USA > North Carolina > Historic sketch of the Reformed Church in North Carolina > Part 8
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it is a matter of uncertainty whether they had author- ity to exercise the functions of this sacred office. Of these, tradition mentions one Martin, a Swiss, about the year 1759; another, Dupert, in 1764. Perhaps, in other parts of the church, more extended or more re- liable records can be obtained of these men. The first permanent ministrations of the Gospel enjoyed by these people was under the pastorate of the Rev. Samuel Suther, who preached in a small log-house built by the Reformed and Lutherans, where Low's (Lutheran) Church now stands, and about a mile south of the "Brick Church." The Reformed worshiped there until during the war of the Revolution, when owing to some quarrel the door was locked, and the Reformed Church, choosing rather to suffer wrong and sacrifice their property than to persist in the use of their right at the expense of peace and quiet, with- drew. The real or ostensible cause for this violent and summary action cannot now be certainly deter- mined; but doubtless it grew out of the question of the war itself, for while the Reformed almost to a man were patriots, the Lutherans with equal una- nimity were loyalists. They at once removed to their school-house, and soon built a new and larger one to serve also for a church. Suther resided on a farm of his own, about one mile east of the church, on the old Salisbury road, near where a Dr. Denny used to live. It was afterwards owned by Mr. Banks Holt, of Gra- ham, N. C.
Rev. Samuel Suther was a Swiss, born May 18, 1722. His father, in the youth of Samuel, sought a home for
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his wife and twelve or thirteen children in the new world, where he supposed he would be best able to provide for them. The voyage across the ocean in those days was not short nor always safe nor pleasant. The vessel on which this Swiss family sailed was more than four months on its passage, and encountered thirteen severe storms, and being badly crippled, was compelled to put into an English port, where it was detained several months for repairs. While here the father and two daughters died and were interred on English soil. The 8th of October, 1739, when the vessel was at last hove in sight of the shore, was a terribly cold day. The provisions were exhausted when she encountered the severest storm of the voy- age. So weak and exhausted were the passengers that 220 perished before they could be got to land. On the 10th Samuel Suther, more dead than alive, was brought to shore, where he was taken in care by an Englishman, who nursed him back to conscious life. He alone of his father's family survived the wreck. It is probable that, being a Swiss, he had received in his native land a good education, he being seventeen years old when he left the land of his birth. German school teachers were in demand in every German community, and Samuel Suther found employment as teacher for some years in the provinces of Virginia, Carolina, Georgia, Pennsylvania and Maryland. In 1749 he taught the German school connected with the Reformed Church in Philadelphia. In June, 1768, he was preaching in Mecklenburg County (now Cabar- rus), North Carolina. The tradition among his de-
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scendants is, that he was ordained in Philadelphia and had a certificate to that effect, but it is lost.
He was an ardent and fearless patriot, and was very obnoxious to the Tories, and was in full sympathy with the men who signed the Mecklenburg Declaration, in whose midst he had lived.
The Reformed members almost to a man were at one with the preacher in his patriotic sentiments. It is now not known that he was in full sympathy with the work of the Regulators, but of his church members were a number who were present and took part in the disastrous battle of Alamance. So active and out- spoken was he afterwards in the cause of the colonies to throw off the yoke of Great Britain, that he became a marked man for the hate of loyalists and was driven from his home, having to seek refuge among his friends.
During the Revolutionary War a detachment of the British army, led by some Tories, on their way to Guilford Court House, encamped on his farm and devastated it, destroying his grain and cattle, while he was forced to flee for his life and hide himself. They ravaged the farms of his parishioners far and near, destroying their means of living, insulting their women, and abusing the children, because their fathers were in the patriot army, and their minister was their leader.
Suther was a man of learning and of no mean ability, and was held to be quite an orator in this German community. He was intelligently and sincerely at- tached to the doctrines and order of the Reformed Church as learned in his childhood's home, in the land of the Great Reformer, Zuinglius. For his
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church and his adopted country he was ever ready to do battle. Its liberty as a republic would only make it more like his own land of Tell.
He was too impatient to await attack. Strong in the belief of the doctrines he held and taught, he was ever ready to do battle to all gainsayers. It was his delight to sally forth on adventures as a polemical knight-errant, and it is quite probable that for one of his powerful and sarcastic attacks on the Lutheran peculiar Sacramental doctrines, and on their Toryism, he was excluded from Low's Church. Subsequently Mr. Suther moved to Mecklenburg County (now Cabarrus), where he remained but a short time; and thence in 1786 moved to Orangeburg, South Carolina, where he died September 28, 1788. At this day his descendants still may be found in Cabarrus County, who well may be proud of the name and work of him who did so much in the early history of North Caro- lina as a colony and as a State, and who laid the foun- dation of churches that, still flourishing, hold the faith he preached and cherish his memory. The Elders of the Reformed Church during this period were Lud- wig Clapp, Matthias Schwenck and George Cortner, Esq. This last was a prominent man in those days. He was the business man of the congregation, and was perhaps the best master of the English language in this community. Without advantages of education, he was endowed with a fine mind, of sound judgment, and sterling probity. He was for many years the magistrate for this part of the county, and few men ever sat on the bench who brought to the discharge
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of its duties higher qualities of a pure heart or clear head. Tradition loves to dwell on his virtues as patriot, magistrate and Christian; and this we record as a memorial of a name soon to be forgotten, for none longer lives in this State bearing his worthy name. He was the great-grandfather of Rev. J. C. Clapp, D.D., of Newton, N. C.
Excluded from their place to worship God after the manner of their fathers, the Reformed congregation was not content to do without a place of worship. Of course the school-house site was chosen on which to erect their demolished altars, and few lovelier spots can be found so well adapted for the purpose of a church. The foundation of their first log church may still be seen extending beyond the eastern wall of the old school-house. It was a large building to be formed of logs, and few churches of that day, when all were of logs, were capable of seating so many per- sons. The members who were few in number, first settlers in a new country, with no trade and no means of making money, found themselves unable to build a church. The means of life not raised on their farms, or created by their hands, had to be brought from Pennsylvania, and whatever they had to sell or ex- change was conveyed thither in the same manner. But their poverty and perplexity could not extinguish their purpose to have a house of worship. They be- thought themselves of the wealth of their kindred in Pennsylvania, of their fine churches, their numbers and prosperity, and determined to appeal to them, presenting the two-fold plea of affinity of blood and
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by faith. They accordingly sent their pastor Suther and Elder George Cortner on this mission. The result of this first and only effort of this church in seeking pecuniary aid in the east is unknown. One fruit of that mission was a Communion Cup, the gift of the church at Berne, in Berk's County. It bore the in- scription: "Von der Berner Kirche." For nearly a century it was used by God's children in remembering the Lord Jesus. In 1871 it was consumed in the fire that destroyed the residence of James M. Shaw, where it had been placed for safe keeping during the Civil War.
By some means the rude church edifice was com- pleted, but now by the time this end was attained, their pastor has gone, and there is none to be had to watch over this flock. The voice of prayer and praise is not heard in their new sanctuary on the Lord's Day. This serious want caused the piety of these venerable men to be expressed in still another form. The recol- lections of Sabbaths happily spent in the churches where their youthful feet carried them, the value of the preached Word, and the stated services of God's House were now felt as of intense value, and they could not endure the thought of passing the Sabbath without instruction in neglect of divine worship. The habit of their childhood irrepressibly demands that the voice of God be heard on the Sabbath when they as- semble. The consistory ordered that Sabbath service should be continued, services opened by prayer and praise, and that Jacob Clapp of Ludwig should con- duct the services, assisted by Mr. Scherer, the school-
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master. He was superior in education to the brethren of that day, and with a fine voice and was a good reader. When on the Sabbath this congregation devoutly assembled to worship God, they had prepared their hearts and minds by service of song and prayer, then listened to a sermon in their own language; one of Dr. Conrad Nistz's sermons was read; those "Pos- auner der Ewigkeit"; those "Deiner Worten" melting and edifying that humble assembly. Thus was kept alive reverence for God's house. Their hearts were warmed and purified by those words of fire. Thus was nurtured a piety that loved sound doctrine, valued a stated ministry, an orderly worship, and cherished a strong attachment to the church of their youth. The records in the handwriting of Suther show but two communions during his ministry. One in 1773, when 17 were added to the church; the other in 1776, when 23 were confirmed. During this period Christian Foust and Ludwig Clapp, of Ludwig, were Elders. Ingold and Leinberger were Deacons. After a vacancy of three or four years, the congregation secured the services of the Rev. Mr. Bithahn, then residing in Lin- coln County. This was in 1786. Mr. George Clapp, grandfather of Captain Joshua Clapp, sent his wagon and team those weary one hundred and twenty miles to convey his goods to Guilford, and then settled him on a plantation of his own on the banks of the Ala- mance, afterwards owned by Captain William Albright. A few years ago there still tarried with us those who remembered this minister, and to them his memory was exceedingly precious. He confirmed the late
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Jacob Clapp, grandfather of Rev. J. C. Clapp, D.D., of Newton. His ministry, probably, did not reach two years. No record of any of his ministerial acts is found in the "Church Book." His death was very sudden. He had preached on the Sabbath on one of the parables of our Lord, and subsequent events made the sermon so impressive that it was long afterwards spoken of by those who heard it. He was invited to dine with George Clapp, who resided near the church. He declined the invitation on the plea that he felt unwell and preferred at once to go home. He did so, and soon after reaching there was called to dinner. He seated himself, invoking the divine blessing, and had eaten but a few mouthfuls when he sank down from his chair, and was scarcely removed to his bed before his spirit was gone to that blessed world, the reality and happiness of which he had been depicting to his people a few hours before. The news of the sad event fell with crushing weight on his flock, so soon and so unlooked for made desolate. The day of his burial was a day of weeping, and the congregation testified their affection for a beloved minister by re- fusing to have his corpse carried to the place of burial in a wagon, as was the custom, but bore it full two miles on a bier on their shoulders. Their affection needed one more expression that should witness for future generations the last resting place of his precious dust. Like that of the great and venerated Calvin at Geneva, the grave of Bithahn no man knows. It is one among a number of undistinguished graves a few yards from the present entrance to the graveyard.
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Would that it were otherwise, and that we could point to his grave, but he lies sleeping, surrounded by those who bore him to his burial, alike unknown, and with them Christ shall wake him. He is not forgotten. This may have occurred about 1789.
During the twelve succeeding years, the church was unable to secure a pastor. The Rev. Andrew Loretz, of Lincoln County, during this period, visited Guilford quarter-yearly. During this term, doubtless the prac- tice of reading sermons on the Sabbath was kept up. The first ministerial act of Father Loretz recorded is the confirmation of 14 persons in 1788, also of 29 in 1791; October, 1793, of 32 persons; and in 1795, of 5 persons.
In February, 1801, commenced the ministry of Rev. Henry Diefenbach, who was brought up under the ministry of Father Brown of Virginia. His ministry terminated in 1807, on the 22d of March. During his ministry our records first give the number of com- municants that may have communed on each occa- sion. But little impress was made upon the character of the church by this ministry, in the way of moulding and polishing it. His dismissal in the end showed that their appreciation of the ministerial character was far above his own. He removed and settled over some churches in the east. Jacob Clapp, of Ludwig, and John Graves (Greff), were Elders at the time. The visits of Father Loretz were now resumed, and for fourteen years this church had no regular minister. In those days the hearts of this people were loyal to their own church, indeed, or they had not so patiently
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waited for better days. About the year 1812, Captain William Albright was sent to the "Coetus" with a "Bittschrift," requesting that a minister be sent to visit the destitute churches in Carolina, and to secure a pastor for the "Klappe Kirche," as it was still called. Some one at Synod who took an interest in those poor churches recommended to him J. R. Reily, then a young minister, as the very man suitable for the work, could he succeed in prevailing on him to undertake it. During the year 1813 by order of the "Coetus" Mr. Reily visited North Carolina and spent some time among the Guilford Churches. By his agreeable manners, winning address and talent, he won his way to the hearts of the people, and so popu- lar did he become, that his name became a common one bestowed by mothers on their children.
He catechized a class of 57 catechumens, and con- firmed them on the 16th of October, 1813. That com- munion was memorial in the history of the church, and aged persons were wont to refer to it with emo- tions of joy. At this time the ancient log church was dilapidated, and it had been determined to remove it and put up a frame building in its stead; but at the suggestion of Rev. Mr. Reily, it was agreed to put up one of brick. So liberal and harmonious was the con- gregation then, that no difficulty was had in raising funds for its erection. These were the church's palmy days, when Captain Albright, Jacob Clapp, George Clapp, Barney Clapp, Col. Daniel Clapp, Daniel Al- bright and others, who have now all ceased from their labors, were leaders in the church.
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The house was built probably in 1814, but owing to a defect in the foundation, the wall gave way and it was never finished. However, it was used until 1841, when the walls were taken down and it was rebuilt and remodelled. It was perhaps the first brick church in all that region, and became thus distinctively known as "The Brick Church." Its former name of "Clapp's Church," "Der Klappe Kirche," in time gave place to the new name, and now no one hears "Clapp's Church." Still no permanent ministry could be secured for this church; but in 1818 Mr. Hauck, who then or after- wards settled in Davidson County, visited the "Brick Church" and held a communion. In 1817 Rev. John Ebaugh visited this church and catechized, and on the 10th of October, confirmed 27 persons and adminis- tered the Lord's Supper to 166. In 1821 Rev. John Rudy, who had been sent together with Rev. Mr. Knouse, to catechize, baptize and confirm the young, and preach and hold communion in North and South Carolina churches, accepted a call from churches in Guilford and Orange Counties, North Carolina, in- cluding the "Brick Church." It was a blessed day for the church when Rev. Rudy became its pastor. His pastorate continued until 1825, and was a very prosperous one for the church. He was a man of undoubted piety and energy. After a successful min- istry of four years he removed to New York. His removal was occasioned or accelerated by a feud between two wings of the then influential Clapp fam- ily in which the pastor's family unfortunately became involved. It was a sad day for the church when its
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pastor thus fled from its spirit of strife. For the two or three years succeeding the removal of Rev. Rudy, the consistory employed the Rev. William Paisley of the Presbyterian Church (as a supply) to preach for them. At Christmas, 1828, God once more gave this church a pastor of their own communion. The Rev. John H. Crawford then assumed the pastorate. It was now that the transition from the German to the English language was made in the pulpit service. For the welfare of the church this was none too soon. The pastorate of Rev. Crawford closed September 30, 1840, being almost twelve years. In November, 1841, he was succeeded by Rev. G. W. Welker, whose pas- torate continued until 1893.
Allusions have been made once or twice to the posi- tion of the members of this church in the struggle between the British Crown and the colonies. The battle-ground of the Regulators was in the heart of the congregation, and its members were in this first conflict for the rights of the people. An aged lady (Judith Clapp) told Dr. Welker that she distinctly remembered being on the battle-ground that morning, in company with her mother and some other women, and that her uncle came where they were seated under a tree, and told them they had better go home for there would be bloody work there soon; at the same time pulling off his waist-coat he threw it over the limb of a tree. They didn't reach their home, which was just across Beaver Creek, and not a mile away, before they heard the firing and soon several of the wounded men were brought to their house. Tobias
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Clapp was taken prisoner by Tryon, and carried to Hillsboro, but by some means he escaped or was released. He was a Regulator and a most uncom- promising liberty man. In this battle it is related that from behind a tree one Peter Cortner fired twenty- one deliberate shots with his rifle at Tryon's men. Captain Weitzell was a member of the "Brick Church." His company was at the Battle of Guilford Court House, and was mainly made up of members of the Reformed Church. This company was detailed to guard prisoners. Among those present were: William Albright, Matthias Schwenk, Jacob Clapp, Tobias Clapp, Barney Clapp, then a youth of sixteen years. The only Tory among the Clapps was a brother of the patriot Tobias. He was taken prisoner by the Ameri- cans and brought into camp. When Tobias saw him his indignation was aroused, and he said to his com- panions: "Dieser Kerl will ich behuten"-determined he should not escape. In the cemetery, sloping off from the east wall of the "Brick Church," more than half the distance from the gate to the eastern wall of the yard, immediately opposite the entrance, is a low soap-stone, with scarcely legible characters. Stoop- ing, you can with difficulty decipher its inscription. It marks the grave of Captain William Albright, who was a native of Pennsylvania. He was an Elder and one of the most efficient members. It was his custom in his old age always to walk on the Sabbath to the "Brick Church" from his home on the Alamance, more than two miles. Betimes on Sabbath morning, his erect and stately form could be seen coming down
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the road to the church, dressed after the old fashion, with buckles on his shoes and staff in his hand. Seldom was his place vacant in the house of God. His deep interest in his church was shown by his visit to Synod to plead in person for a minister. Not only was he a valuable church member and exemplary man of God, but he was also an ardent and incorruptible patriot, who was relied upon by his compatriots of the Revo- lution. During the time that the army of General Greene was in this region, and when the Tories were exceedingly troublesome and daring, Captain Albright, Barney Ingle, Tobias Clapp and Eli Newlin were sent to Hillsboro to carry powder to the army, and by their knowledge of the way, and courage, succeeded in escaping the Tories and getting back with it into camp. Captain Albright died in 1839.
2. Stoner's Reformed Church (Steiner's), Guilford County.
The second church in respect of age in the old Guil- ford Charge was the Stoner Church. Rev. Weyberg was the first pastor, and possibly organized the con- gregation. However, he was preceded by one Lein- bach, a foreign German. The founders of this church were the Albrights (Albrechts), Fausts, Basons, Eph- lands, Gerhards, Loys, Longs, Shaddies (Schades), Steiners, Neases, Trollingers, Sharps (Scherbs), and others whose descendants still people that fertile region on the waters of the Haw River, Alamance and Stinking Quarter. These immigrants were mostly
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from the counties of Schuylkill and Berks in Pennsyl- vania, and from Maryland. Their house of worship, in order to be central to the widely-scattered settle- ments, was erected on the point of land formed by the confluence of Alamance and Stinking Quarter streams. The place was very inconvenient of access, and this may account largely for its decadence. In its earliest days Jacob Albright, Peter Sharp and John Faust were the Elders; Philip Snotherly and David Eph- land, the Deacons. This congregation fared as the other Reformed Churches in the colony for want of stated ministerial services, and was dependent on the occasional visits of Loretz, Hauck and others until 1821, when Rev. John Rudy became the pastor of the charge, and was succeeded three years after his dis- mission by Rev. J. H. Crawford, who in turn was succeeded in 1841 by Rev. G. W. Welker. Owing to various causes the congregation for several years was without pastoral ministrations, and the house of wor- ship became dilapidated, was allowed to go down and finally passed off the roll.
3. Barton Reformed Church, Randolph County.
The northeast corner of this county was peopled, as Guilford, by Germans from Pennsylvania. At an early day the Reformed and Lutherans built a union church, still known as "Richlands." Owing perhaps to the same causes that made the separation in the "Low" Church, the Reformed people soon moved to a house of their own, built near the village of Liberty, on the road that led from Guilford Court House to
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Cross Creek, or Fayetteville. The old log house was still standing a few years ago on a parcel of land con- taining 24 acres and 32 poles, conveyed by John Collier to the "Calvinistic Congregation" for ten pounds. The deed bears date April 28, 1791. The deed conveys the parcel of land to said Calvinistic Congregation and their succeeding congregations for- ever, and here the Browers, Keims and other adherents of the Calvinistic and Reformed Churches worshiped God after the manner of their fathers. However, owing to the dearth of ministers this place was neg- lected. It was still under the oversight of Rev. John Rudy a living church; but was, under succeeding pas- tors, suffered to fall into decay, and now has no regular organization.
4. Mt. Hope Reformed Church, Guilford County.
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