USA > North Carolina > Gates County > Reynoldson > Pride of the past, hope for the future, 1827-1977 : a history of Reynoldson Baptist Church written in commemoration of the 150th anniversary of the church > Part 10
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In August, 1899 there was more than the usual interest and concern in making preparations for revival. A committee was appointed "to examine the water in Lee's Old Mill Hole." They reported there was plenty of water and a good sand bottom. We would suggest that the church purchase some thick goods and make some tents for dressing rooms in time of baptizing."14 Conference decided to act upon this suggestion and a committee was ordered "to go to work to try to raise the money ($12) necessary to purchase the material and then to do the work."15 Shortly, before revival, a day was designated for members to meet to clean up the church grounds, to clean around the mill hole, and to set up the tents.
The tents were constructed and used for thirty or more years for the baptisms and later by the Boy Scouts when Mr. T.J. Jessup was the Scout Master. 17
The practice of baptizing at either the millpond or the river and dressing in the tents continued for years. During the 1950's, the church requested the use of the baptistry at Gatesville Baptist Chruch. This request was granted with the understanding that the church make a contribution to the janitor for filling the bapistry and cleaning the church.
Finally, Reynoldson had its own baptistry installed in the new sanctuary. The first Baptismal Service was conducted here Sunday, September 9, 1956 when the following new members were baptized: Frances Neble, Douglas White, Jimmie Smith, Johnnie Dudley, Richard Dudley, Annie Sue Harrell, and Nancy Hayes.17
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Old Lee's Mill Pond in sum- mer of 1977, was the site of early Baptismal Services.
Gatlington, on the Chowan River in summer of 1977, was the site of Baptismal Services during 1930 and 1940.
The Fresco painting over the baptistry in the new sanctuary was painted by - Johnson, a friend of W.R. Daug htie.
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The Lord's Supper
Rev. Richard Cook wrote in 1887 that "the almost uniform practice of the American Baptist Churches has been "close" or restricted communion."1 We are no more "close" or restricted in our communion than other demoninations, for they and we, administer The Lord's Supper on precisely the same principles, and it would be well to consider the grounds upon which this practice rests.
These principles on which The Lord's Supper are administered are as follows:
"First, all believe that conversion or regeneration is a prerequisite to the supper and that only true believers who have been born of the Spirit have any right to sit down to the Lord's Table. Secondly, all believe that baptism is a prerequisite to communion and that only baptized Christians should participate in The Lord's Supper. Finally, all believe that an "orderly walk", or a consistent Christian life is a prerequisite to communion."2
One concludes that the Baptists at Piney Grove practiced "close" communion, for communion was withheld from members who "walked disorderly". For example, the colored members in 1832 at the time of the Nat Turner insurrection were denied communion until this incident had become quieted.3
There dwelt among these members dissenters who refused to adhere to the strict practices and beliefs of their faith. In January, 1843, the following query was presented to conference: "What shall be done with a member that will not or never has communed since being a member?"4 A solution to this question was not resolved at this time. Ten years later conference was striving to deal with the same question when "a committee was appointed to confer with those members of our church who refused to commune and admonish them for their disinclination of duty."5 This committee of four was requested to visit and "cite" guilty members to appear at the next conference to give reason for their delinquency in duty to both God and church.6
Finally, conference resolved in March, 1855 that "any member who fails in one year to commune having it in his power, shall be expelled from the fellowship of this church. All members who are present are requested to inform those not present."7
An early description of the method of serving the Lord's Supper was never recorded. However, Jack and Jacob Gatling (colored members) were appointed "to hand the sacred elements of communion to the
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colored members on our regular communion days."8 At the same conference, a motion was made for the church "to pay J.D. Goodman for the sacred elements of communion used by the church."9 Later the church voted to pay Brother Goodman $4.00 for the elements of communion furnished the church during 1866,10 1867,11 and 1868.12
In 1868, the members were no doubt questioning the elements used for communion. Conference created the following resolution: "We the church worshipping at Piney Grove deeming it unnecessary to say that it is an innovation to use a substitute for the sacred elements of communion any other materials than those used by our Lord and Master, which were unleavened bread and the juice of the vine, therefore resolve that we as a church will not be guilty of such innovation."13 This resolution was reaffirmed in 1933 when this church again voted to use fermented wine and unleavened bread as the elements for communion. 14
One of the duties of the deacons has been to be responsible for The Lord's Supper. However, for awhile during the 1940's, Mr. and Mrs. Ben Goodman assumed this responsibility. October 13, 1946 they reported to conference that their time had expired and requested that another couple be elected to replace them. Again this duty was assumed by the deacons. 15
The type of communion utensils used by the early church is unknown; but in October, 1880 the sexton, J.S. Long, was ordered to buy glasses and a pitcher for the church. 16 To date no pitcher has been found. The records do not show that the plates were purchased at this time. They may have been used in the earliest communion services. These plates were in continuous use until a complete new set was presented to the church as a gift.
Always looking for ways to help the church, in 1922 the Woman's Missionary Society purchased a new set of communion glasses. At this time, small individual glasses were substituted for the common cup.18 These glasses were used with the old bread plates and continued to be used for fifty-two years.
On December 22, 1974 Charles R. Eure and children, Allen and Mildred, presented the church with a beautiful new and complete silver communion set. This was given in loving memory of their wife and mother, Ernestine Parker Eure. 19
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Vestibule Cabinet was given in honor of Mrs. J.R. Freeman, Sr. in July, 1976. It contains: top shelf - First Communion set and cups purchased in 1880. Center - Picture of First Church built in 1849; plate of Remodeled Church in 1925. Bottom - Communion set given by WMU in 1922 and Bible given by Julius Howell in 1872.
This Communion Set was given on Dec. 22, 1974, in memory of Wife and Mother, Ernestine Parker Eure by her husband, Charles R. Eure and children, Allen and Mildred.
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Ordination
Piney Grove Church had the privilege of examining, licensing and ordaining several of her own sons. The first ordination service to take place was in 1833 when Edward Howell was licensed.1 He faithfully served here from 1827-1879.
On August 27, 1858, Elisha H. Eure made application to conference for a license to preach the gospel. Conference requested Brother Eure to preach and be examined at the next conference on a text given him by Elders Kone and Howell.2 After his examination on October 22, 1858, conference "unanimously agreed that Brother Elisha Eure be given a license to exercise his gifts by exhortation and preaching the gospel of our Lord Jesus Christ to the perishing and sinners at the churches composing the Chowan Association or within the bounds of the said association."3
However, two years later on August 25, 1860, Brother Eure requested to be allowed to return his license to the church.
"Whereas our highly esteemed and deeply beloved Brothe Elisha H. Eure has concluded that he is right not to preach the gospel and desires to return his license to the church, therefore, be it resolved that instead of condemning his cause, we highly approve of it, and will offer him the cordial hand of brotherly love."4
"The Baptist church at Piney Grove held conference Saturday before the 4th Lord's Day in April, 1864.
On motion Brother T.W. Babb, pastor, was requested to state the substance of a letter he had received from Brother E.H. Eure, now in the army, concerning his ministerial license. Brother Babb's statements elicited interesting remarks and a letter to the adoption of the following:
"Whereas our Brother Elisha Eure, who was licensed by us to preach the gospel October 22, 1859, and who was afflicted with such mental disarrangment as to disqualify him for the discharge of the duties of a minister of the gospel on account of which he requests the church to take his license and keep them until he recovered from his disease, and whereas Brother E.H. Eure has since been relieved of the affliction which disqualified him for the duties of a minister of Jesus and earnestly desired to be restored to his former position among us - that he may give himself to preaching the Word - and wishes of us, the church of which he is a member, assume the position of our approbation in his returning to the work of a minister of the Gospel. Therefore resolved, that our Brother Elisha H. Eure, be and he is hereby restored to his former position among us as a minister, and entitled to our confidence in every respect as such - and we do heartly restore to him his license, which was adopted.
On motion and agreed to unanimously that a copy of the church records containing the preceeding of this church in regards to the licensing of Brother Elisha H. Eure be sent to him.
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On motion conference adjourned.
Prayer by the moderator.
Ed W. Howell, Moderator Jethro D. Goodman, Clerk5
On August 25, 1860 conference resolved by motion to grant Brother William L. Fitcher of Carrsville, Virginia a license to preach the gospel within the bounds of the Chowan Association. On June 14, 1863, the church agreed that since Brother Fitcher was a pastor working in the ministry, he be ordained as a minister. Elder Henry Speight was requested to aid in the ordination services.6
In March, 1865, "after due and sufficient examination of Brother Thomas W. Babb by Elders Howell, Fitcher and H. Speight, it was agreed to ordain Brother Babb to the full work of the ministry which was done in the following order: ordination sermon by Elder W.L. Fitcher from Col. 4:17; prayer by Elder Henry Speight; charge by Elder Fitcher; presentation of the Bible by Elder Howell; right hand of fellowship by the presbytery; and adjournment with praise and benediction by Elder T.W.] Babb."7
On January 24, 1885, Rev. William B. Waff, pastor of Reynoldson, was ordained by Dr. R.R. Overby and T.G. Speight.8
The August 1895 conference "resolved whereas Brother G.C. Smith feels called of God to preach His gospel and we have great confidence in his honesty and Christian piety; resolved therefore that he be allowed to exercise his gifts in that direction in public."9 This same day Brother Smith was granted a letter of dismission. He returned to be guest speaker at the dedication of the church in May 1925.10
In September, 1895 Brother M.O. Carpenter was ordained. Brother Owens from Portsmouth, Virginia preached the ordination sermon.11
On March 27, 1960 Garris D. Parker was ordained. The following order of service was conducted: prayer and recommendation by Rev. Donald Stewart; charge to church by Rev. Donald Wagner (Gatesville); ordination sermon by Rev. Morris Hollifield (Momeyer); ordination prayer Rev. Don Pryor (Associational Missionary); the laying on of hand by presbytery; presentation of Bible by Mr. T. Beaurie Parker (Chairman of Deacon); charge to the candidate by Rev. Mason Hudspeth (Bathosd); and prayer of benediction by Rev. Garris Parker".12
On March 15, 1964- Livueum Ray Snow was licensed to the Gospel Ministry of Reynoldson Baptist Church.13
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Another son of Reynoldson known to have become a minister was John P. Lee, son of Dr. and Mrs. William H. Lee. He joined Piney Grove September 30, 1844. He was a liceniate minister from Somerton, Virginia in 1847. Brother Lee received a letter of dismission 2/22/1850. In 1854 he was pastor at Mt. Tabor Church, Murfreesboro, North Carolina.14 He supplied at Reynoldson when called upon and 1883 and 1884 found his services often needed here.15
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MISSIONS
Early Missions
"On the 19th of February, 1812, four American missionaries embarked in the brig "Caravan" from Salem, Mass., for Burmah. They arrived at Calcutta on June 17th. Two of these missionaries were Adoniram Judson and his wife, Ann H. Judson1, members of the Congregational Church. The long voyage to Calcutta was partly occupied by Mr. Judson in examining the subject of Christian baptism. There were two reasons for this special study. First, he hoped to have conversions among the heathen, and to learn what to do about the baptism of children and servants he did not know. Then he was going to reside for awhile among the Baptist missionaries at Sermapore, and expected that they would introduce the subject of baptism, and that he would be called upon to defend his views."2
After Judson's careful study he felt that he had not yet received Christian baptism, "and that his only consistant course was to join the Baptists. Judson and his wife, Ann, requested baptism at the hands of the Baptist missionaries in Sermapore". They were baptized September 6, 1812.3
"Luther Rice, who was ordained with Mr. Judson, and who arrived in India a short time afterward, also joined the Baptists. The effect of the baptism of Judson, his companions, and upon the Baptists of America, was truly startling."4
The Baptists in the United States numbered two hundred thousand at this time. There was no organization for foreign missions - "no society able to undertake the support of a mission in India, However, now God called them to substain a mission in a foreign field."5
"The first missionary society was formed in Boston, which assumed the support of the missionaries until the denomination in all the states could take action. The General Missionary Convention of the Baptist Denomination in the United States for Foreign Missions was formed in Philadelphia on May 18, 1814. Reverend A. Judson was appointed the missionary of the body to India, and Reverend Luther Rice to visit the Baptist Churches of America to interest them in the cause of missions. Thus, this was the first general foreign missionary society originated amongst the Baptists of this country.6
This cause was Luther Rice's mission when he gathered with that small group at Piney Grove schoolhouse on December 14, 1827 to organize a Baptist Church in this community.
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In 1818 correspondence was ordered to be opened with the Baptist Board of Foreign Missions at Philadelphia to aid the Board in defraying the expense of publishing its annual report.7 Immediately following the organization of Piney Grove Church, the church sent $1.50 to the Minute Fund along with a church letter requesting membership into the association. There was no designated portion of this amount set aside for missions.
The Chowan Association was hearing the call of missions. At the May, 1833 session they resolved that "Brothers Harrell, Trotman and Etheridge be appointed to travel and preach the gospel among the churches of this association subject to the direction of the Executive Committee appointed by the body."8 The main purpose of the Home Missionary Society was to supply pastors to destitute areas. At the following annual session, the delegates "resolved that it be recommended to the churches that the first Monday evening in each month be set apart for prayer with special reference to missions in Burmah."9 Again in 1836 the delegates "resolved to make every effort for the spread of the gospel in foreign lands as well as to advance domestic missions."10
In 1836, Piney Grove members voted to form an auxiliary society to the Home Mission Society."11 William Gatling was appointed to constitute this church a member of the Home Missionary Society." Brother Gatling advanced the $3.50 fee. He was later reimbursed by the church.
The first record of active church missions is noted in the minutes of the September, 1839 conference. This conference voted to appoint a committee "to visit our beloved sisters, Ann Speight and Priscilla Cross, and inquire into their spiritual health and converse with them on religion."12
Other missions activities occurred. After the death of their first pastor, the beloved Edler John Harrell, the Church took "all the money in the treasury and all collected on old subscriptions"13 and gave it to his widow and extended to her the sympathy of the church. Later a committee representing the church visited the widow of Brother Robert Rogers and "tendered her the sympathy and condolence of the church."14
The church was also called upon to pay the burial expenses of one of their members, the late sister, Lotty Brown.15 This they readily agreed to do. Piney Grove Church was becoming an active participant in the home mission program. They were striving to meet the needs at home as well as sending their money to help with state and foreign missions.
In the fall of 1857 Piney Grove Church received a letter from Yeopin
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Union Meeting requesting their "cooperation in supporting a missionary and circulating Baptist literature through the bounds of this meeting."16 It was two years before the colporteur was in the bounds of the Yeopin Union Meeting. However, when he arrived Piney Grove wholeheartedly supported him as they had previously promised. The church members furnished him with meals and a place to stay, as he traveled and worked among the people of the area. They also took a special collection after the morning prayer on the Sabbath.17
Empty purses and the approaching war found the church treasury with insufficient funds to meet its expenses. Hence, her indebtedness slowly rose. Even though the church was unable to meet her local expenses, she exerted a great effort in order to aid the soldiers. The Chowan Association requested the pastors to solicit money for home mission purposes and to make a monthly report to the association. Piney Grove's Pastor Babb was directed to "take up a collection in behalf of the Army Colportage and foreign missions."18 Soon a total of one hundred forty-five dollars had been raised for this cause.
Prior to 1866 there had been no area organization to direct the home mission effort. This year the union meeting established itself as this organization and assumed this responsibility. Again the local pastors were directed to "urge upon the church the importance of home missions and other benevolent enterprises."19 Pastor Babb frequently reminded his congregation. Piney Grove's Missionary Auxiliary which had been formed in 1836 had apparently become disorganized. At conference in April, 1869, E.W. Burgess moved that the church once again organize itself into a Missionary Society for the benefit of home and foreign missions. Brother James M. Taylor was appointed treasurer and collector for the society. A systematic method of receiving collections was decided upon and special collections were received during the monthly conference. Collections taken usually ranged between fifty cents and one dollar and twenty-five cents. This more systematic method saw the collections begin to increase. By April the members voted to send seven dollars to the State Mission Board Missionary Fund.20 These collections continued to climb and before long the church was contributing as much as twenty dollars a year to this fund.
The Mission Treasurer report of January 25, 1875 read as follows:
Received for Home Missions
$22.77
paid out $20.00
Received for Foreigh Missions
9.69
5.00
Received for Educational and Sunday School Board 4.25
Total Received
$36.71 Balance on hand $13.53
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Sent $5.00 to Foreign Mission; $5.00 to Home Missions; and $5.00 to Educational Board.21
The church's interest in and support for missions was usually also demonstrated through her support to the Chowan Association and the Baptist State Convention. There were many calls for mission aid during the latter part of the nineteenth century. Some of these the church helped and some they did not. When a letter from Brother Hartwell was received in January, 1879, requesting aid for the Chinese in California the appeal was entertained. $2.55 was collected for this purpose and the Mission Treasurer "was directed to pay over all in hand for this purpose."22 Two months later all the collections were sent to Raleigh to the State headquarters.
One mission cause which received little support at Reynoldson was the call to aid Baptist education. Louisville Theological Seminary and Wake Forest College both sent pleas for help with no result. Six years later in 1885 another call for help was sent to the churches by Wake Forest College. For the first time in the history of the church, women were appointed on a committee. Three women, Virginia F. Eure, Tamar Cross, and Sallie Spivey were appointed with three men as a committee to raise money for Wake Forest.23 Prior to this women had made financial contributions to the church, but had not previously been involved in any committee work.
The church also helped with needs in their own community. Members contributed $2.00 a month for the aid of one of its own elderly brethern. "One sister had her home broken into and her money stolen, the church collected money to buy her a barrell of flour." Sister Wright was provided groceries monthly by the church. From August 1 until December 31, 1899, the church provided $4.92 worth of groceries for her. August, 1899 the following bill was submitted to conference for payment.
10 lbs. of flour 21/2¢ 25¢
1 lb. of coffee 10
2 lbs. of sugar 6¢
12
3 lbs. of bacon 8¢ 24
1/2 lb. of tabacco 20
91¢24
The pastor gave mission talks every fourth Sunday to help members better understand the various needs and reasons for supporting mission work.
Many new churches were being built and pleas for aid for these churches were being submitted to older organized churches. Some of the
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pleas Reynoldson heard were Eureka, a church on Roanoke Island, a church in Hyde County, and one from Adrion Judson's son, Edward. Edward Judson was requesting ten cents from every Baptist in order that a church edifice could be built in New York in commemoration of his father.25 Also, pleas were heard from a newly organized, nearby church which was especially dear to the hearts of the Reynoldson members since many of her former members became charter members of this church. Brother Andrew Carter, Ernest L. Smith and I.A. Hines were appointed a committee to solicit funds for this new church, Ariel.26
For several years an effort had been made to help the homeless Baptist children. In May, 1903, Pastor Waff announced that a building at the Thomasville orphanage was to be erected at a cost of $2,500. Reynoldson was asked to contribute $50.00. With Brother I.A. Hines as receiver of funds, Reynoldson surpassed its goal and raised $60.00.27 On several occasions the church sent bacon, potatoes, dry goods and cash to the orphanage. Approximately 185 children were being cared for at the orphanage at this time. Contributions were desperately needed so that more rooms could be built to house other orphans, a better water supply obtained, and the Mills Memorial Building equipped. 28 The needs of the orphanage were always present and the churches were often reminded to contribute to this mission cause. In 1914, a Sunday during the Thanksgiving season was set aside to receive a special collection for the orphanage.29 Once this time was established, it became the designated time to give to the Baptist Children's Home.
The church's own struggle for survival continued. Mission calls came more frequently from both far and near. How could she possibly answer all these needs? The Lord would help her find an answer.
Mission Churches
During the life and ministry of Piney Grove - Reynoldson Church, there have been three mission churches organized by former members. These churches were Stoney Branch, Ariel and Roduco. The first and only mission church still in existence is Stoney Branch. November 26, 1870 twenty-three colored members were granted letters of dismission by Piney Grove in order that they might organize a church to be called Stoney Branch Chapel.1 Soon after the cessation of the Civil War, the Chowan Association advised the churches whose colored members wished to withdraw to organize their own churches "to grant letters of dismission and to give them sympathy and assistance as far as practicable in organizing churches for themselves."2 The Piney Grove records reveal no further information regarding Stoney Branch. Today Stoney Branch is a thriving, prosperous, well-kept church.The building has been renovated and modernized and she stands proudly, signifying her praises to God.
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