greek, at the 
 new meeting-house, as it is called, which 
 was originally gathered by Elder Tanner, 
 but was never constituted a church as we 
 know of. This congregation and the old 
 Kehukee church became one body; and 
 the minutes of the Association have been 
 considered as such, and the members on 
 Fishing Creek have by . the Association 
 been deemed a branch of that church. But 
 at present this branch has become more nu- 
 
246 HISTORY OF THE 
 
 merous than the body. A very considerable 
 revival has taken place here lately. They 
 are attended monthly by Elder Gilbert, and 
 meetings holden, beginning on the Satur- 
 day before the fourth Sunday in every 
 month. Meetings at old Kehukee meeting- 
 house are, Saturday before the third Sun- 
 day in every month. Yearly meeting in 
 August. — November, February and May, 
 are quarterly meetings at this place. There 
 were forty-four members added to this 
 church last year, but chiefly at the meeting- 
 house on Fishing Creek. Their number at 
 present, in both branches, is about one hun- 
 dred and twelve. 
 
 THE CHURCH ON SANDY CREEK, FRANKLIN 
 COUNTY, NORTH CAROLINA. 
 
 This church came oat from the church 
 at Reedy Creek, and was constituted in 
 1774. The number of members constituted 
 we cannot ascertain. William Walker was 
 chosen pastor, and continued till his death, 
 in 1784; then Elder Lewis Moore took the 
 charge thereof, and continued until 1798. 
 This church being left destitute, made choice 
 of Elder John Pemberton ; he continued but 
 a short time. They then chose Elder Ja- 
 cob Crocker, Jr., who soon after left them, 
 and moved to Broad River, in South Caro- 
 
KEHUKEE BAPTIST ASSOCIATION. 247 
 
 Una. After the removal of Elder Crocker, 
 they called on Elder Moses Bennett, in 1801, 
 who served them as an occasional pastor, 
 and continues so to the present. 
 
 This church adopted the confession of 
 faith and joined in Covenant, and has been 
 a prosperous church ; although at present 
 there are not more than twenty-five members 
 in fellowship. The time of their meetings 
 is the Saturday before the second Sunday 
 in every month. This church is not con- 
 nected with any Union Meeting as we know 
 of. 
 
 THE CHURCH ON ROCKY SWAMP, HALIFAX 
 COUNTY, NORTH CAROLINA. 
 
 In the year 1767, Elder Jesse Read (who 
 is now the pastor of this church) was 
 convinced of the necessity of speedily reform- 
 ing his life ; which he undertook with great 
 engagement, but soon was reduced by af- 
 fliction to a low state ; so that his friends de- 
 spaired of his recovery. In this tedious spell 
 of affliction he endured great pain of body, 
 and much distress of soul ; but the Lord had 
 mercy on him, and restored him again. He 
 was then brought to discover the sinfulness 
 of his nature, his own weakness, and the 
 impossibility of being saved by his own obe- 
 dience to the law of God. He was greatly 
 
248 HISTORY OF THE 
 
 distressed and grievously tempted, and could 
 obtain no relief until he was enabled by 
 grace to believe in Christ Jesus, as the Sa- 
 viour of his soul. He then could feed on 
 the sincere milk of God's word ; and when 
 he met with the writings of George White- 
 field and John Bunyan, they gave him great 
 consolation. He then desired the happiness 
 of mankind, and wanted them to know the 
 way of salvation through Christ. He, there- 
 fore, undertook to appoint meetings, and in 
 public read Whitefield's sermons. At that 
 time there were no Baptists in the neighbor- 
 hood. Some time after, Elder Charles 
 Daniel, a regular Baptist minister, came 
 into those parts to preach ; and, not long af- 
 ter, Rocky-Swamp meeting-house was built 
 on the land Elder Read gave for that pur- 
 pose. There were several people who made 
 profession of their faith in Christ, and were 
 baptized by said Daniel, and they were con- 
 sidered a branch of the church on Fishing 
 Creek (Daniel's meeting-house). Elder 
 Read was not quickly convinced that it was 
 his duty to be baptized ; and when he was 
 satisfied that it was his duty, he embraced 
 the sentiments of those who were then call- 
 ed Separate Baptists, and accordingly was 
 baptized, in the year 1773, by Elder Jere- 
 miah Walker, a minister of that order. Not 
 long after this, Elder John Tanner came 
 
KEHUKEE BAPTIST ASSOCIATION. 249 
 
 into the neighborhood and baptized several 
 others; and, on the 11th of July, 1774, the 
 church was constituted, with the assistance 
 of Elders Walker, Tanner, and Joseph An- 
 thony. The church, at her first constitu- 
 tion, consisted only of eight members : but 
 there is reason to hope the Lord planted 
 this little vine, and directed several minis- 
 ters to visit and water it. This church, the 
 same year, sent a letter and delegate to the 
 Separate Association, hclden in Amelia 
 county, in Virginia, and was there received. 
 On this journey, the impressions on the 
 mind of Elder Read to preach the Gospel of 
 salvation to sinners increased ; so that, on 
 the Lord's day after his return, he made an 
 attempt to preach in public. He was en- 
 couraged by the members to continue in the 
 work; and on the 5th of May, 1775, the 
 church unanimously called him to the pas- 
 toral care thereof. Elders Samuel Harris 
 and Joseph Anthony assisted at the ordina- 
 tion. After the division took place at the falls 
 of Tar River, as heretofore mentioned, this 
 church joined the Kehukee Association, and 
 was one of the ten churches at her first es- 
 tablishment on the present order. Notwith- 
 standing this church was constituted with 
 only eight members, yet the Lord has greatly 
 added to her number, and smiled upon her. 
 Since that time, two hundred and sixty have 
 
250 HISTORY OF THE 
 
 been baptized ; but by deaths, removals, and 
 dismissions for constitution, the church con- 
 sists at present of about one hundred mem- 
 bers in fellowship. 
 
 There is a branch of this church at Da- 
 vis's meeting-house, which is not far from 
 Connicannary, in Halifax county. The 
 yearly meeting at Rocky Swamp begins on 
 the Saturday before the fourth Sunday in 
 August; and the quarterly and monthly 
 meetings in course. Meetings are holden 
 at Davis's meeting-house the first Sunday in 
 every month. 
 
 THE CHURCH ON QUONKEY, HALIFAX COUNTY, 
 NORTH CAROLINA. 
 
 This church was formerly a branch of the 
 church at Rocky Swamp ; and for some 
 years exercised discipline with the assistance 
 of Elder Read, who generally attended at 
 Quonkey Chapel, two days in every month. 
 But on the fourth Saturday in July, 1799, 
 they sent a petition to the body of the 
 church at Rocky Swamp for a dismission, 
 in order to become a constituted body. 
 
 Their petition was heard, and according- 
 ly thirty members were dismissed, and on 
 the 7th of August following, they had to 
 their assistance Elders Burkitt and Read, 
 
KEHUKEE BAPTIST ASSOCIATION. 251 
 
 and by mutual consent they were consti- 
 tuted a church. Since that time there have 
 been thirty-six added to the church. But 
 by deaths, removals, &c, they now contain 
 only fifty-four members. 
 
 They have no pastor, but at their request 
 are attended by Elder Jesse Read as for- 
 merly; and Elder M'Allister Vinson, who 
 was ordained on the itinerant plan before 
 their constitution, and is a member in this 
 church, also assists them in word and doc- 
 trine. The yearly meeting begins on the 
 Saturday before the third Sunday in Octo- 
 ber; and monthly and quarterly meetings 
 in course. 
 
 haywood's meeting-house, franklin 
 county, north carolina. 
 
 This church is thus named because the 
 meeting-house at which the congregation 
 assembles is so called in honor of Judge 
 Haywood, who gave for the use of the so- 
 ciety the piece of ground on which the 
 meeting-house w T as erected. This church, 
 we believe, was originally a branch of the 
 Sandy-Creek church, gathered through the 
 the instrumentality of Elder Walker. Af- 
 ter some time it pleased the Lord to convert 
 and call to the ministry Elder Jacob 
 
252 HISTORY OF THE 
 
 Crocker, who laboring amongst the people 
 in this neighborhood, and a blessing attend- 
 ing his labors, a church was gathered and 
 constituted here. But, since, it hath pleased 
 Almighty God to call Elder Crocker to his 
 eternal home, and they are now without a 
 settled pastor ; but Elder William Lancas- 
 ter supplies them as an occasional pastor. 
 Their number at present is only about thirty- 
 five. Their yearly meeting is holden the 
 first Sunday in August; monthly and quar- 
 terly meetings in course. 
 
 MEMOIR OF ELDER JACOB CROCKER, THE 
 FORMER PASTOR OF THIS CHURCH. 
 
 Elder Jacob Crocker attended a meeting 
 at his meeting-house, the first Sunday in 
 November, 1791, and was greatly engaged 
 in exhorting the people, at which time he 
 said to his auditory that he believed it 
 would be the last time he should ever ad- 
 dress them, which eventually proved to be 
 no chimera, for he never attended a meeting 
 after that time. The same evening he said 
 to his beloved wife, " Many lonesome hours 
 you have seen in my absence, but comforted 
 yourself with the hope of my return ; but 
 now I am going from whence I shall no 
 more return." Some days after this his 
 wife asked him if he thought he should die : 
 
KEHUKEE BAPTIST ASSOCIATION. 253 
 
 he answered (with a smile), " I hope I shall ; 
 I have no desire to stay here any longer." 
 Some time after, he desired that she might 
 resign to his death, saying " it would be but 
 a short time before they should meet again." 
 The day before he died, one of his daugh- 
 ters being by his bedside a weeping, he said 
 to her, " Do not weep for me ; I hope God 
 has converted your soul, and if so, we shall 
 soon meet again in a better world." One of 
 the brethren asked him a few hours before 
 his death how it was with him ; he an- 
 swered, " A few more struggles, and it will 
 be eternally day with my soul." Thus that 
 faithful servant of the Lord bid this world 
 adieu. He was greatly lamented by his 
 pious acquaintances in general, and his 
 church in particular. 
 
 THE CHURCH AT THE MAPLE SPRING, FRANK- 
 LIN COUNTY, NORTH CAROLINA. 
 
 This church was at first composed of a 
 few members, who obtained a dismission 
 from the church at Sandy Creek, in order 
 to become a distinct body, and accordingly 
 they were constituted a church, July 27th, 
 1793 ; and Elder William Lancaster took 
 the oversight of them ; who, as a minister 
 of the Gospel, is eminent for his clearness 
 in the doctrine of grace, as you may see by 
 
254 KEHUKEE BAPTIST ASSOCIATION. 
 
 the circular letter which was written by him 
 on the perseverance of the saints in grace, 
 page 164. 
 
 The number of members in this church 
 at present is thirty-eight. Their yearly 
 meeting is holden the fourth Sunday in 
 July, and their monthly and quarterly 
 meetings in course. Their meeting-house 
 is a tolerable roomy building, and stands 
 near the road, about four miles from Louis- 
 burg. 
 
 THE CHURCH AT THE POPLAR SPRING MEETING- 
 HOUSE. 
 
 Elder William Lancaster was instru- 
 mental in gathering and planting this 
 church, which was constituted in Novem- 
 ber, 1793, and he continues to serve them as 
 a pastor. Their number at present is fifty- 
 seven. When the Neuse Association was 
 formed, Tar river was considered the bound- 
 ary line, and this church being on the south 
 side of said river belonged to that associa- 
 tion, but their minister living on the south 
 side of said river, they have obtained a dis- 
 mission from the Neuse Association in order 
 to join the Kehukee Association. Their 
 yearly meeting is holden the second Sunday 
 in October. Their monthly and quarterly 
 meetings in course. 
 
255 
 
 CHAPTER XIV. 
 
 1. The names of the Churches in the Portsmouth Asso- 
 ciation and its bounds. — 2. The Church at Pungo, 
 Blackwater, London Bridge, and Portsmouth and Nor- 
 folk. — 3. Frost, an Arminian Baptist preacher, stricken 
 with death while preaching his sentiments. — 4. The 
 Church at Shoulder's Hill. — 5. Persecution of Elders 
 Barrow and Mintz. — 6. History of N. W. River Bridge, 
 Western Branch, South Quay, Black Creek, Mill 
 Swamp, Seacock, and Raccoon Swamp Churches. 
 
 It was promised that a brief account of 
 the churches in the Virginia Portsmouth 
 Association should be inserted in this his- 
 tory ; inasmuch as the greater part of these 
 churches once belonged to the Kehukee 
 Association. The Portsmouth Association 
 was dismissed from the Kehukee in 1790, 
 and became an established Association in 
 1791. Their first meeting was at Ports- 
 mouth, in Virginia. And for that reason, 
 and from the polite treatment of the gentle- 
 men of that town, it took the name of the 
 Virginia Portsmouth Baptist Association. 
 The bounds of this Association are from 
 James 5 River to the State line ; from the 
 sea to Petersburg, and lower end of Din- 
 widdle and Mecklenberg counties in that 
 
256 CHURCHES IN THE 
 
 State; and at present contains twenty -three 
 churches, viz : Black-Creek, Southamp- 
 ton county ; Black-Water, Princess Anne 
 county ; Cut-Banks on Nottoway, Dinwid- 
 die county ; Davenport's meeting-house, 
 Prince George county ; London Bridge, 
 Princess Anne ; Fountain's-Creek, Greens- 
 ville ; Genito, Mecklenberg ; High-Hills of 
 Nottoway, Sussex; Meherrin, Southamp- 
 ton; Mill-Swamp, Isle of Wight; Otter- 
 dams, Surry; Portsmouth and Norfolk; 
 Pungo, Princess Anne; Rowanty, Dinwid- 
 die ; South-Quay, Southampton ; Should- 
 er's-Hill, Nansemond ; Raccoon-Swamp, 
 Sussex; Reedy-Creek, Brunswick; Sap- 
 pony, Sussex ; Seacock, Sussex ; North- 
 West River Bridge, Norfolk county; West- 
 ern-Branch, Nansemond ; Hayes's-Creek, 
 Brunswick county. All these churches, 
 except four, were once members of our As- 
 sociation. We shall begin with the church 
 at Pungo, which appears to be the first 
 constituted church in the Portsmouth As- 
 sociation. 
 
 THE CHURCH ON PUNGO, PRINCESS ANNE, 
 VIRGINIA. 
 
 This church was a branch of the church 
 in Camden county, North Carolina ; and 
 in 1762, they petitioned the body for a dis- 
 
PORTSMOUTH ASSOCIATION. 257 
 
 mission in order to become a constituted 
 church, which they obtained, and at the 
 time of constitution were forty-five in num- 
 ber. They were constituted by Elders 
 John Burges and Charles Daniel. Elder 
 James Game well now became their pastor, 
 and he made application to the Governor 
 of Virginia, who granted him license to 
 preach; and a place for a meeting-house 
 was procured, and recorded in the general 
 court at Williamsburg. This church, at 
 first, was founded on the Calvinian princi- 
 ples, and has continued in the same faith 
 until now 7 . They used to associate with 
 the Kehukee Association, at Kehukee, 
 North Carolina. In the year 1766, Elder 
 George Piummer took the care of them, 
 who some time after was suspended for 
 marrying his wife's sister. Elder Abbot, 
 from Carolina, then served them as an oc- 
 casional pastor. In 1774, Elder Joshua 
 Lawrence was sent for to take the care of 
 said church; and in 1775 they came under 
 a new examination, and May 14, 1775, he 
 was ordained their pastor by Elders Dar- 
 gan and Abbot. Elder Lawrence for some 
 years was in great repute amongst them, 
 until a matter of difficulty happened in the 
 church ; which occasioned the Association 
 in Portsmouth, in 1791, to appoint Elders 
 Barrow, Armistead, and Mintz to attend the 
 17 
 
258 CHURCHES IN THE 
 
 said church and endeavor to conciliate mat- 
 ters, the result of which was the excommu- 
 nication of said Lawrence. No facts of any 
 importance were supported against him. 
 The committee left him to clear or con- 
 demn himself by an appeal to God, in pre- 
 sence of them, with a declaration of his in- 
 nocency, which he refused, leaving it to 
 his accusers to support the charge brought 
 against him. After he was excluded, he 
 continued to preach, and publicly declared 
 before God and his congregation, his inno- 
 cence of the charge brought against him. 
 The people erected a meeting-house for 
 him, in which he preached for several 
 years. The church was then without a 
 settled pastor, being only supplied by tra- 
 veling preachers, until the first Sunday in 
 October, 1803, at which time, we under- 
 stand, Elder Lawrence was restored to full 
 fellowship again. The time of holding 
 their monthly meetings is the Saturday be- 
 fore the first Sunday in every month. 
 Their yearly meeting is in April ; and 
 quarterly in July, October, and January. 
 
 THE CHURCH ON BLACK-WATER, PRINCESS 
 ANNE, VIRGINIA. 
 
 This church was once a branch of the 
 church at Pungo. They were constituted 
 
PORTSMOUTH ASSOCIATION. 259 
 
 a church in 1784. Several ministers of the 
 Gospel were instruments (under God) to be- 
 gin and carry on the work of God here. 
 Beside the ministers who used to come from 
 Camden to Pungo, and preached here on 
 their journey, were Elders Thomas Armi- 
 stead, William Cole, Daniel Gould, George 
 Plummer, and others, who used to labor 
 statedly, in and near this place. They are 
 now under the pastoral care of Elder Sorey. 
 Their number at present is about fifty-seven. 
 
 THE CHURCH AT LONDON BRIDGE, PRINCESS 
 ANNE, VIRGINIA. 
 
 This church is so called, because the con- 
 gregation assembles at a meeting-house 
 which stands not far distant from a bridge 
 called by that name, east of Norfolk, in 
 Princess Anne county. Some of the mem- 
 bers of this church formerly belonged to the 
 church at Pungo, and were a branch of said 
 church. They were constituted in May, 
 1784, by Elders Daniel Gould and William 
 Morris. At the constitution, Elder Mortis 
 delivered a sermon, introductory to business, 
 from Songs ii. 15. Take us the foxes, the 
 Utile foxes, that spoil the vines; for our vines 
 have tender grapes. The church at the time 
 of her constitution consisted of fifty-five 
 members. On the same day, the church 
 
260 CHURCHES IN THE 
 
 made choice of Elder Morris for their pas- 
 tor. A sermon introductory thereto was 
 delivered by Elder Gould, from Acts xx. 
 26. I am pure from the blood of all men. 
 A few years before the constitution of this 
 church, there was a great stir of religion 
 amongst the people ; many on the right and 
 left might be seen and heard crying for 
 mercy. About this time, Elder Isaac Tote- 
 wine was raised up, and began to preach, 
 whose gifts were approved. He is now in 
 the western country. About the time of 
 constitution, the church seemed to be in a 
 colder state. Only about seven were add- 
 ed in one year. Isaac Jacob, Thomas Nor- 
 ris, John M'Caul, and Henry James were 
 chosen and ordained deacons. From the 
 year 1785 until ? 87, there were but small 
 additions. In 1787, about August, there 
 appeared a small revival again; thirteen 
 were received in one day. The work seem- 
 ed to go on until November 1788, by which 
 time thirty-five were received. Through 
 various changing scenes, this church passed 
 until the year 1802, when Elder Morris, the 
 pastor, petitioned for a letter of dismission, 
 informing the church of his intention to 
 move to Kentucky. The letter was grant- 
 ed, but a great uneasiness was created in the 
 minds of the members, they being loth to 
 part with their pastor. It not only caused 
 
PORTSMOUTH ASSOCIATION. 261 
 
 an inquiry in their minds, but a cry in their 
 mouths — %t , What shall we do for one to go 
 in and out before us?" Accordingly appli- 
 cation was made to Elder Jeremiah Ritter, 
 a member of the church at Shoulders's-Hill, 
 and he granted their request, and has attend- 
 ed them monthly, and administered the or- 
 dinances to them ever since. From the time 
 Elder Morris left this church, there was no 
 revival until the 27th of March, 1803; at 
 which time, being that of their quarterly 
 meeting, just at the time of dismission, the 
 brethren appeared to be much engaged, and 
 were bidding farewell to each other, up 
 stepped a little lad who wished to tell the 
 church what the Lord had done for his soul. 
 In so doing, the whole house appeared to be 
 in floods of tears; and within a few months 
 after twenty-three were baptized. It is 
 hoped the Lord is about to revive his work 
 in this place. Their number at present is 
 about one hundred and thirty-four. Their 
 monthly meeting is the Saturday before the 
 last Sunday in the month. Their quarterly 
 meetings are in November, February and 
 May ; and August meeting is their yearly 
 meeting. 
 
262 CHURCHES IN THE 
 
 THE CHURCH IN PORTSMOUTH AND NORFOLK, 
 
 VIRGINIA. 
 
 In the year 1789, there were a few mem- 
 bers in Portsmouth and its vicinity, who 
 were of the Baptist society, but were mem- 
 bers in the church at Shoulders's-Hill. 
 Through the instrumentality of Elders Eli- 
 jah Baker, Thomas Armistead and others, 
 there were several added in Portsmouth and 
 Norfolk. After which, the members peti- 
 tioned the Association, then held in the Isle 
 of Wight, to send helps to constitute them 
 into a church. Whereupon Elders John 
 Meglamre and David Barrow were sent ; 
 who, when attending, called to their assist- 
 ance Elders Elijah Baker, William Morris, 
 Thomas Armistead, James M'Clenny and 
 Etheldred Lancaster. A covenant being 
 formed by a committee appointed for that 
 purpose, was read in conference, consented 
 to and subscribed by the members. They 
 were constituted on the principles of Free- 
 grace. Elder Thomas Armistead took the 
 care of this church, and his labors were 
 blest for a season. 
 
 In the year 1791, there came from Eu- 
 rope a certain Mr. Frost, in the habit of a 
 Baptist preacher, who at first seemed to be 
 approved of, but soon began to deny the 
 faith of the church, and preach the doctrines 
 
PORTSMOUTH ASSOCIATION. 263 
 
 of free-will, supposing man had power to 
 work himself into a state of favor with 
 God. This man caused great uneasiness 
 in the church. The brethren appointed a 
 committee to wait upon him and try to gain 
 him over to embrace the principles of the 
 church ; but he remained incorrigible. 
 
 The church appointed another commit- 
 tee to go and try to silence him, but could 
 not prevail. He said he had a meeting to 
 attend the Wednesday night following ; and 
 he should preach. But the Lord interfered 
 in behalf of his distressed church, for 
 when Frost went to preach again, and took 
 his text, which was, He shall thoroughly 
 purge his floor, and gather his wheat into his 
 garner; and coming to the words " purge 
 his floor," his tongue failed ; he cried, " Let 
 us pray," but sunk on his knees, and spoke 
 not another word. He was dead in less than 
 three hours. Thus did God avenge his suf- 
 fering church in these towns, for this fox 
 was spoiling the tender grapes. 
 
 On Saturday, the 9th of June, 1792, in 
 conference, Eider Armistead requested the 
 church to look out another pastor to go in 
 and out before them, as he was much indis- 
 posed in body, and not able to serve them 
 as he ought, or wished to do. But no per- 
 son supplied his place for some time. In 
 1794, Elder Armistead moved into King and 
 
264 CHURCHES IN THE 
 
 Queen county ; and in 1795, there came a 
 black preacher from Northampton county, 
 in Virginia, whose name was Jacob Bishop. 
 The brethren and friends in that county 
 gave him money to buy his freedom, which 
 he did; and soon after bought his wife's. 
 And when he came to Norfolk he bought 
 his eldest son's freedom. His preaching 
 was much admired both by saints and sin- 
 ners, for some time wherever he went. As 
 a stranger, few received an equal degree of 
 liberality with him. After Elder Armistead 
 moved away the church fell into a cold 
 negligent state for several months ; no con- 
 ference business done ; some of the mem- 
 bers did backslide : yea, the state of church 
 seemed at alow ebb, until October, 1796, at 
 which time the church seemed stirred up to 
 try to get together again. They called for 
 helps from the neighboring churches to sit 
 in council and give them advice, — who ad- 
 vised them, that whereas the black brethren 
 in the church seemed anxious for a vote in 
 conference, that it would be best to consider 
 the black people as a wing of the body, and 
 Jacob Bishop to take the oversight of them, 
 as this church at that time consisted of a 
 number of blacks. The black people at 
 first seemed pleased with the proposition, 
 but soon repented and came and told the 
 deacons they were afraid that matters might 
 
PORTSMOUTH ASSOCIATION. 265 
 
 turn up disagreeably to them and dishonor- 
 ing to God, and said they would be subordi- 
 nate to the white brethren, if they would 
 let them continue as they were ; which was 
 consented to. The church now applied to 
 Elder Thomas Etheridge, who served them 
 awhile ; and soon after there came over from 
 Africa, and settled here for awhile, Elder 
 Jacob Grigg, who had been on a mission 
 from England to Africa. While in this 
 church he exercised a public gift, but soon 
 married and moved to North Carolina, and 
 took the care of a church at N. W. river 
 bridge, and in 1802 moved to the State of 
 Kentucky. Tn 1799, Elder Davis Biggs 
 moved near to Portsmouth, and took the 
 care of the church in these towns ; and a 
 few have been baptized every year since. 
 The brethren have been very attentive to 
 conferences, and have been careful to main- 
 tain a good discipline. In 1802, there came 
 from Europe, and took up here a man 
 named Ralph Mather, who called himself a 
 Christian minister. He preached once for 
 the Methodists in their meeting-house in 
 Portsmouth ; and expected to preach a se- 
 cond time, but some other preacher was in- 
 troduced in his stead, which very much dis- 
 pleased him. He then came to the Baptists 
 with a very smooth tongue, and got in fa- 
 vor with many of them, and began to rail 
 
266 CHURCHES IN THE 
 
 at the Methodists from the pulpit and from 
 the press. And by some he was answered 
 again. In order to invalidate their doctrine, 
 he said that good works could not add any- 
 thing to the creature, nor to the praise and 
 glory of the Creator. And that there was an 
 intermediate state where all the world, ex- 
 cept a few, must go into when they left this 
 life. He was discovered to be of the Swe- 
 denborg profession, who suppose that par- 
 ticular characters were sent into this inter- 
 mediate state to preach to spirits there im- 
 prisoned ; in which state the spirits there 
 might be instructed and prepared for heaven : 
 or by disobedience be sent to hell. Also 
 those women who loved little children here 
 would go into this intermediate state after 
 death, and there nurse and bring up little 
 children and prepare them for heaven, 
 and sundry other wild and enthusiastic no- 
 tions. Elder Biggs wrote him, that he 
 must acknowledge his error, and make pub- 
 lic recantation for two particulars, as charges 
 against him, viz: 1. For holding with an 
 intermediate state in order for the prepara- 
 tion, and 2. denying good works, which does 
 most surely advance the glory and praise of 
 God amongst men. Which acknowledge- 
 ment, if not made, he must not expect to 
 preach any more in the Baptist meeting- 
 house. He wrote Elder Bigfffs several ill- 
 
PORTSMOUTH ASSOCIATION. 267 
 
 natured letters, which were answered. He 
 then applied to one of the principal mem- 
 bers in Norfolk for leave to preach in the 
 Baptist meeting-house on that side of the 
 water, but was wisely told that their mem- 
 bers on each side w T ere one body. He then 
 appeared to try to draw a party aw r ay with 
 him, speaking evil of their present pastor, 
 trying to bring him into disrepute amongst 
 the citizens in general. But his zeal for 
 preaching quickly abated, and he turned 
 into speculation, and soon died. 
 
 Saturday, the 16th of October, 1802, was 
 set apart as a day of fasting and prayer to 
 the Lord to revive his work. The brethren 
 seemed to engage heartily in the work, and 
 the Lord heard the prayers of his church. 
 A revival commenced in December: the 
 second Sunday a mate of a ship was bap- 
 tized. In February, eighteen were bap- 
 tized; and by the 15th of September, 1803 
 (about fifteen months), eighty were added 
 by baptism. Their present number is 
 about two hundred and forty. 
 
 In March, 1803, were ordained to the 
 work of the ministry in this church, Elders 
 Benjamin Ashley, Peter Lagg, Henry Keel- 
 ing, and James Mitchell. Since which time 
 another young man has begun to exercise 
 his gift, and appears likely to be profitable. 
 Their yearly meetings are holden the Sa 
 
268 CHURCHES IN THE 
 
 turday before the second Sunday in De- 
 cember; quarterly in March, June, and 
 September. 
 
 THE CHURCH AT SHOULDERS'S-HILL, NANSE- 
 MOND COUNTY, VIRGINIA. 
 
 Some of the first Baptist ministers who 
 preached in the neighborhood of Should- 
 ers's-Hill, were Elders Barrow and Mintz. 
 They first began to preach at, and near to 
 Sleepy-Hole, on Nansemond River. As 
 the Lord had a work to do in this place, so 
 the Devil and his emissaries began to try to 
 impede the work. So it was when Paul 
 and Silas were at Philippi, and their labors 
 were blessed. The Devil stirred up the 
 mob and the magistrates to persecute and 
 imprison the innocent apostles, in order to 
 stop the work. Acts xvi. So it was on 
 Nansemond River with Elders Barrow and 
 Mintz ; after preaching a few times, and 
 their labors being blessed, the Devil influ- 
 enced some wicked and ungodly men to 
 persecute them. And at a certain meeting 
 when they were going to preach, these im- 
 pious men went to the meeting and dragged 
 Elders Barrow and Mintz from the place 
 where they were standing to preach, down 
 to the water, not far distant from the place 
 of worship, in order, they said, "as they 
 
PORTSMOUTH ASSOCIATION. 269 
 
 loved dipping, to give them enough of it." 
 And carried them down into the water and 
 plunged them into it. Elder Barrow said 
 they almost drowned him. They dipped 
 him two or three times, and held him un- 
 der water nearly one minute at a time, and 
 when they raised him up, would ask him 
 "If he believed?" He at last replied, "I 
 believe you will drown me." They at last 
 desisted and let them go. Afterwards 
 these two innocent sufferers never sought 
 any recompense, but submitted to it as per- 
 secution for Christ's sake. 
 
 It may be observed that the dissenters in 
 Virginia, before the Revolution, were per- 
 secuted more than they ever w r ere in North 
 Carolina. In the county of Chesterfield 
 several Baptist ministers w r ere imprisoned 
 for preaching in that county ; and the peo- 
 ple w 7 ere so desirous to hear preaching that 
 they w T ould attend at the prison, and the 
 ministers would preach to them through 
 the grates of the prison. And in order to 
 present their hearing, Colonel Cary had a 
 brick w r all erected ten or twelve feet high 
 before the prison, and the top thereof fixed 
 with glass bottles set in mortar, to prevent 
 the people from sitting on the top of the 
 wall to hear the w r ord. But if persecutors 
 did but know it, they take a wrong step to 
 prevent the progress of religion by persecu- 
 
270 CHURCHES IN THE 
 
 tion : for persecution always whets the 
 edge of devotion. Col. Cary and others in 
 Chesterfield argued that the act of tolera- 
 tion, in the statute of William and Mary, 
 did not extend to the colony of Virginia. 
 But Elder Jeremiah Walker, a Baptist mi- 
 nister, was imprisoned for preaching in 
 that county, and he was permitted to plead 
 in his own defence ; and after he had 
 pleaded his own cause, and explained the 
 act of toleration before the court in Chester- 
 field, they allowed his arguments were con- 
 clusive ; and so discharged the prisoners. 
 
 But blessed be God, all scruples now are 
 removed by the glorious Revolution, which 
 gives all, under its auspicious government, 
 equal and impartial liberty. 
 
 After the persecution of Elders Barrow 
 and Mintz, the work of the Lord pro- 
 gressed about Shoulders's-Hill, several got 
 converted and were baptized ; and about 
 the year of 1785, they were constituted a 
 church. They continued under the care of 
 Elder Mintz until his death; then Elder 
 Jeremiah Ritter took the care of them. 
 Their number is about one hundred and 
 sixtv-one. 
 
PORTSMOUTH ASSOCIATION. 271 
 
 THE CHURCH AT THE N. W. UPPER BRIDGE, 
 NORFOLK COUNTY, VIRGINIA. 
 
 This church is supposed to be constitut- 
 ed (according to Aspiund's Register) in the 
 year of 1782. Elder Mintz used frequent- 
 ly to attend this place, and preach and ad- 
 minister the ordinances here. After him 
 they were attended by Elder Etheridge 
 and others. Some time after, Elder Jacob 
 Grigg became a member of this church, 
 and took care of them; but is now moved 
 to Kentucky. They are at present without 
 a pastor. Elder Dempsey Casey is a mem- 
 ber of this church, and exercises a public 
 gift in the church, and is approved of. 
 There are some very respectable characters 
 in this church ; amongst whom is James 
 Grimes, Esq., who has a long time been a 
 member of this church great in repute. 
 Their number at present is about fifty-two. 
 
 THE CHURCH ON THE WESTERN BRANCH, 
 NANSEMOND, VIRGINIA. 
 
 This church was constituted about 1779. 
 Elder Edward Mintz first took the care of 
 this church, and continued in the pastoral 
 function for several years. Since him, we 
 believe the church has been without a set- 
 tled pastor. They are supplied by travel- 
 
272 CHURCHES IN THE 
 
 ing preachers, and lately by Elder Thomas 
 Bunting statedly. Elder James M'Clenny, 
 a man of respectability (who was an officer 
 in the military and civil departments) used 
 to exercise a public gift in preaching in this 
 church. But it has been the will of the 
 Great Head of the church to call him to 
 the church triumphant. His usefulness 
 has been a blessing to the church; and his 
 labors are much missed. There has not as 
 yet been any great revival in this church. 
 The number of members in the year 1802 
 was only thirty-six. 
 
 THE CHURCH AT SOUTH-QUAY, SOUTHAMPTON 
 COUNTY*, VIRGINIA. 
 
 About the year 1774, the ministers of 
 the Gospel of Jesus Christ of the Baptist 
 order, commenced preaching in the neigh- 
 borhood of South-Quay. Several people 
 in that neighborhood, about that time, made 
 profession of faith in Christ, and gave them- 
 selves members of the Baptist church in 
 the Isle of Wight. But in consequence of 
 the distance they lived from the body of 
 that church, and for the purpose of preserv- 
 ing order and decorum amongst themselves 
 they formed a distinct society; held meet- 
 ings regularly once a month ; met frequent- 
 ly in conference ; admitted to baptism and 
 
PORTSMOUTH ASSOCIATION. 273 
 
 membership such as offered, with a good 
 account of a work of grace upon their souls; 
 watched over one another in love; dealt 
 with disorderly members, &c. 
 
 The first conference held by this society- 
 is dated the 1st of March, 1775, when the 
 necessary officers were chosen; and so from 
 time to time conferences were holden as 
 stated above: but was nevertheless consi- 
 dered and held a branch of the Isle of Wight 
 church, until October 1, 1785 ; at which 
 time, having first obtained a regular dis- 
 mission from that church, this society was 
 constituted a church under the denomi- 
 nation of the " Baptist church at South- 
 Quay" 
 
 This church has never had a regular 
 qualified pastor; but from the first forma- 
 tion of the society she had the ministerial 
 aid of Elder David Barrow, until his re- 
 moval with his family to Kentucky, which 
 took place in the year 1798. From that 
 period Elder John Bowers, who was a 
 member of the church at Black-Creek, and 
 who had for some time exercised a public 
 gift, waited on the church as a preacher once 
 a month, at the time of her public meetings. 
 Since his ordination he has served this 
 church as their minister. Their meetings 
 are holden the Saturday before the first 
 Sunday in every month. Quarterly in 
 IS 
 
274 CHURCHES IN THE 
 
 March, June, September, and December; 
 and their stated conferences the Saturday 
 of each quarterly meeting, after preaching. 
 No extraordinary event has taken place 
 in this church since she was first planted. 
 She has, like other religious societies, alter- 
 nately experienced the various vicissitudes 
 of seasons. This is a church, iii the com- 
 position of which there have been several 
 shining professors, and some useful and ac- 
 tive members of society ; but the most of 
 them are called home, and we believe are 
 receiving the reward of their labors at the 
 right hand of God, through Jesus Christ. 
 The piety, zeal, and usefulness of Holland 
 Darden, Elisha Darden, John Lawrence, 
 and others, who were once members in this 
 church, will ever reflect honor on their 
 memory. The number of members at pre- 
 sent in this church is about forty-one. 
 
 THE CHURCH ON BLACK-CREEK, SOUTHAMPTON 
 
 COUNTY. 
 
 The first minister of the Baptist society 
 who preached on Black-Creek was Elder 
 James Dupree. Soon after him Elders 
 Meglamre and Barrow attended, and preach- 
 ed in this neighborhood. The labors of 
 these servants of Jesus Christ were blessed ; 
 several were converted and baptized. El- 
 
PORTSMOUTH ASSOCIATION. 275 
 
 der Barrow was the first who baptized any 
 by immersion in this place ; and they were 
 received members of the church in the Isle 
 of Wight, whereof Elder Barrow was their 
 pastor. When a sufficient number were re- 
 ceived, they were constituted into a church 
 in 1786. At the time of constitution, their 
 number was seventy. Elders Barrow and 
 Abraham Marshall attended. A sermon, 
 introductory to business was preached by 
 Elder Marshall from Songs, ii. 15. There 
 a covenant was brought forward, read and 
 consented to and then subscribed by all the 
 members. This took place on the 27th of 
 May, 1786. Elder Barrow took the care of 
 the church and settled in the neighbor- 
 hood. His labors were blessed ; and his use- 
 fulness in this church and others, we think, 
 will never be forgotten. Since the removal 
 of Elder Barrow to the westward, this 
 church has been supplied by the labors of 
 Elders John Bowers and Henry Jones, 
 who, being regularly called to the ministry 
 and ordained, appear useful in the ministry. 
 There appears of late to be a revival taking 
 place in this church. Their number last 
 year was about eighty-seven. 
 
276 CHURCHES IN THE 
 
 THE CHURCH ON MILL-SWAMP, ISLE OF WIGHT 
 COUNTY, VIRGINIA. 
 
 In the neighborhood wherein this church 
 was gathered, were formerly some free-will 
 Baptists, but they had no minister. S. Jones 
 was the first in this place who was baptized 
 by a minister of our order. After he got 
 converted, he went out to Bute, in N. C, 
 and was baptized. Then Elder Meglamre 
 went down into those parts and preached, 
 and baptized several members; they were 
 received members of the church on the Rac- 
 coon-Swamp, Sussex county ; and were 
 considered a branch of that church. When 
 a sufficient number were added they were 
 constituted a church the 2d of July, 1774 ; 
 at the same time Elder David Barrow, a 
 member of the church in Brunswick county, 
 under the care of Elder Zachariah Thomp- 
 son, was called on to take the pastoral care 
 of said church, w^ho accordingly did, and 
 served as pastor until December i5, 1797, at 
 which time he was dismissed, on his request. 
 Since~: the removal of Elder Barrow, the 
 church* has had no settled pastor. Elders 
 Jesse Hollimon and John Gwaltney, mem- 
 bers of said church, have been called to or- 
 dination, which took place June 6, 1801. 
 They both continue members in this church. 
 
PORTSMOUTH ASSOCIATION. 277 
 
 Benjamin Bell, Jarnes Gwaltney and Lem- 
 uel Wombwell are deacons in this church. 
 There are some very respectable members 
 in this church ; and for a regular discipline, 
 and good decorum in church matters, they 
 are not excelled, if equalled by any church 
 in that Association. There appears to be 
 a revival taken place of late in this church, 
 about eighteen were added last year. This 
 church now consists of above one hundred 
 and fifty-six members. Their yearly meet- 
 ing is holden on the Saturday before the 
 first Sunday in September. December, 
 March, and June, quarterly meetings ; and 
 monthly, at the same time of the month, in 
 every other month throughout the year. 
 
 THE CHURCH ON SEA-COCK, SUSSEX COUNTY, 
 
 VIRGINIA. 
 
 Elder Elijah Baker was the first Baptist 
 preacher of our society who preached near 
 Sea-Cock. Soon after he was succeeded by 
 Elder James Bell and Elder Burkitt. As 
 some of the first preachers were itinerants, 
 some people in this place, by way of derision, 
 gave them the name of the running Baptist. 
 About this time Elder Meglamre preached 
 here, and received those he baptized, and 
 some who were baptized by the itinerant 
 preachers, as members of the church on the 
 
278 CHURCHES IN THE 
 
 Raccoon-Swamp, and they were called a 
 branch of that church. The church was 
 constituted in 1787, consisting only of 
 eighteen members. There has been a com- 
 fortable revival here lately. As many as 
 twenty-three members were added in a few 
 months last year. They have no settled 
 pastor. Elder Brown attends this church 
 occasionally. 
 
 THE CHURCH ON THE RACCOON-SWAMP, 
 SUSSEX COUNTY. 
 
 Elders John Meglamre, John Rivers and 
 Benjamin Bell were the first Baptist preach- 
 ers of our order who preached in Sussex, 
 which was about the year 1770. Elder 
 Rivers was a minister of the separate order, 
 who w 7 as a resident in Sussex county, on 
 Sappony-Creek ; a very pious and zealous 
 minister of Jesus Christ. He preached fre- 
 quently, not only in the neighborhood where 
 he lived, but in several places in that coun- 
 ty, and his labors were wonderfully blessed. 
 Elder John Meglamre was at that time pas- 
 tor of a church at Kehukee, North Carolina. 
 He used to preach frequently at the house 
 of Henry Bailey and Henry Andrews in said 
 county ; and his labors were also attended 
 with a blessing. Some of the first fruits of 
 the Gospel here were John Fort and wife, 
 
PORTSMOUTH ASSOCIATION. 279 
 
 Richard Johnston, Richard Marks, Na- 
 thaniel Tat urn and others. Soon after, El- 
 der James Bell (who had been a leading man 
 in that county) had a hope the Lord had 
 converted his soul, and was baptized by El- 
 der Meglamre. After the w^ork began to 
 progress, Elder Meglamre resigned his pas- 
 toral charge at Kehukee to Elder Burges, 
 and moved into Sussex. In the vear 1772, 
 June 13, the church was constituted in that 
 place by Elders John Moore and William 
 Walker, consisting of eighty-seven mem- 
 bers, and Elder Meglamre took the pastoral 
 care thereof. Several ministering brethren 
 have been raised up and called to the min- 
 istry in this church, viz : James Bell, Zad- 
 dock Bell, Balaam Izzell, John Wall, Ran- 
 dolph Nusam and William Browne, the 
 last of whom is a man eminent for piety, 
 gifts, and zeal ; and acted in the pastoral 
 function after Elder Meglamre resigned on 
 account of inability. The church for some 
 time past has been in a declining state ; but 
 of late the work of the Lord seems to re- 
 vive. Sundry members have been received 
 here within twelve months ; and we hear 
 the work is still going on. The yearly 
 meeting in this church begins on the Satur- 
 day before the second Sunday in August, 
 and continues three days. Quarterly meet- 
 ings in November, February, and May. 
 
280 CHURCHES IN THE 
 
 CHAPTER XV. 
 
 1. History of the Church on Meherrin, High-Hills of Not- 
 toway, Fountain's Creek, Reedy-Creek, Geneto, Cut- 
 Banks, Sappony, Rowan ty, &c. 2. Persecution of Elder 
 " Elijah Baker. 
 
 THE CHURCH ON MEHERRIN, SOUTHAMPTON 
 COUNTY, VIRGINIA. 
 
 The members who originally composed 
 this church were members of the church on 
 the Raccoon-Swamp, in Sussex, and the 
 first of them were received and baptized at 
 that place. After a considerable number 
 were received, the ministers began to hold 
 meetings at John Sturgeon's, on Meherrin, 
 and the ordinances were administered ; and 
 the members were called a branch of the 
 church in Sussex. At length a meeting- 
 house was erected near to said Sturgeon's, 
 which was called Sturgeon's meeting-house; 
 and in, or about the year 1788, they were 
 constituted into a church. Elder John Me- 
 glamre (who had been an instrument of ga- 
 thering this branch) continued to serve them 
 as an occasional pastor for awhile ; then ap- 
 plication was made to Elder Murrell, who 
 was a member of Elder Burkitt's church, 
 to take the pastoral care of said church ; 
 
PORTSMOUTH ASSOCIATION. 281 
 
 and he now continues to serve them in that 
 capacity. 
 
 This church has a branch in Northamp- 
 ton county, and the congregation assembles 
 at a place called Smith's church, not far 
 from Northampton court-house, North Ca- 
 rolina. This was a house of worship, built, 
 at first, for the use of the Episcopal church ; 
 but, for several years, was chiefly occupied 
 by the Methodists, of which order a consi- 
 derable class was gathered here, until the 
 preaching of the Baptists. Of late, the 
 Baptist interest prevails ; several have been 
 baptized at this place ; amongst whom were 
 seventeen or eighteen of the Methodist So- 
 ciety. Quarterly meetings, on Meherrin, 
 are holden the Saturday before the fourth 
 Sunday in December, March, June, and 
 September. And at Smith's church, month- 
 ly, the third Sunday in every month. 
 
 THE CHURCH AT THE HIGH-HILLS OF NOTTO- 
 WAY, SUSSEX. 
 
 This also was a branch of the church on 
 the Raccoon-Swamp. The greatest part of 
 the members here, before the constitution of 
 the church, were received and baptized at 
 the meeting-house on the Raccoon-Swamp. 
 That church being numerous, and its limits 
 extensive, it was thought best for a consti* 
 
282 CHURCHES IN THE 
 
 tution to take place here, which was effect- 
 ed in the year 1787. Elder William Browne 
 took the pastoral care of the same, and con- 
 tinues in that office to the present time. 
 There have not as yet been any great re- 
 vivals in this church, notwithstanding they 
 have been statedly attended by that emi- 
 nent servant of Jesus Christ, Elder Browne. 
 Their number of members, in the year 1802, 
 was only twenty-two. 
 
 THE CHURCH ON FOUNTAIN's-CREEK, GREENS- 
 VILLE COUNTY. 
 
 Some of the members who at first com- 
 posed this church were baptized by Elder 
 Zachariah Thompson, and were under his 
 care for several years; and about this time 
 there was a considerable revival of religion 
 in these parts. After some time, a church 
 was constituted here, and Elder William 
 Garner took the pastoral care of the same ; 
 and became a member of the Kehukee As- 
 sociation, and continued so until the division 
 took place between the Kehukee and the 
 Virginia Portsmouth Associations, and then, 
 of course, this church became a member 
 of the Portsmouth Association, because 
 she fell within the boundaries of the same. 
 This church, like others, has experienced 
 her different seasons; both of declensions 
 
PORTSMOUTH ASSOCIATION. 283 
 
 and revivals. For some years past, religion 
 seemed cold ; but of late, a considerable re- 
 vival has taken place. We learn that in 
 this late revival, several of the Methodist 
 Society have submitted to the ordinance of 
 baptism. 
 
 There is a branch of this church in 
 Northampton county, North Carolina. The 
 congregation assembles at a meeting-house, 
 called Vasser's meeting-house, about ten 
 miles above Northampton court-house. 
 The church on Fountain's-Creek was con- 
 stituted about the year 1787. 
 
 THE CHURCH ON REEDY-CREEK, BRUNS- 
 WICK COUNTY, VIRGINIA. 
 
 This church was originally gathered by 
 Elder Zachariah Thompson. He used to 
 preach here, and attend them statedly; and 
 a few members were baptized. In the 
 year 1776, they were constituted into a 
 church ; but had no settled pastor ; nor 
 have had to the present time. Elder 
 Thompson attended them for awhile. 
 Since, they have been supplied by the la- 
 bors of Elder Browne and others, who 
 have attended them at convenient times. 
 There are some members in this little 
 church, famous for virtue, piety, and use- 
 fulness. Amongst whom is Joseph Saun- 
 
281 CHURCHES IN THE 
 
 ders, who generally serves the Association 
 as clerk. The number of members in the 
 year 1S02 was only thirty-three. 
 
 THE CHURCH ON GENETO-CREEK, MECKLEN- 
 BURG COUNTY. 
 
 This church was constituted in the year 
 1771. The ministers who attended at the 
 constitution were Elders Elijah Baker, 
 John Williams, and James Shelborne. 
 The number of members were few at the 
 first institution of the church. The first 
 preacher who attended this church as pas- 
 tor was Elder Elijah Baker, who some 
 time after moved from this church to North- 
 ampton, on the eastern shore of Virginia, 
 where his labors were abundantly blessed. 
 He suffered great persecution in his first 
 attempts to spread the Gospel in the lower 
 parts of Virginia. He was once seized by a 
 giddy set of ruffians, where he w 7 as preach- 
 ing, who took him by violence and carried 
 him on board of a vessel, informing the 
 captain he " was a disturber of the peace" 
 and wished him to make him work for his 
 passage over the seas, and leave him in 
 some of the European countries as an ex- 
 ile. It was on Saturday night he was car- 
 ried on board ; and was put to work and 
 continued till late at night. Next morning 
 
PORTSMOUTH ASSOCIATION. 285 
 
 he came before the captain, and begged 
 liberty, as it was the Lord's day, to go to 
 prayer amongst the people on deck. He 
 was gratified; and he exhorted and prayed, 
 and the captain heard him. He thought 
 Elder Baker a good man, and was deter- 
 mined not to humor the spiteful mob, but 
 ordered his people to put him on shore. In 
 the mean while his friends despatched a 
 messenger to the governor, stating facts, in 
 order to prevent Elder Baker's banishment. 
 But when the messenger returned with the 
 governor's orders to the captain to release 
 Baker, behold it was done. He was often 
 threatened to be mobbed ; and sometimes 
 apples thrown at him while preaching; but 
 of it all, the Lord delivered him ; and by 
 his labors a glorious work of God was be- 
 gun and carried on, on the eastern shore of 
 Virginia. 
 
 After Elder Baker moved from Geneto, 
 Elder John King took the care of the 
 church, and after some years he moved to 
 the westward, near the mountains. After 
 which, Elder Balaam Izzell attended the 
 church for a few years. He then moved 
 high up in Mecklenburg. Elder William 
 Creath has since attended the church at 
 this place, once a month. The number of 
 members in 1803 was forty-one. 
 
286 CHURCHES IN THE 
 
 THE CHURCH NEAR THE CUT-BANKS ON NOT- 
 TAWAY, DINWIDDIE COUNTY. 
 
 The church near the Cut-Banks was 
 constituted in 1789, by Elders Read, King, 
 and Lee. The number of members was 
 about nineteen. Elder Lee served them 
 while he lived ; after his death they have 
 been attended occasionally by Elder 
 Wynn. The number of members in 1803, 
 was about thirty-eight. Their meetings 
 are holden on the Saturday before the third 
 Sunday in every month. 
 
 THE CHURCH ON SAPPONY, SUSSEX COUNTY, 
 VIRGINIA. 
 
 About the year 1770, a work of the Lord 
 began in this neighborhood. Elders John 
 Rivers, Isaac Robinson and others got con- 
 verted, and went up into the county of 
 Amelia, about fifty miles distant, and were 
 baptized by Elder Jeremiah Walker; these 
 members were received as members at Har- 
 per's meeting-house, in Dinwiddie. But 
 the work progressing about Sappony, at 
 length there were a considerable number 
 added, and then they were constituted into 
 a church, in 1773. Elder Rivers, who 
 was a man eminent for piety and zeal, and 
 raised up in this neighborhood, and called 
 
PORTSMOUTH ASSOCIATION. 287 
 
 to the ministry here, took the charge of 
 this church ; who, laboring amongst them 
 a few years with great success, was at last 
 taken with the consumption, and his Lord 
 called him home to rest from his labors. 
 
 The church was first established on what 
 was then called the Separate order. After 
 the death of Elder Rivers, Elder James Bell 
 joined this church, and in a short time be- 
 came their pastor. Elder Bell continued 
 but a few years, and he was called away by 
 death. The church then for a considerable 
 time remained without a pastor. Elders 
 Robinson and George Parham, exercised a 
 public gift in the church. They have for 
 some time been attended by Elder Browne. 
 For several years she bemoaned her widow- 
 ed state, after the death of her pastors, and 
 when religion was on the decline. But 
 blessed be God, he has heard their mourn- 
 ing voice and has granted them a revival of 
 •late, and we hope the Lord will continue 
 his w r ork. 
 
 THE CHURCH AT ROWANTY, DINWIDDIE 
 COUNTY. 
 
 This church is supposed to be constituted 
 in 1775. Elder Jesse Lee had the care of 
 this church for many years. It was a small 
 church when first constituted, and there 
 
288 CHURCHES IN THE 
 
 never have been any great revivals here; 
 and not many added. In the year 1790, 
 this church consisted only of forty members; 
 in 1791 she contained thirty-six members, 
 and in 1792 only thirty-four members. El- 
 der Lee continued pastor of this church for 
 several years ; but was removed to the world 
 of spirits a few years past. Since his death 
 we don't know that the church has had any 
 settled pastor. 
 
 There are three more churches in the 
 Portsmouth Association, viz : Davenport's 
 in Prince George, Otterdam's, in Surry, and 
 Hayes's Creek, in Brunswick county, that 
 we have but a small acquaintance with ; 
 and as we have never received proper docu- 
 ments from those churches, we are not able 
 to give the history of the same. It may suf- 
 fice to say, that it appears from their minutes 
 of 1802, that the church at Davenport's con- 
 sisted of one hundred and sixty -five mem- 
 bers that year. This church is supplied by 
 the ministerial aid of that worthy servant 
 of Jesus Christ, Elder James Wright. And 
 the Otterdams by Elder Beverly Boothe. 
 
NEUSE ASSOCIATION. 289 
 
 CHAPTER XVI. 
 
 1. History of the Church on Tusniot, Little Contentney, 
 Rock-Spring, Town-Creek, Winstead's, Bear-Marsh, 
 Town-Creek, Edgecombe ; Naughunty, Saddletree- 
 Swamp, Muddy-Creek, Coor-Creek, kc. — 2> Biographi- 
 cal Sketches of Colonel Xathan Bryan. 3> Conclusion. 
 
 As the Neuse Association came out from 
 the Kehukee Association, and the greatest 
 part of the churches now in that Associa- 
 tion were formerly members of our Associa- 
 tion, we propose to give a brief account of 
 such churches as are within our knowledge, 
 or from whom we have received intelligence. 
 
 In a short time after the Virginia Ports- 
 mouth Association was dismissed from us, 
 the churches increasing;, it was thought 
 best to divide again, which was accordingly 
 clone; and their first meeting was on Bear- 
 Marsh, in Duplin county, October, 1794. 
 This association is bounded on the north by 
 Tar river ; and extends to the South, nearly 
 to the southern boundaries of North Caro- 
 lina. As this Association consists of church- 
 es on both sides of Neuse river, it was 
 therefore called the Neuse Baptist Associa- 
 tion. 
 
 The names of the churches, and the coun- 
 19 
 
290 CHURCHES IN THE 
 
 ties in which they lie, are as follow : Dur- 
 ham's Creek, Beaufort ; Livingston Creek 
 and Lockwood's Folly, Brunswick: Had- 
 nor's Creek, Newport and North river, Car- 
 teret county ; Coor-Creek, Goose-Creek, and 
 Swift-Creek, Craven county ; Cape Fear, 
 Cumberland ; Bear-Marsh, Duplin ; Muddy- 
 Creek, Duplin ; Tosniot, Town-Creek, and 
 Winstead's meeting-house, Edgecombe ; 
 Little Contentney, Green county ; Mill- 
 Creek and Rocky-Spring, Johnston ; White 
 Oak, Jones; Bear Creek, Lenoir; Beaver- 
 Dam, Lenoir ; Bull-Tail, New-Hanover ; 
 New River, Onslow ; Red Banks, Pitt ; Ash- 
 pole and Saddle-Tree, Robeson county ; 
 Cowhairy, Mingo and Seven miles, Samp- 
 son county; Cross-Roads, Wake ; Black- 
 Creek and Naughunty, Wayne county. 
 
 THE CHURCH ON TOSNIOT, EDGECOMBE 
 COUNTY, NORTH CAROLINA. 
 
 This church was one of the first consti- 
 tuted churches in the Neuse Association. 
 This church was constituted in the year 
 1756. Some of the members w r ho first com- 
 posed this church were baptized on the 
 Free-will plan, but before the organization 
 of the church they embraced principles of 
 free and sovereign grace — and were esta- 
 blished on the orthodox plan. They receiv- 
 
NEUSE ASSOCIATION. 291 
 
 ed and strictly adhered to the Baptist Con- 
 fession of Faith. About the time of the 
 first formation of the church, there were 
 three preachers in it, viz : Elders John 
 Thomas and his two sons, Jonathan and 
 John Thomas. The memorable Jonathan 
 was an instrument in the hand of God of 
 gathering this church in its various branch- 
 es. After his death the church was in a 
 languid situation for many years, being 
 without a pastor. At length Elder Reuben 
 Hayes took the care thereof, and continued in 
 that office for some time, but he has resign- 
 ed, and Elder Jordan Sherrod has taken the 
 oversight thereof. From the latest accounts 
 we have received, there has a considerable 
 revival taken place of late in this church. 
 
 THE CHURCH ON LITTLE CONTENTNEY, GREEN 
 COUNTY, NORTH CAROLINA, 
 
 Was a branch of the church on Tosniot. 
 This church was constituted the 10th of 
 August, 1785 ; and has been generally 
 known by the name of the Meadow meet- 
 ing-house. There were only twenty-four in 
 number at the time of constitution. Their 
 number at present is about sixty-two. As 
 they had no pastor, they called on Elder 
 Joshua Barnes, who serves them at present 
 as an occasional pastor. 
 
292 CHURCHES IN THE 
 
 THE CHURCH AT ROCKY-SPRING, JOHNSTON 
 COUNTY, NORTH CAROLINA. 
 
 In the year 1776, John Killingsworth, 
 who was baptized in Wake county by El- 
 der John M'Cabe, moved into this county. 
 At this time, there was no other Baptist in 
 the neighborhood, and he, in the year 1788, 
 requested Elder Jacob Crocker, of Franklin 
 county, to come into the neighborhood to 
 preach the Gospel. He did so, and his la- 
 bors were blessed. Several were baptized, 
 and gave themselves members of the church 
 under the care of said Crocker, in Wake 
 county, at the Cross-Roads meeting-house. 
 In 1790, John Gulley, one of the members, 
 began to preach the Gospel ; and after the 
 death of Elder Crocker, he and eight more 
 petitioned the church at the Cross-Roads 
 for a dismission in order to get a constitu- 
 tion, which they obtained ; and, on the 16th 
 of November, 1793, Elders Reuben Hayes 
 and John Thompson were called to their 
 assistance, and they were constituted a 
 church ; and the same day, Elder Gulley 
 was ordained pastor of said church. Soon 
 after, several were added to the church. 
 Their number in 1803 w ? as thirty-seven. 
 Their monthly meetings are holden every 
 month, on the fourth Sunday, and Saturday 
 
NEUSE ASSOCIATION. 293 
 
 before. Their yearly meeting" begins the 
 Friday before the fourth Sunday in August. 
 
 THE CHURCH OX TOWX-CREEK, WIXSTEAD S 
 MEETIXG-HOUSE, EDGECOMBE. 
 
 There were a few members in this neigh- 
 borhood belonging to the church at the 
 Falls of Tar River. Elder Francis Win- 
 stead, who was born and raised to the north- 
 ward of Virginia, moved into this neighbor- 
 hood, and, in the year 1794, began to preach 
 the Gospel. When Elder Winstead first 
 came into this place, there was a very small 
 appearance of religion. Many were his sor- 
 rows and afflictions of mind on account there- 
 of. In 1800, he was received a member of 
 the church at the Falls of Tar River, and 
 continued preaching in these parts. The 
 Lord blessed his labors ; and several were 
 baptized near him, by Elder Jordan Sher- 
 rod, a member of the church at the Falls, 
 before Elder Winstead was ordained. As 
 many as forty-four were received and bap- 
 tized by 1802, and became a branch of the 
 church at the Falls. In September, 1802, 
 Elder Winstead was ordained ; and, in De- 
 cember of the same year, this branch was 
 constituted into a church by Elders Gilbert 
 and Sherrod. Since that time, this church 
 has had an addition of one hundred and one 
 
294 CHURCHES IN THE 
 
 members. A glorious work of God has been 
 carried on, and is carrying on in this church. 
 On last Christmas day, Elder Winstead 
 baptized a Mr. Shepherd and all his house- 
 hold (like the Jailor was), which contained 
 three in family. In this church, there has 
 been raised up, and called to the ministry, 
 Hillary Morris, who continued preaching in 
 this church for some time with approbation ; 
 who since has removed into Hertford coun- 
 ty, and become a member of Elder Wall's 
 church, on Meherrin. 
 
 THE CHURCH ON BEAR-MARSH, DUPLIN COUN- 
 TY, NORTH CAROLINA. 
 
 Near this place were ten persons, five 
 males and five females, who requested some 
 Baptist brethren in Pitt county to visit them. 
 Accordingly Elders Jeremiah Rhame and 
 John Nobles came about the 25th of Febru- 
 ary, 1763, who examined into their princi- 
 ples, and finding them sound in faith, and 
 orderly in life and conversation, they were 
 on that day, by the said ministers, consti- 
 tuted a church, under the care of Elder 
 Rhame. Some time afterwards, there were 
 added five more members. William Good- 
 man, who was a preacher, moving into the 
 neighborhood, became a member. After 
 exercising his gift in word and doctrine, and 
 
NEUSE ASSOCIATION. 295 
 
 being approved of, about the year 1775 he 
 was ordained, and took the pastoral care of 
 this church. He continued in the pastoral 
 function until about the year 1781 ; he then 
 removed southwardly. Elder Charles Hines 
 then took the care of the church, and his la- 
 bors were blest, and a number were added 
 to the church. Some time after, the work 
 increasing, and Elder Mine's charge appear- 
 ing too great, having the charge of several 
 branches, Elder Francis Oliver, who had 
 been exercising his gift in the ministry, was 
 called, ordained, and took the care of Bear- 
 Marsh church, and Elder Hines was dis- 
 missed on the 17th of May, 1792. The 
 labors of Elder Oliver have been greatly 
 blessed, and several branches gathered. One 
 branch is at Naughungo in Duplin, another 
 at Pleasant Plains in Wayne ; and at each 
 of these meeting-houses they enjoy all church 
 liberties and privileges. Their number is 
 about one hundred and twenty. Yearly 
 meeting at Bear-Marsh begins on the Fri- 
 day before the third Sunday in August, and 
 quarterly in course. Quarterly at Nau- 
 ghungo, the Saturday before the second 
 Sunday in September, &c. At Pleasant 
 Plains, quarterly meeting begins the Satur- 
 day before the fourth Sunday in August, 
 and so in course. 
 
296 CHURCHES IN THE 
 
 THE CHURCH ON TOWN-CREEK, EDGECOMBE 
 COUNTY, NORTH CAROLINA. 
 
 This church was gathered by means of 
 Elder Joshua Barnes, whose labors have 
 been abundantly blessed in these parts. 
 This church was constituted with the as- 
 sistance of Elders John Thomas and John 
 Page, on the 17th September, 1780. The 
 state of this church appears at present some- 
 thing promising. Their number now is 
 sixty-one. The yearly meeting in this 
 church begins on the Friday before the se- 
 cond Sunday in August, and continues 
 three days. And quarterly and monthly, 
 regularly in course. 
 
 THE CHURCH AT NAUGHUNTY, WAYNE COUN- 
 TY, NORTH CAROLINA. 
 
 The work of the Lord began near this 
 place about the year 1781. Elder Hayes 
 and others used to attend and preach here, 
 and their labors were blessed. The church 
 at Naughunty was constituted in Septem- 
 ber, 1791, with the assistance of Elders 
 Hines and Hayes. This church is now 
 under the watchful care of Elder John 
 Thompson. The church at present appears 
 to be in a cold state. Their number at pre- 
 sent is only twenty-five. Their yearly 
 
NEUSE ASSOCIATION. 29T 
 
 meeting is the Saturday before the third 
 Sunday in September in every year, and 
 quarterly meetings in regular rotation there- 
 after. 
 
 THE CHURCH ON SADDLE-TREE SWAMP, ROBE- 
 SON COUNTY, NORTH CAROLINA. 
 
 This church was constituted with the as- 
 sistance of Elders Thomas Browne and Ben- 
 jamin Mosely, of South Carolina, and left 
 under the pastoral care of Elder Jacob Tar- 
 ver, previous to the date of 1788. At the 
 time of constitution, she consisted of about 
 thirty members. They continued under 
 the care of Elder Tarver for seven or eight 
 years ; then he moved to the State of Geor- 
 gia ; but the number of members increased 
 to seventy-six or eighty while he continued 
 with them. They were then left for some 
 time without a pastor; but about the year 
 1798, it pleased the Lord to hear the cry of 
 the church in her widowed state, and grant 
 them their present pastor, Elder William 
 Hawthorn, who w 7 as raised in that church 
 under the ministry of their former pastor. 
 The increase of the church, from the ordi- 
 nation of their present pastor unto the year 
 1801, was one hundred and fourteen. There 
 were forty members dismissed and consti- 
 tuted under the care of Elder Isham Pitt- 
 
298 CHURCHES IN THE 
 
 man. Their number at present is about 
 eighty-nine. 
 
 THE CHURCH ON MUDDY-CREEK, DUPLIN 
 COUNTY, NORTH CAROLINA. 
 
 Elder Job Thigpen moved into this neigh- 
 borhood in the year 1781. At that time, 
 there were none of the Baptist society in 
 these parts, only himself and his wife. He 
 had then just begun to preach a little more 
 than one year, and it appeared that the Lord 
 blessed his labors, insomuch that a consi- 
 derable number was brought to the know- 
 ledge of the truth, and by him was baptized. 
 But as he was a minister of the Free-will 
 order, and the members received on that 
 plan, it was thought advisable for the church 
 to come under re-examination ; accordingly 
 helps were called for, who were Elder Ro- 
 bert Nixon and others, and the members in 
 this place were received into fellowship with 
 the particular Baptist churches, and came 
 under the care of Elder Nixon, and continued 
 so for five or six years, in which time very 
 few were added. Through various revolu- 
 tions this church passed, until the year 
 1792, February 25, at which time this 
 church was constituted of thirty members, 
 and the same year joined the Kehukee As- 
 sociation. In the year 1793, Elder Thig- 
 
NEUSE ASSOCIATION. 299 
 
 pen was called to the pastoral office in this 
 church, and was ordained in May the same 
 year, by Elders Nixon, Dillehunty and Oli- 
 ver. The church remained without any 
 great addition until the year 1802; she then 
 in two years, received fifty-seven members 
 by baptism; but by reason of deaths and re- 
 movals, the church contains only ninety-five 
 members. Their yearly meeting- begins 
 the Friday before the fourth Sunday in 
 November, quarterly once in three months, 
 and monthly the same days of the month. 
 
 THE CHURCH OX COOR-CREEK, CRAVEN 
 COUNTY, NORTH CAROLINA. 
 
 This church was originally a branch of 
 Swift-Creek, in the said county, under the 
 care of Elder William Phipps, and con- 
 tinued under his care until December, 
 1791; then she w r as constituted, and in 
 1792 joined the Association. At that time 
 her number was fifty-one. Elder Phipps 
 continued to attend them until he removed 
 to the State of Tennessee, in 1797. At the 
 same time John Beasley was exercising his 
 gifts in the ministry, and on the 29th Sep- 
 tember, 1798, he was ordained and received 
 pastor of this church. Their number at 
 present is about forty-nine. Their yearly 
 
300 CHURCHES TN THE 
 
 meeting commences the Friday before the 
 fourth Sunday in September. 
 
 THE CHURCH ON WHITEOAK RIVER, JONES 
 COUNTY, NORTH CAROLINA. 
 
 This church was formerly a branch of 
 the church on New-River, under the care 
 of Elder Nixon. Elder Robert Nixon was 
 a remarkably pious, zealous minister of 
 Christ. He was of the Separate order at 
 first, but joined the Kehukee Association 
 some years after the revolution in that As- 
 sociation. After a long and very singular 
 useful life, it was the good will of his Lord 
 and Master to call him home the 4th of 
 December, 1794. After the death of Elder 
 Nixon, this church was constituted into a 
 body the 21st of March, 1795. From this 
 time till the 15th of November, 1800, they 
 were without a pastor. On that day Elder 
 Caleb Smith was ordained pastor of this 
 church. Their number in 1802, was forty- 
 five. Their yearly meeting begins on the 
 Friday before the fourth Sunday in July, 
 and their quarterly meetings the Saturday 
 before the fourth Sunday in January, &c. 
 
NEUSE ASSOCIATION. 3QI 
 
 THE CHURCH AT THE CROSS-ROADS, WAKE 
 COUNTY, NORTH CAROLINA. 
 
 Elder Jacob Crocker, pastor of a church 
 in Franklin, was requested to preach in 
 these parts. Several professed faith in 
 Christ, and soon after were baptized. Af- 
 ter some time a meeting-house was erected 
 at the Cross- Roads, near Rogers's Ferry, on 
 Neuse River. The members gathered here 
 were considered a branch of Elder Crock- 
 er's church in Franklin county. He con- 
 tinued to attend them as long as he was 
 able, but they were not constituted in his 
 lifetime. On September 22, 1792, the 
 church was constituted of fiftv-three mem- 
 bers, with the assistance of Elder Lewis 
 Moore. Soon after they called Elder Za- 
 dock Bell to take the pastoral care of them, 
 who was ordained to office by Elder Wil- 
 liam Lancaster, &c. Their number in* 
 1802 was thirty-nine. Their yearly meet- 
 ing begins on the Friday before the third 
 Sunday in August, and other public meet- 
 ings regularly in order. 
 
 THE CHURCH AT THE RED-BANKS, PITT 
 COUNTY, NORTH CAROLINA. 
 
 This church was constituted the 20th of 
 November, 1758, consisting of about twenty 
 
302 CHURCHES IN THE 
 
 members, assisted by Elders Thomas Pope 
 and Joseph Willis. Elder Jeremiah Rhame 
 was received pastor of the church. There 
 was a considerable increase in the church, 
 but no records of church conferences kept. 
 Their list of members contained ninety-five 
 in number. Elder Rhame moved away 
 about the year 1771 or '72, and a declen- 
 sion took place in the church, and matters 
 lay very unsettled until the 24th of Sep- 
 tember, 1773, when, through the goodness 
 of God, and the instrumentality of Elder 
 John Thomas, a reformation took place, 
 and the church came on a more regular 
 plan. William Travis and John Moye 
 were considered principal members in the 
 church. William Travis used to exhort 
 and teach in the church, and continued 
 until November, 1784, when he was dis- 
 missed, and moved to Georgia. John Moye 
 continues a member yet. June 8, 1782, 
 Elder Abram Baker took the pastoral care 
 of the church, and there was a considerable 
 increase for several years, and the limits of 
 the church became very extensive. May, 
 1789, Elder Baker resigned the pastoral 
 care of this part of the church in Pitt 
 county, consisting of one hundred and four 
 members; and in or about the year 1792, 
 there were three ministers in this church, 
 viz: Noah Tison, John Vinson, and George 
 
NEUSE ASSOCIATION. 303 
 
 Cranberry ; and the church agreed to cast 
 lots for one of them to serve them in the 
 office of a pastor, and the lot fell on John 
 Vinson : and notwithstanding he was at 
 that time approved by the brethren gene- 
 rally, yet because his wife would not live 
 with him, some in the church were dissat- 
 isfied, and got dismission, and some, others 
 refused to come to the Lord's Supper, for 
 which they were excluded, and the church 
 became very few in number. George 
 Granbery moved to Georgia, and Elder 
 Tison took the care of the church at the 
 Great-Sw T amp ; and in August, 1796, Vin- 
 son was excommunicated. James Hancock 
 has been a teaching member in the church 
 some time, but has never as yet become 
 their pastor, and they are still without one. 
 There has been a revival of late in this 
 church. There have been twenty-seven 
 baptized in one year. Their number at 
 present is about seventy-nine. 
 
 THE CHURCH AT LOCKWOOD's FOLLY, BRUNS- 
 WICK COUNTY, NORTH CAROLINA. 
 
 About the year 1757 or '58, Nathaniel 
 Powell and James Turner came into that 
 quarter, preaching the Gospel, whose mi- 
 nisterial labors the Lord blessed to the con- 
 version of some souls. In about 1762, came 
 
304 CHURCHES IN THE 
 
 Elder Ezekiel Hunter, who was pastor of 
 the Baptist church on New-River in "Ons- 
 low county, and received and baptized 
 some members here, and were considered a 
 branch of his church. James Turner set- 
 tled amongst them, and continued to preach 
 with zeal and success. Thus the church 
 stood % until the death of Elder Hunter, 
 which took place about 1772, and said 
 Turner died shortly after. Then they 
 were visited frequently by that worthy old 
 servant of the Lord, Robert Nixon, from 
 New-River, and Samuel Newton, and 
 others, who supplied them with ministerial 
 aid till Elder William Goodwin, who had 
 been pastor of a church in Duplin county, 
 N. C, moved into the county of Bruns- 
 wick, and took the pastoral care of them 
 about the year 1788, and continued in that 
 office till his death, which was in 1793. 
 Shortly after his decease, Abram Baker, 
 who formerly resided on Neuse, and exer- 
 cised the pastoral care of a church situate 
 in the counties of Pitt, Dobbs, and other 
 counties adjacent, moved into the county 
 of Brunswick, and attended their meetings 
 for several years ; but finding the principal 
 part of the old and most pious members de- 
 ceased or moved away, and the remainder 
 being scattered through a large and exten- 
 sive county, living remote from each other, 
 
NEUSE ASSOCIATION. 305 
 
 and so much coldness prevailing amongst 
 them, that they could not be collected even 
 to hold conferences, he refused to take the 
 pastoral care of them in that situation, but 
 recommended them to collect together, and 
 renew fellowship by relating their experi- 
 ence, and renewing their church covenant, 
 to which they consented, and accordingly 
 Saturday, the 11th of February, 1797, was 
 appointed, and helps sent for; the worthy 
 Francis Oliver attended ; the business was 
 entered upon, at which time no more than 
 six members were received, besides Elder 
 Baker ; when, upon their entering anew 
 into church covenant, he consented to take 
 the pastoral charge. Since that time about 
 five or six have been received, who were 
 formerly members; but the Lord has been 
 pleased to add to the church, until the 
 number returned to the last Association 
 was sixty-seven. Since which five have 
 been received, which makes the number 
 seventy-two. In March, 1801, a meeting 
 on the west side of Waccamavv River was 
 first appointed for the reception of members 
 on the Seven-Creeks, near which two or 
 three members lived. The Lord has so 
 blessed the work there, that they dismissed 
 upwards of thirty members on that side 
 of the river, who were constituted into a 
 church on the 25th of November, 1803, 
 20 
 
306 CHURCHES IN THE 
 
 and Elder Job Goodman ordained their 
 pastor. 
 
 THE CHURCH ON LIVINGSTON CREEK, BRUNS- 
 WICK COUNTY, NORTH CAROLINA. 
 
 This church contains two branches, viz : 
 one on Livingston creek, the other on the 
 White Marsh in Bladen county. About 
 the year 1765, it pleased the Lord to send 
 the Gospel into Bladen by Elder Ezekiel 
 Hunter. The Lord was pleased to bless his 
 labors, and there was a church gathered, 
 and William Bryan being one of that num- 
 ber, in a short time after it pleased the Lord 
 to call him to the ministry. He was ap- 
 proved by the church, and exercised his 
 gift, but was never ordained. Elder Hun- 
 ter soon died after he began to preach, and 
 the church was left as sheep without a shep- 
 herd. William Bryan labored amongst 
 them many years through afflictions and dif- 
 ficulties, until the 26th March, 1797 ; when 
 he died. 
 
 About this time it pleased God to work 
 effectually upon the soul of his son Ezekiel 
 Bryan, and bring him to the knowledge of 
 the truth, and also to call him to the work 
 of the ministry; and at the time he was 
 baptized, two more were baptized with him. 
 These three and four old members first com- 
 
NEUSE ASSOCIATION. 307 
 
 posed the church, and the Lord in about one 
 year and eight months added to the church 
 till their number increased to twenty-one, 
 and then they were constituted. Elder 
 Bryan was chosen pastor, and on the third 
 Sunday in November, 1801, was ordained. 
 There appears to be a great work of God 
 carrying on here. Their quarterly meet- 
 ings at Livingston creek are on the first 
 Sundays in February, May, August, and 
 November ; and at the Marsh the first in 
 September, &c. 
 
 THE CHURCH ON NEAL's CREEK, CUMBERLAND 
 COUNTY, NORTH CAROLINA. 
 
 This was formerly a branch of the church 
 on Swift Creek, but they obtained a dismis- 
 sion from that church and became a consti- 
 tuted body, and chose William Taylor to be 
 their pastor, who continued to serve them 
 several years, until 1798, and then he moved 
 away. The church from that time con- 
 tinued without a pastor until November, 
 1803, at which time Elder Nathan Gully 
 took the pastoral care thereof. There has 
 lately been a considerable revival of religion 
 in this church. Their number in fellow- 
 ship at this time is fifty-seven. 
 
 We shall close this treatise with a bio- 
 
308 CHURCHES IN THE 
 
 graphical sketch of Colonel Nathan Bryan, 
 who was formerly a member of the Kehu- 
 kee Association, until the division took 
 place between the Kehukee and Neuse As- 
 sociations, and then of course, on account 
 of his local situation, he became a member 
 of the Neuse Association. 
 
 COLONEL NATHAN BRYAN, 
 
 Of Jones county, and state of North Ca- 
 rolina, was a very useful man both in church 
 and State. And although the Scriptures 
 have abundantly testified that the poor re- 
 ceive the Gospel, and that God hath chosen 
 the poor of this world, rich in faith; and 
 that not many wise men after the flesh, 
 not many mighty, not many noble, are call- 
 ed, &c. (Matt. xi. 5; James ii. 5; 1 Cor. i. 
 26), yet the Scripture does not say not any 
 of such characters, but not many. To an- 
 swer His divine purposes he calls some of 
 all ranks to be witnesses of his grace, and 
 to advance his glory among men. Col. 
 Bryan was a man of reputation. He was 
 possessed of an independent fortune, was a 
 person of considerable talents, and in great 
 esteem amongst men of the first character 
 in this country : yet it pleased the Lord to 
 bring him to an experience of his grace, 
 through faith in Jesus Christ, and that at 
 an early period of his life. He was baptized 
 
NEUSE ASSOCIATION. 309 
 
 at eighteen years of age, and became a 
 member of the Southwest of Neuse, under 
 the care of Elder M'Daniel, succeeded by 
 Elder Dillahunty. Being a promising 
 youth, he was called upon to represent the 
 county in the General Assembly. He served 
 them in that capacity for a number of years, 
 and although he was usually opposed, yet he 
 always obtained his election when he offer- 
 ed as a candidate. Notwithstanding he 
 was a man of abilities, and worthy to fill 
 posts of honor and profit in the State, yet it 
 is w r ell known to his constituents that he 
 sought no lucrative office ; but from that 
 patriotic spirit with w T hich he was possessed, 
 the good of his country was his general aim. 
 His public and private life were so regular 
 and agreeable to a Christian character, that 
 he clearly manifested to all his acquaintance 
 the sincerity of his heart in that profession 
 he had made of Christ Jesus the Lord. 
 His countenance was grave yet command- 
 ing; and he was very affable in his ad- 
 dresses, and inferior to none of his age and 
 learning. He was very careful to contri- 
 bute to the relief of the poor saints and 
 ministers of the Gospel. He was careful to 
 fill his seat at the house of God on Con- 
 ference days, and other days of preaching. 
 In the year 1791, at the house of God, he 
 said, " Brethren, what lies before us to-day? 
 
310 CHURCHES IN THE 
 
 I see nothing but good. We are all at 
 peace and in love with each other. This is 
 joy to me. Brethren, be strong in the Lord. 
 The days may come when we shall desire 
 to see one of these days, and shall not see 
 it. Brethren, in my childhood, in the Gos- 
 pel, I often feared and doubted my saving 
 interest in Christ, but in so doing it was no 
 honor to my Lord ; but through the good- 
 ness of God I have been kept from the base 
 pollutions of the world, and have no reason 
 to doubt, for I know I shall stand in my 
 lot." 
 
 He was a man of so much philanthropy 
 that he wished well to all, and strove for 
 peace amongst religious professors of every 
 denomination, and amongst all men. From 
 his respectability, and the great desire of the 
 people, he was elected a member to repre- 
 sent the district of Newbern in the Con- 
 gress of the United States, in the year 1794, 
 by a majority of twelve hundred. In 1796, 
 he w 7 as re-elected for the same district. 
 But his promotion to honor did not make 
 him look with contempt on a poor brother, 
 or ever divert his mind from religion and the 
 fear of the Lord ; but true piety and holiness 
 were his aim, by which he distinguished 
 himself to be a servant of the meek and lowly 
 Jesus. 
 
 In the year 1796, from Congress, he wrote 
 
NEUSE ASSOCIATION. 31 1 
 
 to Elder Koonce on Trent, in Jones county, 
 as follows, viz : — 
 
 Philadelphia, Saturday Night, 10 o'clock, 
 9th April, 1796. 
 
 Dear Brother Kooxce. 
 
 Although at the distance of five hundred 
 miles, my mind is often with you, thinking 
 of my religious brethren on Trent, and sym- 
 pathizing with you. I expect you and the 
 rest of the brethren with you feel weak 
 under the loss of your pastor, but you are 
 set as a watchman in Israel ; you are to sup- 
 port the weak, and say unto Zion, " thy God 
 reigneth." I expect there are many sons 
 of God in our church. I call it our church, 
 for I must say of it as David did of Goliah's 
 sword, " there is none like it" with me. 
 And whatever part of the globe I may be 
 in, or whatever station I may be in, my 
 right hand would much sooner forget her 
 cunning than I could forget my brethren 
 who are with you, or cease to pray for you 
 and the prosperity of Jerusalem. Farewell 
 in the Lord. NATHAN BRYAN. 
 
 In the year 1797, before he went to Con- 
 gress the last session, he said to his chil- 
 dren, " I have no expectation of surviving 
 this year — for none of my family ever sur- 
 
312 CHURCHES IN THE 
 
 vived fifty years." He went to Congress, 
 where he served the public until the year 
 1798, and the same year he died in the fif- 
 tieth year of his age — and was buried in the 
 Baptist meeting-house yard, in Philadelphia. 
 His funeral sermon was preached by Elder 
 Ustick. And although this great, good man 
 of God is gone to receive his crown of life ; 
 yet he speaketh by his past pious life and 
 undoubted character, which will render his 
 memory dear to thousands, and reflect im- 
 mortal honors on his name. 
 
 Finally, to conclude. We have great 
 reason to praise the Lord for his goodness 
 and wonderful works to the children of men. 
 About ninety years have rolled round since 
 the first Baptist Association was established 
 in America, which was in the city of Phila- 
 delphia; and now at this time there are be- 
 tween forty and fifty Associations in the 
 United States, with about twelve hundred 
 churches, and nearly one hundred thousand 
 members. 
 
 The Baptists in North Carolina, as well 
 as the rest of their brethren in the United 
 States, hold it their duty to obey magistrates, 
 to be subject to the law of the land, to pay 
 their taxes, to pray for all in authority. 
 Thev hold with lawful oaths, and are will- 
 ing, when required, to take an oath of God 
 
NEUSE ASSOCIATION. 313 
 
 upon them to testify the truth before a court 
 or' magistrate, but reject profane swearing. 
 Their religion allows them to bear arms in 
 defence of their life, liberty and property. 
 This Society have manifested themselves to 
 be true friends to civil liberty ever since the 
 commencement of the war ; and, generally 
 speaking, in their politics they are strict re- 
 publicans. 
 
 We shall, by way of conclusion, add a 
 sentence from General Washington's an- 
 swer to the address of the Baptist committee 
 of Virginia, in the year 17S9. 
 
 u When I recollect with satisfaction that 
 the religious society of which you are mem- 
 bers have been, throughout America, uni- 
 formly, and almost unanimously, the firm 
 friends to civil liberty, and the persevering 
 promoters of our glorious revolution, I cannot 
 hesitate to believe that they will be the 
 faithful supporters of a free yet efficient 
 general government. Under this pleasing 
 expectation, I rejoice to assure them that 
 they may rely on my best w r ishes and en- 
 deavors to advance their prosperity." 
 
A LIST OF SUBSCRIBERS 
 
 To the First Edition, Printed at Halifax, North 
 Carolina, 1803. 
 
 A. 
 
 John Anderson, Caroline, Virginia 
 
 James Askew, Hertford. 
 
 David Askew, Bertie. 
 
 John Askew, Bertie. 
 
 Alexander Arquehart, Bertie. 
 
 Baldy Ashburn, Bertie. 
 
 James Allen, Bertie. 
 
 Hardiman Abington, Northampton. 
 
 B. 
 
 Elder Richard Broaddus, Caroline. 
 Elder Andrew Broaddus, Caroline. 
 Mrs. Mary Brame, Caroline. 
 
 Elder William Brame, Richmond, 2 copies, 
 
 Epaphroditus Butler, Isle of Wight, 2 
 
 Jacob Battle, Edgecombe, 30 
 
 Wyatt Ballard, Edgecombe, 12 
 
 John Berry, Pasquotank, 13 
 
 Anthony Burroughs, Martin, 12 
 
 Elder Joseph Biggs, Martin, 12 
 
 Jesse Bazemore, Jun., Martin, 12 
 
 Elder Davis Biggs, Portsmouth, 12 
 Elder Abram Baker, Brunswick, N. C, 12 
 
 Samuel Buston, New Hanover, 2 
 Abraham Beasley, New Hanover. 
 
 William W. Billops, Currituck, 4 
 
316 A LIST OF SUBSCRIBERS, 
 
 Abraham Banm, Currituck. 
 Timothy Brogdon, Currituck. 
 Green W. Burge, Prince George. 
 John Butler, Prince George. 
 Joseph Browne, Dinwiddie. 
 Elder John Bowers, Southampton. 
 Dr. Willis Bowers, Southampton. 
 Arthur Bowing, Southampton. 
 Jesse Bracy, Southampton. 
 Richard Barden, Hertford. 
 William H. Boyce, Hertford. 
 Benjamin Browne, Hertford. 
 Arthur Byrd, Hertford. 
 Jeremiah Browne, Esq., Hertford. 
 Edmund Barrow, Murfreesborough. 
 Dr. B. Bunbury, Murfreesborough. 
 William Burdin, Bertie. 
 Blake Baker, Bertie. 
 Benjamin Baker, Bertie. 
 Michael Britton, Bertie. 
 William Byrum, Bertie. 
 John Bond, Bertie. 
 William Burlinghame, Windsor. 
 Joseph H. Bryan, Windsor. 
 Rhoades Barclay, Northampton. 
 Joseph Britt, Northampton. 
 Thomas Banks, Northampton. 
 Benjamin Banks, Northampton. 
 Matthew Beck, Northampton. 
 William Best, Northampton. 
 Jeremiah Bunch, Northampton. 
 John Branch, Esq., Halifax. 
 Wm. Burt, Esq., Halifax. 
 Lewis Barlow, Halifax. 
 
 C. 
 
 Elder Jonathan Cherry, Martin, 14 copies, 
 
 Nathaniel Chambles, Sussex, 12 
 
A LIST OF SUBSCRIBERS. 317 
 
 Elder John Courtney, Richmond. 
 
 Thomas B. Coleman, Caroline. 
 
 Samuel Coleman, Caroline. 
 
 John Chiles, Caroline. 
 
 John Crumpler, Jun., Southampton. 
 
 Shadrack Cobb, Southampton. 
 
 Matthew Crumpler, Southampton. 
 
 Mills Carr, Isle of Wight. 
 
 Crutchins Council, Isle of Wight. 
 
 William B. Cheatham, Murfreesborough. 
 
 Godwin Cotten, Hertford. 
 
 James Cherry, Hertford. 
 
 Jeremiah Cale, Hertford. 
 
 Isaac Carter, Jun., Hertford. 
 
 David Coffield, Bertie. 
 
 George Cox, Bertie. 
 
 Andrew Collins, Bertie. 
 
 William Crutch, Bertie, 2 copies. 
 
 Solomon Cherry, Bertie. 
 
 Cullen Carter, Bertie. 
 
 William Clements, Windsor. 
 
 William Cottle, Northampton. 
 
 Jesse R. Cross, Northampton. 
 
 Gen. Stephen W. Carney, Halifax. 
 
 D. 
 
 Isham Davis, Halifax, 12 
 
 Lemuel Deberry, Pitt, 20 
 
 Israel Decoudrey, Petersburg, 6 
 
 Robert Duncan, Louisa. 
 
 Jacob Darden, Southampton. 
 
 Jethro Darden, Hertford. 
 
 Thomas Deans, Hertford. 
 
 Mrs. Sally Davenport, Prince George. 
 
 William Dickerson, Northampton. 
 
 David Dickerson, Northampton. 
 
 Lawrence Daughtrey, Northampton. 
 
318 A LIST OF SUBSCRIBERS. 
 
 William Deans, Northampton. 
 
 Edward Dunstan and John Dewer, Bertie. 
 
 E. 
 
 Elder Ed. Eley, Culpepper, Vir., 2 copies. 
 
 James Etheridge, Currituck, 12 
 
 Thomas Etheridge, Sen., Camden, 12 
 
 John Edmunds, Isle of Wight. 
 Kinchin Edwards, Southampton. 
 John Edwards, Northampton. 
 
 Elder Reuben Ford, Hanover. 
 
 Jackson Fraysar, Henrico. 
 
 John Figures, Southampton. 
 
 Shadrach Futrell, Northampton. 
 
 John Futrell, Northampton. 
 
 Thomas Futrell, Northampton. 
 
 James Farmer, Bertie. 
 
 William Farmer, Bertie. 
 
 Carney Freeman, Bertie. 
 
 Jeremiah Freeman, Bertie. 
 
 Jacob Freeman, Bertie. 
 
 Joshua Freeman, Bertie. 
 
 Charles Freeman, Bertie. 
 
 Jesse Freeman, Bertie. 
 
 James Freeman, Bertie. 
 
 Benjamin Folks, Bertie. 
 
 William Freeman, Bertie. 
 
 Enoch Fly, Hertford. 
 
 Arthur Foster, Hertford. 
 
 Richard Figures, Hertford, 2 
 
 G. 
 
 James Grimes, Norfolk, 12 
 
 Thomas Guion, Tarborough, 24 
 
 Miss Edny Gillam, Southampton. 
 
A LIST OF SUBSCRIBERS. 319 
 
 B. Griffin, Southampton. 
 Micajah Griffin, Southampton. 
 John Gornto, Onslow. 
 Lewis Guion, Hertford. 
 Pat. Gatlin, Hertford. 
 Thomas Gill, Hertford. 
 Jonathan Gay, Northampton. 
 Nathan Gums, Northampton. 
 William H. Green, Bertie. 
 Jacob Garret, Bertie. 
 Moses Gillam, Bertie. 
 
 H. 
 
 Amos Harrell, Martin, 22 copies. 
 
 Charles Hooks, Esq., Duplin, 12 
 
 Jesse Hassell, Chowan, 12 
 
 Josiah Holliman, Isle of Wight, 18 
 
 Luke Howard, Hertford, 12 
 
 John Harrell, Hertford. 
 
 William Hill, Hertford. 
 
 Robert Hide, City of Richmond. 
 
 Doctor Peter Hawkins, City of Richmond. 
 
 John Haddon, Prince George. 
 
 William Hawthorn, Prince George. 
 
 William Horne, Jun., Northampton. 
 
 Kinchin Hayes, Northampton. 
 
 B. Hardy, Bertie. 
 
 Samuel Haste, Bertie. 
 
 James House, Bertie. 
 
 Joel Hyman, Bertie. 
 
 Josiah Holley, Bertie. 
 
 Thomas E. Hare, Bertie. 
 
 Joseph Horne, Bertie. 
 
 Lemuel Harrell, Bertie. 
 
 Henry Harrell, Bertie. 
 
 J. 
 
 William James, Fredericksburg. 
 
320 A LIST OF SUBSCRIBERS. 
 
 Abner Jackson, Washington, 12 copies. 
 
 John Jones, Bertie. 
 
 Abraham Jenkins, Bertie. 
 
 James Jenkins, Bertie. 
 
 James B. Jordan, Bertie. 
 
 Elder Henry Jones, Southampton. 
 
 Thomas Jones, Bertie. 
 
 Amos Joyner, Southampton. 
 
 William Johnson, Southampton. 
 
 Benjamin Joyner, Southampton. 
 
 Joseph Jones, Hertford. 
 
 John Jones, Hertford. 
 
 Grafton Ireland, Hertford. 
 
 James Jones, Hertford, 2 
 
 Benjamin Jenkins, Northampton. 
 
 Guilford Jones, Esq., Halifax. 
 
 K. 
 
 The Ketockton Association subscribed 
 by Elder William Fristoe and Tho- 
 mas Buck, in behalf of that Asso- 
 ciation, 125 
 
 John Key, Sussex, 12 
 
 Edmund Kidd, Caroline, Virginia. 
 
 Job Kail, Bertie. 
 
 John Knott, Bertie. 
 
 Willis Langfort, Isle of Wight. 
 
 Mills Lawrence, Isle of Wight. 
 
 John Lee, Southqnay. 
 
 Benjamin Lanier, Duplin, 177 
 
 Sarsfield Leonard, Prince George. 
 
 Shelly Lee, Dinwiddie. 
 
 William Lane, Hertford. 
 
 Adamant Liverman, Hertford. 
 
 Elisha Lawrence, Hertford. 
 
 Edwin Liles, Hertford. 
 
A LIST OF SUBSCRIBERS. 321 
 
 William Lurry, Bertie, 3 copies. 
 
 Alexander Legate, Bertie. 
 
 Frederick Lawrence, Bertie, 2 
 
 William Lurry, Currituck, 12 
 
 Reuben Lawrence. 
 
 Jesse Little, Edgecombe, 14 
 
 Frederick Luten, Chowan, 12 
 
 James Lawree, Nordiampton. 
 
 Elias Langford, Northampton. 
 
 William Lightfoot, Northampton. 
 
 M. 
 
 Gideon Move, Pitt, 26 
 
 William H. Murfree, Murfreesborough. 
 William Moore, New Hanover, 2 
 
 John M'Christy, Portsmouth, 12 
 
 Parrot Mewburn, Lenoir, 12 
 
 Thomas Mason, Halifax, 12 
 
 Eli M'Mullen, Halifax. 
 
 Ephraim Miller, Bertie, 12 
 
 Demsey Modlin, Bertie. 
 Nathan Modlin, Bertie. 
 Lewis Miller, Bertie. 
 Moses Morriss, Bertie. 
 Cader Minton. Bertie. 
 William Mitchel, Bertie. 
 
 William Maer, Bertie, 6 
 
 John Mhoon, Bertie. 
 John Miller. 
 
 Peter Moore, Southampton. 
 Elder Robert Murrell, Southampton. 
 Moses Manning, Duplin. 
 James Moore, jun., Hertford. 
 William Moore, Hertford. 
 John Moore, Hertford. 
 Edward Murphey, Hertford. 
 Hilary Morris, Hertford, 12 
 
 Randolph Maddry, Northampton. 
 21 
 
322 A LIST OF SUBSCRIBERS. 
 
 William E. Moore, Northampton. 
 Theodorick Mann, Northampton. 
 
 N. 
 
 Thomas Nelms, Southampton. 
 Elisha Newcomb, Petersburg. 
 Demsev Nowel, Bertie. 
 John Nowel, Bertie. 
 Willis Nickins, Hertford. 
 William Negus, M. D., Wayne. 
 
 O. 
 
 Col. John Overton, Louisa. 
 
 Henry Obery, Southampton. 
 
 Elder Francis Oliver, Duplin, 12 copies, 
 
 David Outlaw, Hertford. 
 
 John Oliver, Bertie. 
 
 Joshua Outlaw, Bertie. 
 
 William Outlaw, Bertie, 
 
 Aaron Outlaw, Bertie. 
 
 Wright Outlaw, Bertie. 
 
 Lewis Outlaw, Bertie. 
 
 Micajah Oliver, Bertie. 
 
 Edward Outlaw, Bertie. 
 
 George Outlaw, Bertie. 
 
 George Outlaw, jun., Bertie. 
 
 P, 
 
 Augustine Pugh, Bertie. 
 
 Cader Powel, Bertie. 
 
 Henry Pugh, Bertie, 2 
 
 James Pugh, Bertie. 
 
 Josiah Perry, Bertie, 4 
 
 William Powel, Bertie, 
 
 Thomas Parker, Bertie. 
 
 Reuben Parker, Bertie. 
 
 Jethro Pender, Hertford. 
 
A LIST OF SUBSCRIBERS. 323 
 
 Cader Powell, Jun., Hertford. 
 
 John Parker, Hertford. 
 
 Silas Parker, Jr., Hertford. 
 
 Silas Parker, Sr., Hertford. 
 
 Robert Parker, Hertford. 
 
 Kino: Parker, Hertford. 
 
 Peter Parker, Hertford. 
 
 William Parker, Hertford. 
 
 John H. Pugh, Hertford. 
 
 Micajah Powell Hertford. 
 
 Samuel Powell, Halifax. 
 
 Jesse Powell, Halifax, 12 copies. 
 
 Henry Peebles, Northampton. 
 
 Lemuel Parker, Northampton. 
 
 John Pipkin, Esq., Northampton. 
 
 Lemuel Parker, Northampton. I 
 
 William Pethross, Caroline. ^ 
 
 Elder John Poindexter, Louisa, 3 
 
 William Pope, Southampton. 
 
 Jeremiah Plummer, Princess Anne, 12 
 
 R. 
 
 James Robbins, Edgecombe, 2 
 
 Nathan Ross, Martin. 
 
 Thomas Ramsay, New Hanover. 
 
 Joseph T. Rhoades, Duplin. 
 
 Frederick Ranees, Petersburg. 
 
 Robert Rhoades, Bertie. 
 
 Moriah Rawls, Bertie. 
 
 Joshua Rayner, Bertie. 
 
 Samuel Rayner, Bertie. 
 
 Zadok Rayner, Bertie. 
 
 Elijah Rayner, Bertie. 
 
 William Rayner, Bertie. 
 
 John Rowan, Bertie. 
 
 James Rian, Bertie. 
 
 Thomas Rhoades, Bertie. 
 
324 A LIST OF SUBSCRIBERS. 
 
 Enoch Rayner, Bertie. 
 
 Jonathan Rhoades, Bertie. 
 
 Capt. John Rhoades, Bertie. 
 
 James Rutland, Bertie. 
 
 John Rascoe, Bertie, 6 copies, 
 
 Miles Rayner, Colerain. 
 
 Elder Martin Ross, Perquimans, 24 
 
 Benjamin Roberts, Esq., Murfreesborough, 2 
 
 Abednego Rutland, Northampton. 
 
 Watson Rutland, Northampton. 
 
 James Ruffin, Northampton. 
 
 S. 
 
 Jonas Shivers, Pitt, 24 
 
 Jacob Sawyer, Currituck, 12 
 
 Elder Aaron Spivey, Bertie, 12 
 
 J. E. Sumner, Bertie. 
 
 Richard Spivey, Bertie. 
 
 Nathan Sessoms, Bertie. 
 
 Lanier Smithwick, Bertie. 
 
 William Spivey, Bertie. 
 
 David Spivey, Bertie. 
 
 Thomas Sutton, Bertie, 2 
 
 Henry Speller, Bertie. 
 
 Thomas Speller, Bertie. 
 
 John Skiles, Bertie. 
 
 Luke Smithwick, Bertie. 
 
 Humphrey B. Smithwick, Bertie. 
 
 Irijah Simmons, Nansemond. 
 
 John Saunders, Nansemond. 
 
 Robert Southerland, Duplin. 
 
 Philip Southerland, Sr., Duplin. 
 
 John P. Saunders, Hertford. 
 
 George Sowel, Hertford. 
 
 Thomas Spiers, Hertford. 
 
 Adam Spires, Prince George. 
 
 John Shelly, Prince George. 
 
A LIST OF SUBSCRIBERS. 325 
 
 Jeremiah Scoggin, Prince George, 
 James Skinner, Northampton. 
 
 Robert Tucker, Dinwiddie, 20 copies, 
 
 Elder Henry Toler, Westmoreland, 2 
 
 Elder John Thompson, Wayne, 12 
 
 John Turner, city of Richmond. 
 
 Joseph Turner, Southampton. 
 
 Jacob Turner, Southampton. 
 
 Elder Job Thigpen, Duplin. 
 
 Douglas Turner, Prince George. 
 
 Epps Temple, Prince George. 
 
 Reuben Tucker, Prince George. 
 
 John Tart, Bertie. 
 
 James Thompson, Bertie. 
 
 James Taylor, Bertie. 
 
 Mrs. Elizabeth Turner, Bertie. 
 
 R. Tunstall, Bertie. 
 
 James Tunstall, Bertie. 
 
 Thomas Taloe, Bertie. 
 
 Absalom Tadlock, Bertie. 
 
 Nicholson Thompson, Northampton. 
 
 Isaac Tignor, Northampton. 
 
 Donaldson Turner, Greensville. 
 
 Charles Tull, Lenoir. 12 
 
 W. 
 
 Elder F. Winstead, Edgecombe, 12, 
 
 Spilsby Woolfork, Caroline, 2 
 
 William Wells, Duplin, 18 
 
 Levin Watkins, Duplin, 12 
 
 Aaron Williams, Duplin, 12 
 
 Nathan Waller, Duplin. 
 George Williamson, Richmond. 
 Elder Absalom Waller, Spotsylvania. 
 Charles Wortham, Caroline. 
 
326 A LIST OF SUBSCRIBERS. 
 
 John Winn, Hanover. 
 
 James Wright, Nansemond. 
 
 James Wilson, Isle of Wight. 
 
 Elder James Wright, Prince George. 
 
 Micajah Webb, Prince George. 
 
 George Wair, Bertie. 
 
 Timothy Walton, Bertie, 4 copies. 
 
 James Ward, Bertie, 2 
 
 William Watford, Bertie. 
 
 Francis Williams, Bertie. 
 
 Joshua Ward, Bertie. 
 
 John Wynns, Bertie. 
 
 Peter White, Bertie. 
 
 Jesse Williams, Bertie. 
 
 Mrs. Ferebe Ward, Bertie. 
 
 William Ward, Bertie. 
 
 George White, Bertie. 
 
 Demsey Welch, Bertie. 
 
 George Wynns, Bertie. 
 
 William Wilson, Bertie. 
 
 James Warren, Bertie, 
 
 John Warborton, Bertie. 
 
 Thomas Worley, Bertie. 
 
 William Watford, Jr., Bertie. 
 
 John Watson, Bertie. 
 
 George West, Bertie. 
 
 Thomas West, Bertie. 
 
 James Wilkes, Bertie. 
 
 Micajah Wilkes, Bertie. 
 
 John Wade, Northampton. 
 
 Jonas Wood, Esq., Northampton. 
 
 Demsey Winborne, Northampton. 
 
 Henry Wheeler, Northampton. 
 
 William Winborne, Northampton. 
 
 William Winborne, Sr., Northampton. 
 
 John Wheeler, Murfreesborough, 12 
 
 James Wynns, Hertford. 
 
 Solomon White, Hertford. 
 
A LIST OF SUBSCRIBERS. 327 
 
 James Wynns, Hertford. 
 
 Matthew Wynns, Hertford. 
 
 Elder John Wall, Hertford, 12 copies. 
 
 Thomas Weston, Hertford. 
 
 Alexander Valentine, Hertford, 
 John Vandiford, Hertford. 
 
329 
 
 APPENDIX. 
 
 BIOGRAPHY OF ELDER LEMUEL BURKITT AND HIS 
 FAMILY, BY DR. WM. P. A. HAIL. 
 
 As Lemuel Burkitt is so nearly connected with this 
 work, the reader will not expect a lengthy biography. 
 He was the son of Thomas and Mary Burkitt, and 
 was born near Edenton, N. C, on the 26th April, 
 1750. He joined the Baptist Church, was soon after 
 called to the ministry, and commenced preaching at 
 the early age of twenty years ; and continued a true, 
 faithful, and unchangeable servant of Christ until the 
 day of his death. 
 
 He was a meek and goodly man, and a great favorite 
 among all his brethren and acquaintances. Nature 
 seemed to have formed him for the pulpit. He pos- 
 sessed a pleasing address, fluent speech, and surpass- 
 ing eloquence. He was a useful member and shining 
 light in the Kehukee Association, and served as clerk 
 of that body for about thirty-two years ; and his absence 
 from the Association in 1802 (occasioned by indispo- 
 sition) was so much regretted by all the members, that 
 they passed a resolution expressive of their sorrow, 
 and entered it upon the minutes of said Association. 
 [See page 137.] 
 
 This exceedingly pious and venerable man, though 
 caressed and honored by all classes and sects of the 
 people for the space of thirty-six years, never became 
 giddy or puffed up with popularity, as is too often 
 the case with such characters ; but still remained at the 
 zenith of popular favor until his death, which took 
 place A. D., 1806, in the fifty-seventh year of his age. 
 
330 APPENDIX. 
 
 His almost irreparable loss was greatly regretted by 
 all his numerous acquaintances, and he yet lives in the 
 memory of many of his brethren. 
 
 He was the author of several religious works, one 
 of which (a Collection of Hymns) was of unusual 
 popularity. During the Revolutionary War, when the 
 issue with us was liberty or death, his voice was often 
 heard in moving and eloquent accents from the pulpit, 
 exhorting his brethren and countrymen to embrace the 
 cause of Liberty : and it seems that his progeny im- 
 bibed the same noble spirit, as will be seen below. 
 [See the sketch of his two grandsons, James and Jo- 
 seph.] 
 
 He married and settled in Northampton county, 
 N. C, where he resided the greater portion of his life. 
 His first wife was Hannah Bell (daughter of Captain 
 James Bell, of Sussex county, Virginia, and sister to 
 Elder James Bell, whose biography is given in another 
 part of this work), by whom he had many children ; 
 but those who reached the years of maturity were few, 
 and are as follows, viz : three daughters, Mary, Nancy, 
 and Sally ; and three sons, Lemuel, Jr., William, and 
 Burges. The maiden name of his second wife was 
 Prudence Watson, also of Virginia, by whom he had 
 one son, who died in infancy. 
 
 His oldest daughter, Mary, married a man by the 
 name of Halsey, by whom she had two children — a son 
 and daughter. The latter is dead ; the former, whose 
 name is Lemuel, is living. Halsey died, and his wi- 
 dow married John Nixon, by whom she had three sons, 
 John, Henry, and James ; all of whom are now (1850) 
 living near Edenton, N. C. 
 
 Nancy married Abednego Rutland, by whom she 
 had three daughters, Mary Burkitt, Hannah Bell, and 
 Lucy ; and two sons, William Creth and James Bell ; 
 all of whom now reside in Wilson county, Tenn., 
 except Hannah, who resides in Tuscumbia, Alabama. 
 
 Sally married a man by the name of Thatch, by 
 
APPENDIX. 331 
 
 whom she had one son, and called him Joseph. After 
 the death of her husband, she married a man by the 
 name of Long ; and after his death, she again married 
 another man by the same name. She raised a family 
 of children, all of whom, when last heard from, resided 
 near Edenton, N. C. 
 
 Lemuel Burkitt, Jr., married, and raised up a family 
 of children near his father's former residence, and died 
 there; but as to the particulars of his family the writer 
 is uninformed. 
 
 William Burkitt married in the year 1814, and re- 
 moved to Sumner county, Tenn., where he resided 
 many years. He now lives in the State of Illinois, 
 I am entirely unacquainted with his family, except his 
 son, William, who has visited this place, and now 
 resides near his father, in Illinois. 
 
 Burges Burkitt (the youngest son of Elder Lemuel 
 Burkitt) joined a company of volunteers, was elected 
 sergeant of the company, and marched to Norfolk, in 
 Virginia, where he was stationed during the war of 
 1812. In August, 1812, he married Mary Hardin, 
 daughter of Richard Hardin, of North Carolina. After 
 he was discharged from the army, he located in Hali- 
 fax county, N. C, where he remained some years, 
 living in the height of wickedness ; and, as he often 
 expressed it in after life, rolled sin under his tongue as 
 a sweet morsel. But God was pleased to convince 
 him of the error of his way, and he was baptized by 
 Elder Joshua Lawrence, in company with his worthy 
 consort, at Kehukee meeting-house, in the year 1817. 
 He soon after, like his venerable father, felt a desire 
 to declare the Gospel to the world, and commenced 
 preaching to the people. He continued a pious and 
 worthy minister of Christ the remainder of his days. 
 In his last illness, he was asked what he thought of 
 death and eternity. 
 
 " O ! "said he, " my faith is the same that it has ever 
 been since I had a hope in Christ 1" 
 
332 APPENDIX. 
 
 He was a man of quite an ordinary education, but 
 of a bright genius, a quick and penetrating mind, and 
 extraordinary memory. 
 
 In the year 1819, he removed to Tennessee, and 
 settled in the cane on the head-waters of Indian Creek, 
 in Giles county, eight miles east of Pulaski ; where, 
 from misfortune and disease, he was reduced to extreme 
 poverty, and was compelled to sell his last horse to 
 purchase provisions to supply the wants of his dis- 
 tressed family. He was taken with what the physi- 
 cian pronounced a disease of the liver, and nearly all 
 he could make for six or seven years was consumed 
 in the payment of doctors' bills. Of course, he re- 
 mained very poor. 
 
 In the fall of 1828, he removed to the north-west 
 corner of Giles county, and settled on Big Creek, two 
 and a half miles north of the little villlage now called 
 Campbellsville, and one mile south of the Spring Mill, 
 where he enjoyed some better health, and gathered 
 means sufficient to purchase a small farm. He re- 
 mained there eight years. In the winter of 1836-37, 
 he removed to Lawrence county, Tenn., and settled 
 within two miles of this place (Lawrenceburg), where 
 he died, February 15th, 1844, aged fifty-three years. 
 
 A few days before he was taken with his last illness, 
 he was sitting by his fireside in quite a pensive mood, 
 and being surrounded by his family, he said to his 
 wife, " If the Lord has called me to his work in this 
 world, I have performed my task. I feel acquitted be- 
 fore God, as though my work was ended upon earth." 
 True and fatal foreboding ! For in three weeks there- 
 after, he slept beneath the sod of the valley ; and that 
 arm which had been lifted up to declare Christ and 
 his Gospel, and which had been for so many years 
 honestly and faithfully engaged in the support of his 
 people and his country, has long since fed the worms 
 of the dust. His loss was regretted by all who knew 
 him. His sermons were plain but evangelical. Though 
 
APPENDIX. 333 
 
 they were not ornamented with the rhetoric of his pro- 
 genitor, yet they abounded with scriptural truth. His 
 gravestone now stands two miles north-east of this 
 place, and but a short distance from where his widow 
 now lives. 
 
 He had six children by his wife, (all of whom are 
 now living, save one), viz : two daughters, Lucy Ca- 
 roline and Mary Hardin ; and four sons, Henry 
 Lemuel, James Bell, Joseph Burges and John Bunyan. 
 The latter is but a youth, and yet remains with his 
 mother. James and Joseph were both born on Indian 
 creek, in Giles county ; the former on the 3d Decem- 
 ber, 1822, the latter on the 6th July, 1828. In May, 
 1846, our government was at war with Mexico, and 
 called upon Tennessee for troops. There was then 
 formed at this place a company of volunteers called 
 the Lawrenceburg Blues. They responded to the call 
 of their country, were accepted by the Governor of 
 the State, and directed to march to Monterey, in 
 Mexico. There, on the 21st September (a day so 
 fatal to many of Tennessee's bravest sons), they were 
 literally cut to pieces ; so much so, that after the battle 
 there could be mustered but thirteen of the Blues, 
 when near one hundred, in good health, and high 
 spirits, and with hearts beating full of hope and expec- 
 tation, had marched from this place but a few months 
 before. But many of those brave hearts were destined 
 soon to beat no more. When the company were pre- 
 paring to leave this place, there stood at their head 
 Capt. A. S. Alexander and Lieutenant James B. Bur- 
 kitt — the latter about twenty-four years of age, and 
 in the vigor of manhood. There was some dissatis- 
 faction expressed by some few individuals of the com- 
 pany in relation to the officers who commanded it 
 (arising perhaps from a difference in political sentiment), 
 which resulted in the immediate resignation of the 
 captain and first lieutenant, and their re-election by the 
 company. At this time there was seen advancing to 
 
334 APPENDIX. 
 
 join the company, with a firm step, and musket in 
 hand, a youth in his eighteenth year, with comely 
 form and pleasant features, of a mild and lovely dis- 
 position, and pleasing address, through whose veins 
 gently flowed that pure and patriotic blood which he 
 had inherited from his worthy ancestors; and in 
 whose breast, filled to overflowing with patriotism and 
 love of country not surpassed in the bosom of the 
 valiant Jasper, beat a young hero's heart. He was 
 chosen sergeant of the company, -and notwithstanding 
 his youth and inexperience, discharged the duties of 
 his office to the entire satisfaction of all until the hour 
 of his death. That extraordinary gravity and genius 
 which he possessed would seem to say that the day 
 was not far distant when he would be an honor to his 
 country, and one of the foremost citizens of society. 
 But, alas ! how often do we see the axe applied to the 
 root of the tallest cedar of the forest, just as it begins 
 to tower above the surrounding grove. This was ere 
 long to be his fate. For on that bloody 21st Septem- 
 ber following, he was swept away by a cannon ball, 
 while braving the storm of battle, with the firmness, 
 gallantry, and heroism of a Croghan or a Gwinn. 
 The name of this extraordinary youth was Joseph B. 
 Burkitt, whose name I cannot write without my 
 eyes inevitably turning upon that beautiful and noble 
 structure (the monument) erected of late upon the pub- 
 lic square of this town by the grateful countrymen of 
 the fallen brave — high upon whose column stands 
 forth in bold characters, speaking to the world and 
 to posterity, and pointing to the heavens as if to show 
 where this gallant and youthful spirit now rests, the 
 name JOSEPH BURKITT. 
 
 The ashes of this heroic youth have been scattered 
 over his country, and will enrich the soil of pa- 
 triotism, and cause it to produce an abundant harvest. 
 
 He is dead ! but he stands high on memory's page, 
 and yet lives in the breasts of all who knew him. 
 
APPENDIX. 335 
 
 His name will adorn history's page, and children 
 yet unborn will read with admiration his daring 
 deeds and dying words upon the battle field of Mon- 
 terey. [His last words are given below, in a letter 
 from Lieutenant Burkitt to his brother Henry after the 
 battle.] 
 
 I will now make a few remarks in relation to the 
 officers under whom this company marched. 
 
 They had advanced as far as Lometo, in Mexico, 
 when the same dissensions which caused the resigna- 
 tion and re-election of the officers before they com- 
 menced their march, again made their appearance in 
 the company. So the captain and first lieutenant re- 
 signed voluntarily a second time (as appears from 
 Gol. Campbell's letter), and each took his musket and 
 retired to the line. This they were not compelled to 
 do, being at liberty after resigning to return home, if 
 they chose. But they had left their homes, their 
 wives, children and friends, to fight the battles of 
 their country, and this they intended to do, and this 
 they did. And never did the Spartan show more 
 daring and less fear than did these two patriots upon 
 the battle field. 
 
 William B. Allen being placed at the head of the 
 Blues, they proceeded on to Monterey, where Captain 
 Alexander was severely wounded early in the action, but 
 still remained upon the field, aiding the wounded by 
 giving them water, &c. Lieut. Burkitt, who had seen 
 his younger brother swept from his side by a cannon- 
 shot, when within about six hundred yards of the 
 enemy's works, pressed forward in the front rank with 
 an impetuosity not surpassed by the famous M'Donald 
 himself: while the very elements seemed to rain ca- 
 nister and grape shot around him, often piercing his 
 clothes and accoutrements. And when the charge was 
 sounded, still remaining unhurt (with the exception of 
 a slight wound on the hand, of which he never com- 
 plained) he led the van, and was by the side of the 
 
336 APPENDIX. 
 
 first man that charged over the mouth of the enemy's 
 cannon, and stood upon the walls of the captured fort. 
 These officers were not selfish men ; they labored 
 more for the general good than for their own aggran- 
 dizement. Such disinterestedness, patriotism, and love 
 of country are seldom found recorded upon the pages 
 of history, since the days of Fabius and Cincinnatus. 
 We first see them at the head of the company laying 
 down their commissions at the feet of a minority, and 
 again, resigning upon the first notice of the least dis- 
 content, retiring to the ranks, and there performing all 
 the duties of private soldiers until discharged from the 
 army as such. As to the above facts, I do not speak 
 at random, for I was a member of the company my- 
 self.* 
 
 Lieut. Burkitt to his brother: — 
 
 Monterey, Mexico, Oct. 1, 1846. 
 Dear Brother — I seize a few spare moments to 
 write to you. The great storm is over. Monterey 
 is taken, and the Mexican army is defeated. The 
 Tennesseeans have won laurels that will never fade so 
 long as honor dwells amongst men. But many of them 
 now sleep in their cold, bloody graves; amongst whom 
 are Capt. Wm. B. Allen, F. Glover, Wm. Rhodes, 
 J. Wilson, J. Campbell, J. B. Burkitt, and several 
 others who were attached to our company from Lin- 
 coln county, Tenn. Oh, the horrors of battle ! never 
 shall I forget that day, the 21st of September. When 
 we were advancing on the enemy, I looked upon that 
 tender youth,t and what should I see but that lovely 
 face all lighted up with the joy of battle, and proudly 
 facing the enemy as though he was an experienced 
 hero, when, with six others, he was swept from my 
 
 * The reader will pardon me for my digressive remarks in re- 
 lation to my fellow-sufferers in arms, when he remembers the 
 partiality which one soldier has for another. 
 
 f His brother Joseph. 
 
APPENDIX. 337 
 
 side with a cannon ball. We soon made a charge on 
 the fort, and it was carried instantly. I then returned 
 to my brother and had him carried to camp, where he 
 soon after died of his wound. He talked to me, and 
 told me he was dying ; his last words ran somewhat 
 thus : " Brother, I am almost gone ; we gained the 
 day, and I am dying satisfied, for I fell at my post. 
 Tell mother how I died, and not to grieve after me." 
 He paused for breath. He then said, " Get the money 
 due me and give it to mother, and tell her to use it." 
 He then turned his face towards mine (for he was in 
 my arms), gave me one farewell look, folded his arms 
 across his breast, and expired. 
 
 We had three days' hard work in capturing the city. 
 In addition to six strong forts, every house was forti- 
 fied, and every street a battery. They made a gallant 
 defence, but were unable to withstand American cou- 
 rage. We charged into fort after fort, battery after 
 battery until we had them completely surrounded, 
 and on the 24th, Gen. Ampudia surrendered the 
 place. The force of the enemy was between eight- 
 een and twenty thousand; ours amounted to something 
 over six thousand. The loss of our troops amounted 
 to three hundred and forty, whilst that of the enemy 
 was one thousand three hundred and fifty. I was in 
 the hottest of the battle, and saw many gallant friends 
 fall on every side, but I remained unhurt, and had the 
 honor of being one of the first men on the walls of 
 the first fort that was taken from the enemy. I am 
 
 now attending on the wounded at the hospital in this 
 A»jfy <& % % ^ # ^? 
 
 <jfc t^ 7}? Tfv sj? g£ 
 
 JAMES B. BURKITT. 
 To Henry L. Burkitt, Esq., 
 
 Lawrenceburg, Tenn. 
 
 By the request of the present editor of the forego- 
 ing work, I have not given his biography ; but th@ 
 22 
 
338 APPENDIX. 
 
 following letter from the editor of the Middh Tennes- 
 seean ought not to be omitted. 
 
 Lawrenceburg, Feb. 4th 9 1850. 
 
 Dear Sir — Having learned that you have in course 
 of preparation a series of biographical sketches in 
 reference to the descendants of the Rev. Lemuel 
 Burkitt, a distinguished Baptist divine, who, some 
 half century ago, published a comprehensive History 
 of the Kehukee Association which flourished in North 
 Carolina, and which is now under course of re-publi- 
 eation by Henry Lemuel Burkitt, Esq., of this place, 
 I have thought it not improper to embrace this me- 
 thod in offering you such facts identified with the his- 
 tory of the present editor of the work as may not 
 have been presented in the progress of your research- 
 es as the biographer of the families which have de- 
 scended from the venerable patriarch and author 
 alluded to. I am aware that the editor of the forth- 
 coming edition has signified his unwillingness to 
 become the subject of the least prominence in your 
 pages, and it is with extreme reluctance that I tran- 
 scend, in the least measure, this reasonable injunction, 
 by directing your attention to a few of the many wor- 
 thy points in his career which deserve a place beside 
 the histories of those of his kindred whom you have 
 doubtless noticed more fully. It will not, I hope, be 
 deemed a breach of courtesy to that worthy gentleman, 
 or an act of violence to the system you have been 
 pleased to adopt, to proceed as I propose, while it can 
 but facilitate, in a greater or less degree, the success 
 of the work in regions where the book is unknown, 
 and where some knowledge of the character and mo- 
 tives of the new publisher will be indispensable to its 
 ready sale. 
 
 Henry Lemuel Burkitt needs no eulogy at my 
 hands, yet I may aver that he boasts much in his 
 eventful history of which he could well be proud — 
 
APPENDIX. 339 
 
 much from which could be deduced a solid and practi- 
 cal example for humble youth. Its uniformity and 
 consistency throughout are not among the least of 
 its merits — while the whole may be said to embrace a 
 career at its meridian, which has been quarried from 
 the gloomiest realities of life. Having been born un- 
 der the evil star of adversity, he boasts no pyramid of 
 honor won by the immortal dollar. Penniless he be- 
 gan life's uneven task, coveting only the virtues of an 
 honest and upright citizen ; and, buoyed on by such 
 impulses, he has mastered many " an ill to which 
 flesh is heir," and overcome obstacles at which many 
 would have cowered and fallen. 
 
 " Honor and shame from no condition rise : 
 Act well your part, there all the honor lies." 
 
 Truths are these which seem never to have been lost 
 sight of in the framing of his destiny. Of earthly 
 privations and vicissitudes, his cup has indeed been 
 filled to the brim, though of these it is not my purpose 
 to speak further than to bestow some fit tribute to the 
 energy which has surmounted them. 
 
 The subject of this sketch was born in the native 
 State of his venerable grandfather, on the 28th Octo- 
 ber, 1818, and may, in a word, be termed a " self- 
 made man." He cherishes yet the characteristics of 
 the humble born of his good old native State, where 
 the dignity of human labor has never sunk to reproach, 
 and where honest toil is respected as the solid stamina 
 of life, and the sure passport to comfort and true inde- 
 pendence. I mean that he is a man who is not afraid 
 to soil his hands, if necessary, with the plough or the 
 axe, and to abandon his books when needs be for the 
 coarser labors of the field or the workshop. Although 
 born, as it were, to be " a hewer of wood and drawer of 
 water," he has made such progress in the business of 
 life as to be rendered independent of such means of 
 subsistence, in the elevation of his ambition to more 
 
340 APPENDIX. 
 
 exalted employment. At the age of nineteen, without 
 learning, and unskilled in the artifice of the world, he 
 left the roof of his parents to try the colder realities of 
 an unfriendly world, taking with him the paltry con- 
 tents of his purse, which amounted to six and a quar- 
 ter cents, as the beginning of his fortune in a land of 
 strangers. The future indeed was dark, but the hope 
 of a better day was anchored in the youthful ambition 
 of his bosom, as he prosecuted his solitary journey. 
 He had received from his father, as the basis upon 
 which he was to conduct himself through life, this ad- 
 vice : First, To be honest in all his dealings with 
 mankind. Secondly, To be industrious; and Third- 
 ly, To be faithful to every promise. A legacy this, 
 which combines the noblest elements in the chart 
 of life. Loyal to these injunctions, he entered the 
 great arena of life in the dawn of his manhood to 
 be "a hero in the strife." This first adventure of his 
 youth was crowned with reasonable success. By the 
 " sweat of his brow" he procured a handsome little sum 
 of money in the State of Georgia, which, upon his re- 
 turn to Tennessee, he expended toward acquiring an 
 education. Having exhausted his funds thus, he be- 
 came a teacher for a short time as a means of prose- 
 cuting his studies. At this period, or thereabouts, he 
 married a most amiable lady, whose industry and for- 
 titude formed a happy and efficient auxiliary toward 
 the accomplishment of future comfort and independ- 
 ence in life. With a mind well stored with practical 
 knowledge, and an ambition which shrunk not at the 
 reverses and difficulties which challenged his energy at 
 every step, he entered the study of the legal profession 
 under one of the most gifted members of the bar of 
 this place, William Davis, Esq., whose memory is 
 yet green in the bosoms of his admirers, and whose 
 virtues and example have survived the decay and 
 crumbling of his mortal remains. By that assiduous 
 application and unyielding diligence for which he has 
 
APPENDIX, 341 
 
 always been remarkable, Mr. Burkitt acquired the 
 profession sought. He is still a resident of the scene 
 of many of his reverses and struggles, and bids fair by 
 his proverbial economy and industry to become inde- 
 pendent in the "goods of this world," as he has al- 
 ready become a prominent and useful citizen of the 
 section in which he resides. 
 
 It may not be improper, in conclusion, to relate a 
 little incident, which exhibits the patriotism and libe- 
 rality of Maj. Burkitt in more significant beauty than 
 any words which I could use in portraying them. 
 In 1846, while he was acting as proprietor of the 
 " Farmer's Inn," in this place, a way-worn veteran 
 soldier of the Revolution, who fought at Savannah, 
 took lodgings at the Inn, and being in ill-health, in ad- 
 dition to the natural infirmities of his great age, he 
 remained several days, and was favored with marked 
 hospitality. When the palsied old soldier was about 
 to depart, he drew out his purse and tremblingly 
 asked the amount of his bill. "Your bill was paid, 
 sir," replied the landlord, " when you fought by the 
 side of Jasper ." 
 
 I have, sir, with all freedom, and in some haste, 
 made the foregoing rather elaborate, but still imperfect 
 and brief statements in reference to the character of 
 Major H. L. Burkitt, which are submitted to your 
 consideration with the hope that you may cull some- 
 thing from them which will facilitate you in the com- 
 pletion of a sketch, which I conceive demanded by 
 the relationship of the editor of the work to the public 
 at large. 
 
 Yours, truly, 
 
 WM. P. HORNE. 
 To Dr. W. P. A. Hail. 
 
 To conclude this biographical sketch, permit me to 
 say that it is true as stated by Mr. Home in the fore- 
 going letter, that H. L, Burkitt may be justly styled 
 
342 APPENDIX* 
 
 a self-made man, having obtained his education prin- 
 cipally since he arrived at the years of maturity. He 
 is now a respectable member of the bar, and advanc- 
 ing in learning and wealth. 
 
 He often expresses his gratitude to the public for 
 that liberal patronage which has been extended to him 
 by generous hearts who reached out a helping hand 
 in the hour of need. 
 
 Providence has smiled upon his labors, showered 
 blessings upon his pathway, and crowned his industry 
 with success* 
 
 WM. P. A. HAIL. 
 
343 
 
 NAMES OF SUBSCRIBERS 
 
 To the Second Edition* 
 
 Tennessee. S. A. Carroll, Clerk of 
 
 Lawrenceburg* the County Court. 
 
 Gen. R. H. Allen ' J. R. Carroll 
 
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 Circuit Court. John Campbell 
 
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 Col. A. S. Alexander H. H. Dotson 
 
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 F. Buchanan, late Speaker Samuel B. Garrett, Esq. 
 
 of the House of Bepre- R. C. Green 
 
 sentatives, Tennessee Wm. P. Home, Editor 
 
 Legislature. of the " Middle Tennes* 
 
 W. G. Buchanan seean." 
 
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 John Bunyan Burkitt Dr. W. P. A. Hail 
 
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344 
 
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TO THE SECOND EDITION. 
 
 345 
 
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346 
 
 NAMES OF SUBSCRIBERS 
 
 Samuel M. Cypress 
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 Nashville. 
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 Franklin. 
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 Hardin County. 
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TO THE SECOND EDITION 
 
 347 
 
 Smith Mettock 
 William Young 
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 Lin do a. 
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 Lewis County. 
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 T. Noles 
 
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 Palestine, 
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 Hickman County, Sul- 
 phur Springs. 
 Allen Jones. 
 
 Pleasantville. 
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 Mount Pleasant. 
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 Williamsport. 
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348 
 
 NAMES OF SUBSCRIBERS 
 
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 Pulaski. 
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 Campbellsville. 
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 Lindville. 
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 Lincoln County. 
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 Hillsboro. 
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TO THE SECOND EDITION. 
 
 349 
 
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350 
 
 NAMES OF SUBSCRIBERS 
 
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TO THE SECOND EDITION. 
 
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