USA > North Carolina > Edgecombe County > History of Edgecombe County, North Carolina > Part 39
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In the meanwhile several of the Baptists were denied the privi- leges of the church for not renouncing Masonry and other secret organizations. In May, 1855, Thomas O'Berry, who was after- wards a preacher, was tried before the church conference for joining the Know-Nothing Society. Mr. O'Berry answered the charges made against him in person, and stated that he was sorry that he joined the society, and that he had been foolish in so doing. The church forgave him, but at his confession he stated also that
1 Elder Robert T. Daniel joined the order and while a member preached a Mason's (James Overstreet) funeral. Mr. Daniel in joining the Masons incurred the censure of many of his Baptist brothers. He attempted to justify his action by preaching . Masonic sermon in which he gave an explanation of the Masonic em- blem contrasted with the figures in the Scriptures. He spoke of the Masons as secretly and silently drying up the tears of the helpless widows and orphans, and causing them to light up a smile in their aspect of woe.
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he had visited the Masonic fraternity. Charges were then pre- ferred against him for belonging to that order. Mr. O'Berry re- fused to say that he was sorry and that he would withdraw from the organization. The church accordingly expelled him for vio- lating the church regulation. Some years later Mr. O'Berry recanted and was readmitted into the Baptist Church. The oppo- sition against Masonry and other secret organizations continued in spite of the efforts of many to prevent it, and the law of the church to this day prohibits fellowship with any one who joins such an order.
The Primitive Baptist Church at Tarboro enjoyed good feeling among its membership for several years. Many pious and able preachers were raised up, licensed to preach, and sent out among the various congregations from this church.1 Elder Lawrence remained as pastor here until 1843. After his death the church was badly in need of a pastor to administer to the needs of the increasing congregation. The desire of the church fell upon Elder Blount Cooper, who was then a member of Conetoe Church. The church witnessed several revivals during his administration, and one of the greatest upheavals of religion, awakening the entire community, was held one year prior to his death. The church now in Tarboro was built during Mr. Cooper's pastorate.
The church at Tarboro had a most fortunate location, being on the direct route to Williamston, Washington, and the lower counties which were at this time thickly settled by the Baptists. Elder Robert C. Leachmon, a refugee from Virginia, preached a great deal for this church during the war between the states with ability and satisfaction to the members. Elder I. N. Van- meter, of Illinois, also visited Tarboro and preached several times in 1874.
With acceptance of the pastorate by Elder P. D. Gold,2 of Wilson, in September, 1878, the church began a most useful career. No church in the county enjoyed more peace and affection than the church at Tarboro during Mr. Gold's pastorate here. With his serene and judicious mind he adjusted the affairs of the church
1 James Ellenor, Thomas O'Berry, and others were first licensed in the church at Tarboro.
"Elder Gold was a descendant from a sturdy, intellectual race. His grandfather, Daniel Gold, served in the Legislature of North Carolina. Elder Gold received a liberal education, taught school, and studied law for a while in North Carolina.
i
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to the satisfaction of the congregation. He remained as active pastor until a few years ago. He was succeeded by Elder E. C. Stone,1 an Englishman, who came to Tarboro from Wilmington in search of this denomination about 1910. Mr. Stone attended the church services for several meetings before he made himself known to the congregation. He was welcomed by his friends and was later ordained to the ministry by Elder Gold. He was then chosen as assistant pastor, and has filled that office to the present day.
The churches in Edgecombe have been the nucleus of the Bap- tist faith in Eastern North Carolina. They have also received the greatest edification from those principles which they held and be- lieved. It is because of this reason that they have also had the greatest controversies, the fiercest conflicts, and the most severe criticism of any denomination in the county.
During the struggle between the North and South brotherly intercourse existed between the northern Baptists and the southern wing. The Federal army had all the territory north of Maryland, and the Confederate army all south of Maryland. Communica- tion of every kind was entirely cut off. The northern feeling and sympathies, however, with the trifling exception, were with their southern brethren. Several of the northern ministers broke through the military lines and attended the yearly meetings and associations in the county. Many others also came to preach to the people in this eastern section. Their affection for the Baptist also manifested itself by their eagerness and devotion for reunit- ing after the cessation of hostilities.
The conclusion of the Civil War brought many problems for the South to solve. One of these was that of the religious freedom of the negro. During the conflict a large number of negroes as- sembled in Washington City. Among this body were a few who were inclined toward the old school Baptist doctrine. This ele- ment assembled and held religious services from house to house.2 Elder King, a member of the old school Baptist Association,
1 Mr. Stone placed his church letter with the Tarboro church December 1, 1910, from the Particular Baptist church at Zion Mill Street, Wantaga Berks, England.
" The members of the colored meetings were from the white churches, and were considered at the time in good standing. They had enjoyed fellowship with the white churches, but were never allowed a part in the church government. Moreover, they were not permitted to have a ministry of their own liking.
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visited the Edgecombe negroes and assisted them in organizing a church. He was accompanied by Elder J. C. Sidebulton. A church was accordingly organized and called Beulah Old School Predestinarian Baptist. Elder John Bell was chosen pastor.
In July, 1869, the Baptist Association met in Tarboro, and the question discussed. The argument both for and against erecting distinct negro churches became very warm. A resolution was in- troduced and was accepted that the white membership, as before, should control the church discipline and government. This meant that the negro, although he possessed political freedom, was to be restricted in his religious liberty. It soon became evident that this did not meet the approval of the negroes. They grew restless as their desire increased for a separate church organization. Sev- eral of the white members were anxious to grant letters of dis- mission to the colored members in order that they might join some other church or organize themselves into a distinct church of the same faith. On the other hand, the majority disapproved of this plan.
Between 1870 and 1875 the agitation in the churches reached its climax. It became evident that something definite must be done in order to remove the restlessness of the negro members. In 1873 the association met at Cross Roads Church, where the ques- tion was again called up for discussion. Elder Bennett Pitt, a strong leader of the church, exerted his influence against the negroes, and the church voted against the measure.
It is probable that the negroes would have rebelled at this time had it not been for some of their white friends and a church regu- lation which prohibited a member, who was dismissed, from join- ing any other church without the consent of the congregation. Moreover, many of the members of the white churches were of different views. The smallest element, led by Bennett Pitt, still claimed that the negroes were incapable of church government. Many also thought the negroes did not desire an independent church. Elder P. D. Gold, in 1877, in commenting on this ques- tion, said: "I do not believe the colored members wish to separate from the whites, and that brethren in general did not yet feel that the colored brethren were prepared to maintain gospel order and hence they could not dismiss them in gospel fellowship."
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Bennett Burgess and Abram Wooten, two negro members from the county, visited the church at Washington, D. C., and asked for assistance and advice in getting their release from the churches in Edgecombe. When they arrived in Washington, they were questioned as to their church doctrine and standing in the old School Baptist order. They were then advised that since their church and those in Edgecombe County were of the same faith and order, it would be improper to receive them as members un- less they were legally dismissed from the church in Edgecombe. Burgess and Wooten returned to the county, after assuring the church in Washington that they would use all proper means to obtain their letters with permission to join any church of the same faith and order.
Abram Wooten soon found a white member of the Baptist Church who was in sympathy with the plan of the negro organ- ization, and told Wooten if he would petition for a church letter of dismission to join any other church of the same faith and order he would recommend his dismissal. Accordingly in 1877 Abram ap- plied for his church letter. It was granted. Elder P. D. Gold said that the letter Abram carried to Washington City was in regular form and that he was dismissed with the privilege to join any other church of the same faith and order. Mr. Gold said also that it was understood among the members at Autry's Creek that Abram originally intended to join a church convenient to where he lived.
In the meantime, the white Baptists set about to counteract the dismissal of Wooten. In the year 1878 Wooten was ordained in Washington as an elder, and the opposition in Edgecombe was so great that the churches declared nonintercourse with the Balti- more Association in order to prevent communing with Wooten and his followers.
Wooten returned to Edgecombe following his ordination, in- vested with new power and fixed purposes. In September, 1879, he erected a church of his own liking. His membership was taken from the white churches. As many as seven negro members ap- plied to the church at Tarboro for their church letters to join Wooten's congregation.1 The church at Tarboro at first refused
1 The first members to apply for dismission were Cinda Dancey, Penney Suggs. Rosa Pender, Violet Staton, Elizabeth Lawrence, Rachel Bullard, and Virginia Thigpen.
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to grant the letters, but later consented. During the November meeting several more applications for letters were made for dis- missal in order to follow Wooten in his church effort.
In 1878 Elder John Bell from Washington visited Edgecombe and preached to the colored people. In the fall of the same year Bell and Wooten constituted a church in Pitt County, called the Radecue 1 Baptist Church. When Wooten was asked by the writer why the name Radecue was used, he answered, "It signified that God's people were few in number." The white Baptists in the county soon realized the futility of further opposition. An unhappy circumstance occurred among the negro members, how- ever, that substantiated what many of the white members had previously said, namely, that the colored members were not capable of self-government. Bennett Burgess, who had returned to the county from Washington with Wooten and who had been 80 anxious for a negro church, suddenly took a decided stand against it and spoke of the negro church as only a scheme to draw all the colored members away from the white churches. Burgess began a movement in opposition and established a church at Poplar Swamp near Williamson. The fight began in earnest. The two leaders, Burgess and Wooten, began the conflict, the two divisions of the colored members following doing all they could to get themselves together in a church capacity, and Burgess doing all he could to prevent them from accomplishing their design.
The controversy became more complicated by the entrance of a third party in the fight. Among those who followed Wooten from the white churches was Rance Loyd. He had been ordained by Wooten, and for a time supported him in the ministry. But they soon disagreed over the finances of the church. Loyd with- drew from the Wooten element, after being persuaded by several of his sympathizers to set himself up and become independent like Wooten. Loyd, however, returned to the white Baptist, and became pastor of the colored Primitive 2 Baptist Church. The colored members of the white churches were given the right of a church organization, with Loyd as their pastor. They could not,
1 The negro Baptist Association derived its name from this church.
" This is the same church that belonged to the Missionaries and was purchased from them in 1888.
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however, relate Christian experiences or receive new members unless two or more white members were present.
In 1890 the negro church in Princeville was built. A church monument with the image of Wooten carved on it was erected to the memory of the Radecue Baptist Church in Princeville. The members that constituted this church came from Autry's Creek, Sparta, Tyron's Meeting House, and Tarboro white churches. In 1910 another division was fomenting in the Radecue Baptist movement. For some cause, not known, Nathan Johnson, another follower of Wooten, disagreed with him and left the Radecue Baptist, carrying with him Few-in-Number Church near Wiggins Cross Roads. Johnson was also put in charge of Living Hope Church on Autry's Creek and Bethlehem Church near Lancaster. In order to retaliate, the Radecue Baptist Association withdrew fellowship from Nathan Johnson, and treated him and his followers like the Primitive Baptists had treated Abram Wooten and his sympahizers in 1877.
After all the disturbances, agitations, and disagreements over the negro problem it yet remained unsolved. The white churches in the county still had a large percentage of negro members. The matter of practicing communion with them and the colored churches after the recognition and the establishment of separate negro church organizations caused further division in the white Primitive Baptist membership. In 1876 Mr. Taylor, a Baptist preacher living near Coakey Swamp, about twelve miles from Tarboro, started the movement which ultimately ended in a new denomination. Mr. Taylor refused to commune with the negroes, declaring that he did not believe the negroes had a soul, hence he could not commune against his conscience. To remain in the church meant for Mr. Taylor to go contrary to his feeling and to leave the church meant another distinct organization. However, in the fall of 1876 Mr. Taylor accepted the latter alternative and withdrew to establish the Taylorite movement. A large shelter, twenty-five feet wide and fifty feet long, built up with weather boarding and pine boughs to protect from the rain and sun, was erected on Taylor's Hill, near Nolley's Cross Roads. This event- ful spot, noted for its many fervent religious gatherings, was nicknamed "Bunker's Hill." It drew its name from the many religious skirmishes which took place there.
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The church prospered and Mr. Taylor established more than a score of churches in Edgecombe, Nash, Halifax, and Pitt coun- ties, but a church that has no organization cannot survive, and as far as it is now known no real church government remains as a result of the Taylor movement. There are many, however, who live in these counties who retain and believe the doctrine advo- cated by Mr. Taylor.
CHAPTER XIII
THE EPISCOPAL CHURCH
In the early part of the eighteenth century there existed in London, England, a society known as "The Society for the Propa- gation of the Gospel in Foreign Parts." The society was organ- ized in 1675, but being inefficient was revised by Dr. Bray, of the Church of England, and a charter for propagating the gospel in foreign parts was granted by King William III in 1701. The duty of this society was to keep in touch with the colonial settlers and to maintain the orthodox clergymen in the British possessions. In order to do this an annual stipend of fifty pounds sterling was pledged by the society to pay the missionaries whom they elected to come abroad. The Crown also gave a bounty of twenty pounds, while the colonists were supposed to contribute a part of the clergymen's salary.
As a result of the efforts of this society the first established and organized branch of the Christian Church in Edgecombe County was formed.
After the transfer of the colony to the Crown, the precinct of Edgecombe was incorporated. Provision was made for a parish with authority to raise money by a poll tax not to exceed five shillings in currency, the purpose of which was to maintain the poor and to pay ministers. A parish court was erected to look after the social affairs of the people. In this court the day laborer, mechanic, and blacksmith were disciplined from time to time. The constable of the village was also local officer, collected taxes and looked after the poor. The church wardens were kept under bond by the precinct committee as custodians of the vestry funds. In 1741 the laws of North Carolina record a law relating to those who had refused to pay taxes in Edgecombe parish be- cause of the uncertainty of its boundaries. This proves that some movement for church organization had commenced before or during this year.
In 1741, under an enactment by Governor Gabriel Johnston, Edgecombe County was authorized to establish a parish by the name of Edgecombe. At the same time a general church act was passed authorizing a poll tax, which in practice was found to be
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very burdensome. Efforts were made to secure another law, which indicates that it was looked upon with disfavor even by the churchmen. No other law was passed, and Reverend Mr. Moir, who was assigned to the parish, expressed himself as follows: "Nothing was done for the encouragement of an established min- istry." The sheriff of the county was empowered to summons the freeholders to meet for the purpose of electing twelve vestrymen, who promptly after their election, elected two church wardens. An oath was required by law for those serving as vestrymen. In the oath the vestrymen were to express themselves as not opposed to the liturgy of the Church of England. A failure to perform this duty resulted in a fine of three pounds proclamation money. The term of office was for two years. The jurisdiction of the parish was confined to the boundaries of the northwest and so- ciety parishes of Bertie County, from which Edgecombe parish was formed. The line of the parish began at the mouth of Sandy Run, thence up its course to its head, and extending in a direct line to Ahoshie Swamp. From here it followed the old dividing line between the Society and Northwest parishes, of which Edge- combe was formerly a part. All the arrears which were due by the people of Edgecombe were to be paid to the parishes in Bertie.
Included in the general act for the erection of parishes and the election of vestrymen, was a oath prescribed for those who super- vised the parish. This oath also contained an obligation to refrain from disturbing the King's peace, to propagate the interests of the church, and not to bear arms against Great Britain.
The first authentic account of a church being erected in the parish is in 1748. This church was designated by a reference in a division of the parish, as a "Chapell" near Elias Fort's on Tar River. There is substantial evidence that this is the church which was located about seven miles northwest of Tarboro on the south- east side of Tar River, near a small spring at Teat's bridge.1 Clement Hall, who for some time prior to 1744 had been a lay leader in Edenton, was ordained in 1744 and made occasional visits to Edgecombe County.
While there were occasional visits made by a few of the earliest missionaries, the first regular appointed minister for Edgecombe
1 The legend is that Teats is a corruption of the name of Teachey, a pirate. 28
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parish was the Reverend Mr. Moir. Mr. Moir's first services were at St. John's Church, New Hanover. In the early part of 1747 he was transferred to Edgecombe upon the solicitations of the in- habitants. In a letter intended for a report to the Society in England, Mr. Moir states that he had completed the parish church in November 22, 1748. He had been in the parish at this time barely one year. He also reported that he had baptized in a single day one hundred children and two adults. It seems that this number, although it appears large, was correct.
Six years prior to the death of Governor Johnston in 1752 the laws of North Carolina state: "Whereas, The county and parish of Edgecombe, being a frontier county, is now so extensively settled that the public business of the said county and parish becomes 80 very difficult to be transacted," the said county and parish are divided by a line beginning on the north side of Stonehouse Creek on Roanoke River, thence to the north of Cypress Creek on the Neuse, and from here across the river in a direct course to the middle grounds between the Tar and Neuse Rivers. This was at the time the dividing line between Craven and Edgecombe coun- ties. The northern part of the county was erected as Granville County and St. John's Parish. Edgecombe County and Parish maintained their original name.
A year following the division the vestry had levied a tax of three shillings and two pence upon each taxable poll in the parish for the purpose of defraying the current expenses. John Pope was appointed collector. The law appears to have been one of local origin, for the Assembly declared Pope could not use any enforcement in collecting this tax. In the meantime, Pope, it seems, had advanced some money or had turned the money he had collected over to the church wardens. Judgment was rendered against him either for his negligence in collecting or because of the unequal settlement of the tax money after the parish had been divided, for the General Assembly passed an act relieving him.
In 1754 William Williams and William Kinchin, Jr., represent- atives from Edgecombe, introduced a bill in the Assembly to au- thorize the appointment of a vestry for Edgecombe parish. It is possible that the two men became active supporters of the church of England. Here also resided in the early colonial period John Haywood, the head of the Haywood family, which contributed
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many churchmen to the Episcopal Church. Mr. Haywood was born in the Barbadoes, and came to Edgecombe County about 1730. His son, Colonel William Haywood, was likewise a staunch churchman and patriot.
There were also Thomas Lenoir and Jonas Johnson, members of the established church. There was one Nicholas Smith who settled on Moratock (now Roanoke River) then in Edgecombe, who, it is supposed, contributed to the church interests from 1741 until his death in 1755. Included in the early list of settlers of Episcopalian belief were the Tooles, Suggses, Irwins, Penders, and Knights.
Again in 1756, when Governor Dobbs was in office, the popula- tion of the parish of Edgecombe had so greatly increased and the area was so extensive, that a single parish could not serve the people in a suitable manner. An act was immediately passed in this year to divide the parish into two distinct parishes. The dividing line began at Conetoe Creek, where the line of the Edge- combe parish crossed, and followed the creek to its head. Here the new boundary took a straight course to Fishing Creek, near one Michael Dorman's. The line then followed up Fishing Creek to the line which divided the parish of Edgecombe from St. John's Parish in Granville County. All the territory included in the northern part retained the name of Edgecombe Parish in Halifax County, while all that in the south was designated as a distinct parish by name of St. Mary's in Edgecombe.
The freeholders of the parish of Edgecombe met at the county courthouse November, 1756, and elected twelve vestrymen, while the freeholders of St. Mary's Parish met at the Chapel on Tar River the second Tuesday in December to elect vestrymen under the supervision of the sheriff of the county. The newly elected vestrymen were required to take another oath within forty days after the election. The vestry of St. Mary's was also authorized to retain all moneys collected by taxation prior to the division of the parish of Edgecombe for the purpose of meeting the obligations incurred by that parish the preceding year. Such debts as were due from the Edgecombe parish vestry at the beginning of its term were paid by each parish according to the number of tax- ables. John Pope, the sheriff of the county, had collected a con- siderable sum of money the previous year, which was equally
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