USA > North Carolina > Edgecombe County > History of Edgecombe County, North Carolina > Part 37
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44
After Elder Philemon Bennett failed to serve the church, Elder Mark H. Bennett was called as pastor. He served till 1843. After this time the church was visited by Elders R. D. Hart, J. H. Daniel, and J. W. Stamper. There was no regular pastor till September, 1876, when Elder Jordan W. Johnson was chosen to that office. This church has had three of her members ordained to the ministry, Willie Pittman, Blount Bryan, and Jordan W. Johnson.
Thus there was a spontaneous rise of churches and much con- cern for religion. The great spirit of religion moved the people with tremendous power, resulting in real constructive work for church organizations. The ministers all seemed alive in the work of the church. The first appearance of the great manifesta- tion was discovered in great numbers of people attending the meetings. It was observed also that the congregations were more solemn and serious than usual. The work increased, many were converted, sometimes twelve, fourteen, eighteen, twenty, and twenty-four at several times in one day; twenty-two and twenty-
404
HISTORY OF EDGECOMBE COUNTY
four were baptized several times in one day at Toisnot and Cone- toe. Some churches in the revival mentioned received nearly two hundred members.
The meetings were also conducted by a very different method than today. One of the most marked differences between the revival of the nineteenth century and the twentith in the Baptist Church is that of shaking hands while singing, and giving the people an invitation to come up to the altar (or better known as the mourner's bench) to be prayed for. The singing in the early days was used as a means to further the ministerial work. At the close of the sermon ministers would usually tell the congrega- tion that if there were any persons who thought themselves lost and condemned under guilt of their sins, that if they would come near the altar and kneel down they would pray for them, during which time the minister would sing.
These various churches still retained their Calvanistic govern- ment as mentioned in the Scriptures, up to 1810, and were with- out any form of general organization. But it must be remem- bered that this was a time of organization, and renewed religious life, such as new churches springing up and men congregating, with the common impulse toward union which came from the formation of a national government, led to organization in 1814. This was an assembly of all the churches in the county as an advisory body. Business was discussed and affairs of the church were de- termined in general. It was a time when organization or system of some sort was most needed. There were at this time and afterwards vigorous proselyting efforts by the Universalists in the county. Conflicts were encountered and overcome by the church organization. A challenge for a joint discussion was made by one of the Universalist preachers after 1814, when the organization was made, to elder Joshua Lawrence, pastor in Edgecombe, a Baptist of great talent and force of character. All of these tendencies proved to the various churches that separated in gov- ernment, they must ultimately succumb to the more ordered institutions.
This plan of church government was the outcome of union meetings. They were adopted just before the missionary agitation in 1803, and consisted of a union of a few churches which met together at stated times to confer about matters relating to peace,
405
BAPTISTS
and general fellowship among the sister churches. Their sessions lasted about three days. Every fifth Sunday was the accustomed time for the meeting to be held, including the previous Friday and Saturday. These sessions were not fettered with any business transactions, such being disposed of at the individual church con- ferences. These union meetings were not permanent organiza- tions, and were subject to change, so as to suit the conveniences of the churches. Frequently they would be dispensed with for a while and then renewed. No particular form or constitution was deemed necessary, many churches using creeds, preambles, and a short form of by-laws, suitable to the members of the differ- ent churches. For general information one of the creeds is given below :
"We believe that God, before the foundation of the world, for a pur- pose of his 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 Creator's part.
"We believe that when God made man at first he was perfect, holy, and upright, able to keep the law, liable to fall; and that he stood as a central head or representative of all his natural offspring, and that they were to be partakers of the benefits of his obedience, or exposed to the misery which sprang from his disobedience.
"We believe that Adam fell from this state of moral rectitude, and that he involved himself and all his natural offspring in a state of death, and for that original transgression, we are both filthy and guilty in the sight of a holy God.
"We believe 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.
"We believe that in God's own appointed time and way (by means which he has ordained) the elect shall be called, justified, pardoned, and sanctified, and that it is impossible that they can utterly refuse the call, but shall be made willing by Divine Grace to receive of offers of mercy.
"That justification in the sight of God is the only imputed of Jesus Christ, received and applied by faith alone.
"That in like manner God's elect shall not only be called and justified, but that they shall be converted, born again and changed by the effectual working of God's Holy Spirit.
"That such as are converted and called by grace, shall persevere in holiness, and never fall absolutely away.
"That baptism and the Lord's Supper are gospel ordinances, both belonging to the converted and true believer, and that persons who
406
HISTORY OF EDGECOMBE COUNTY
were sprinkled or dipped whilst in unbelief were not regularly baptized according to God's word; and that they ought to be baptized after they are savingly converted in the faith of Christ.
"That every church is independent in matters of discipline, and that associations, councils, and conferences of several ministers or churches are not to impose on the churches the keeping and holding of any principle or practice, contrary to the church's judgment.
"That there is a resurrection of the dead, both of the just and unjust, and a general judgment.
"That the punishment of the wicked is everlasting and the joy of the righteous is eternal.
"That no minister has a right to the administration of the ordinance only such as are regularly called and come under inspiration of hands by the presbytery."
It is noticeable that the keynote through the entire articles is that of individual freedom and liberty. No right of the church or its membership is to be infringed upon. Perhaps the reason for this grew out of the early conflicts with civil authority. The Baptists, of all people, desired freedom of speech and conscience, and for this reason every church was a distinct government of its own. This idea of freedom was no doubt in the minds of the framers of these articles.
Officers were accordingly elected as the organization improved itself, the principal ones being the ministers and deacons. The church at first had ruling elders, but it soon became evident that there were no ruling elders mentioned in the Scriptures distinct from teachers, who are called elders; therefore, the practice of having ruling elders distinct from ministers was laid aside.
The manner of receiving members is interesting, and is fol- lowed in a similar manner today. In Edgecombe County the cus- tomary way for receiving members into church fellowship was for the person who desired admission into the church to attend the church conference, and when the conference sat to come and signify his intention to the ministers or some of the members. The church then received the experience as related by the candi- date, setting forth how the Lord awakened him and brought him to a sense of his lost state by nature; and how he had seen the helplessness of his own work to save himself.
If any doubt remained, the minister or any of the members present, asked such questions as were necessary relative to admis-
407
BAPTISTS
sion. The questions being answered, the minister usually asked the church respecting the life and conversation of the applicant. And if there was general approval, the minister and members gave him the right hand of fellowship.
A time was then appointed for his baptism, and being assembled at some convenient water, after singing and praying, the minister took the candidate by the hand and led him into the water, hold- ing the hands of the person to be baptized in one of his and in the other holding to a handkerchief tied fast around his head, sub- merged the candidate, expressing these or similar words: "In the name of our Lord Jesus Church, and by the authority of our office, I baptize thee in the name of the Father and of the Son and of the Holy Ghost."
After the ceremony was performed, they both coming up out of the water, the congregation joined in singing:
"Do we not know that solemn word, That we are buried with the Lord; Baptiz'd into his death and then Put of the body of our sin," etc.
At the water the newly baptized person was met by the members of the church, and generally saluted thus :
"You are welcome to the cross, brother."
The great revival that swept over the county; the rise of new churches, and the forming of many compacts and creeds proved a most prosperous time for the Baptists. But along with this wave of religion came new dangers heretofore unreckoned. The movement, as all movements must, reached a climax. This made progress difficult until a new dispensation came about 1829. The church had become lukewarm.
The greatest of all movements in Baptist history arose over the question of organization and certain tenets following the period of expansion. The movement first began in the union meetings in the county about 1800. Here in the apparent quietness of the small meeting houses from 1800 to 1829 the problem of missions disturbed many hearts and created an agitation which the county has not gotten over to the present day.
408
HISTORY OF EDGECOMBE COUNTY
Elder Martin Ross, a very able minister, favoring the mis- sionary spirit in 1803, introduced a query at the association : "Is not the Kehukee Association, with all her numerous and re- spectable friends, called upon in Providence in some way to step forward in support of that missionary spirit which the Great God is so wonderfully reviving among the different denomina- tions of good men in various parts of the world?" The query astounded many loyal Baptists and followers of the old traditions. Some men favored and some stood opposed to the measure. There was never any absolute acquiescence given as to merits of the query. A weak and indifferent assent was given to the movement by a majority for awhile, but no heartiness ever obtained.
Those who held to the older doctrines objected so strenuously that they gradually withdrew from the councils that were held. The nucleus around which the movement centered was the church at Tarboro. There had been Baptists in considerable numbers in Tarboro prior to 1819, the year in which the Baptist Church was built, but they had had no regular meeting house. The town contained only one church, called Public Meeting House, at the time the Baptist Church was built, and it afforded a place for meeting for all denominations. The Baptists met here for several years, hearing preaching by visiting ministers. Frequently there were conflicts with the services held by the Episcopalians, and then the Baptists would meet in the old academy in the town or in a carpenter's shop belonging to McWilliams.
On February 6, 1819, amid the great confusion and strife, a conference was held in Tarboro and a church was constituted by a few people which was destined to stir the moral center of the county. Six persons, Samuel Smith, Eli Porter, Peter P. Law- rence, Mamie Joyner, Navey Blake, and Ann Lawrence, were dis- missed from their respective churches at Conetoe and Cross Roads to form this church under the leadership of Elders Joshua Law- rence, Martin Ross, Thomas Billings, and Thomas Meredith.
An attempt had been made a few years before 1819 by Elder Nathan Gilbert to form a church, but he failed by reason of not procuring the consent of two or three members to leave the churches to which they belonged.
Elder Joshua Lawrence frequently visited the town of Tar- boro and preached. About two years before the constitution of this
-
409
BAPTISTS
church, he had been heard to say that he was powerfully impressed with this passage of Scriptures: "The Lord is able of these stones to raise up children unto Abraham." He renewed his ministerial exertions and commenced preaching here monthly, and shortly afterward the church was formed. Elder Lawrence consented to preach for the small congregation, and later became one of the strongest defenders of the church.
In a few years by letters of dismissal from other churches and by baptism, the church increased greatly in numbers. Under the forceful presentation of the truth as he saw it, Mr. Lawrence, after he began preaching in the regular church in 1826 or 1827, had serious threats made against his life for his opposition to the missionary cause. He was warned by several messages in the course of one week not to come to town the succeeding Saturday to fill his appointment, as his life would be in danger.
Elder Lawrence ignored the warning and preached in the church, speaking his mind freely, using the text parallel to that the Master used when persecuted in Gallilee: "When they perse- cute you in one city, flee you into another, and Paul and Barnabas shook off the dust from their feet and departed." Mr. Lawrence then left the church for six or eight months, to the regret of many of his followers.
After Mr. Lawrence's departure the church called Elder P. W. Dowd, of Raleigh, who had been a frequent representative to the Kehukee Association from the Raleigh Association, to preach for the congregation. Mr. Dowd at once favored the missionary cause. The bitterness at the Tarboro Church became especially strong and those who held to the older forms objected so strenuously that they gradually withdrew, calling themselves Primitive Baptists; while the others, a more numerous group, were called Missionary Baptists. Several of the male members in the church advocated missions and "Tract Societies." This spirit on the part of many caused individual withdraws from the church. Mr. Eli Porter, a deacon and clerk of the church conference, because of his prejudice against Sunday schools and mission societies, requested in June, 1829, just before the church actually split, his church letter.1
1 The Kehukee Association voted to discard all sects or pastors advocating the missionary cause and soliciting aid for tract societies.
410
HISTORY OF EDGECOMBE COUNTY
Later, in 1830, the church voted the adoption of the rules of the Kehukee Association, and Mr. Porter came back to the church as a regular member.
The real climax in the movement came on October 7, 1829. At this time a conference met at Tarboro Meeting House, and on motion of Cofield King and Griffin, Elder Dowd was voted a dis- missal from the pastoral care of the church. Joshua Lawrence was recalled by the church to take up the work where he had left it before the controversy began. The missionary spirit, in the meantime, was growing more zealous. Elder Dowd was consid- ered a martyr for the cause he represented, and his followers became more bitter in their expressions. Several of the churches in the county followed the Tarboro Church and passed resolutions barring intercourse with all non-Primitive Baptists. No preacher that came to any of Edgecombe's churches seeking money for missions or society work was admitted to the pulpit of any "Reg- ular Baptist Church." In order to offset the resolutions of the Primitive Baptists the Missionary Baptists issued a circular let- ter in 1826 which was referred to the churches in the county. The following year the Regular Baptists replied and condemned all missionary societies, Bible societies, theological seminaries, and practices resorted to for their support. This same year wit- nessed many divisions in the church. Many parties were formed and many unpleasant occurrences took place. The advocates of the new movement, thinking themselves strong enough, met in the new meeting house, which had just been completed before the division, and took possession under the leadership of Mr. Dowd. The members who were opposed to their measures were excluded. The members adhering to the old doctrine had, in the meantime, assembled at the old meeting house, and acting for the church called on those who had acted disorderly and expelled them 1 from the privileges of the church.
Joshua Lawrence became the champion for the old Baptist cause. He was born September 10, 1778, on the farm he after- wards called Corn Neck, now known as the Edwards Place. As was the case of many other of our strongest characters, his youth-
1 J. H. Hattmus, R. L. Long. Henry Johnson, Martha Lawrence, Francis Outlaw, Mary B. Dancy, Martha Ann Alston, Harriet Hadley, Mary B. McCotton, Mary E. Norman, and several others were ex-communicated in the November meeting previous to this time.
411
BAPTISTS
ful days were spent in sowing wild oats. He gave no promise of that great service he rendered, of that tremendous influence which he afterwards achieved. His education consisted mainly of the training which he received at home. Mr. Lawrence did not even take advantage of this small opportunity. No one saw in him the successful farmer, vigorous and energetic preacher, leader of moral and religious thought, witty writer, organizer of the "Compact," and aggressive leader of a denomination of Christians that he came to be from 1800 to 1845.
Before his vices had matured into habits he was converted to the Baptist faith and was baptized at Falls of Tar River. At the age of twenty-three he began to impart to others in a ministerial capacity the doctrine which had brought light to him. For more than forty years he was conceded to be the ablest local exponent of the New Testament teachings. He proclaimed, without respect to persons, the doctrine of justification by faith, both from the pulpit and from the press.
At the beginning of his ministry there broke out a great revival in the church at Falls of Tar River, where he was pastor. More than a hundred persons were baptized, among whom were some of the most prominent and influential citizens of the county. Mr. Lawrence became conscious of his deficiencies, and realized that in addition to his experience of grace, an education was essential in the work he had chosen. He began to apply himself assiduously to his improvement, and to interpret his own experi- ences more clearly. He, however, never acquired a thorough ed- ucation, but he became deeply versed in the Scriptures and church history. In this respect he was fortunate. His knowledge of both history and Scripture enabled him to meet many skilled oppo- nents with credibility.
Mr. Lawrence had just reached maturity when the great move- ment among the Baptists was at its highest. He was a delegate from his church at the time Martin Ross brought up the matter of foreign missions for discussion and consideration. It is sup- posed that Mr. Lawrence at first gave his support to the move- ment, but in the changes of 1821 he began to sympathize with the old doctrine and began his vigorous defense of its cause. He was perhaps the first man in North Carolina who took a decided stand against the missionary spirit. Mr. Lawrence's objection
İ
412
HISTORY OF EDGECOMBE COUNTY
was really confined to the method by which the advocates of mis- sions sought to carry out their plans. He was not so bitter against the work of foreign missions, as he was against the societies that sprang up in order to promote the interests of the missionary order the support of the clergy, educating the ministry-all which tended to prevent Mr. Lawrence's approval of the movement.
By 1826 his mind was matured and he became the recognized leader of the opposition. To him the new doctrine was being advocated by the will of designing men. To check the progress he presented "A declaration of the Reformed Baptists of North Carolina" to the association. Under this caption it was deferred for a year. There is no record as to the actual facts of this move of Mr. Lawrence's. Elder Mark Bennett, who was also a dele- gate to the association, said no definite action was ever taken; but we have a strong speech made by Mr. Lawrence defending his plans and denouncing, with strong words, what he termed "specu- lating with the gospel," and the religious societies of the day.
Mr. Lawrence became greatly wrought up over the division in the church. His heart and mind were set in motion to find some way to restore peace and union suitable to his faction. Had the mis- sionary advocates adopted his thoughts and ideas incorporated in the declaration presented to the association at Shewarkey, it would have averted the great calamity which fell upon this body. The declaration took the position that the only way to obtain peace was to return to the customs which had been practiced throughout the history of the church. It recommended a closing of all old Baptist pulpits against the ministers of the missionary churches. Before this document, however, could reach the asso- ciation and the public, it was modified by William Clark, who thought it too harsh in tone. Mr. Lawrence rebuked Mr. Clark for the alteration, and claimed that its effectiveness was impaired.
When the actual clash came between Elder Lawrence and Elder Dowd over the possession of the church property in Tarboro, the former used no violent means over his opponent. The missionary element, having a more numerous body, claimed the meeting house as their property. Acting upon this assumption, Mr. Dowd took the key to the church house; whereupon Mr. Lawrence was re- ported to have said, "Well and good, you may have the key, but I shall keep the books." With these words he picked up the
413
BAPTISTS
church records, leaving Elder Dowd in possession of the church. The majority of the members, feeling that they would not have privileges as church members unless they had their records, fol- lowed Mr. Lawrence. The faction that he represented had both the records and the members, consequently having regained the majority of the church membership, he reasserted his claim to the church property.
The late Judge George Howard, of Tarboro, who was a boy in his father's printing shop during the time of the church division, was asked, just before his death, by a prominent Baptist preacher, what he thought of Mr. Lawrence and his maneuver. Mr. How- ard replied: "I used to think he was the greatest man of his day. When a boy I heard Elder Lawrence compare the difficulties of the church to a sheep down in the mire with two men struggling to get him out, but to no avail. The men failing to secure the sheep, decided to pull the fleece from his body. This illustration Mr. Lawrence applied to the missionaries, who after failing to secure the church property, decided to fleece her of the member- ship."
After this episode Mr. Lawrence realized that all attempts at reconciliation were futile, and he brought into action his won- derful mental qualities against the new movement. Among the believers and supporters of missions he was dreaded, and the opponents of missions looked upon him as the only defender of ancient customs. He was well-drilled in the tactics of warfare, and his unusual powers were at their greatest efficiency only when in actual encounter. He was a skilled opponent everywhere, in politics and in the church. He has left a permanent literature, both secular and religious, in North Carolina that will forever have its influence upon those who read it. One cannot but be conscious as one reads Mr. Lawrence's writing of a vigorous in- tellect and a propensity for sound reasoning.
The first essay published by Mr. Lawrence in the defense of the Baptists was American Telescope, written in 1825, immediately after the missionary movement began. Mr. Lawrence was a great typifier. He employed certain words for a subject and then used the subject for a symbol, or to typify his discourse. Through the Telescope he looks far into the future and predicts the conse- quences of missionary and other societies in the United States.
414
HISTORY OF EDGECOMBE COUNTY
The discussion has a historical basis-the motives that prompted a missionary movement for the Indians. The primary object, Mr. Lawrence points out, was that of obtaining money for the realization of the missionary movement. He also showed that the disciples were not hirelings, that they did not receive salaries for their work in the mission fields, and that such a policy was con- fined to the Church of Rome.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.