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 2
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Mr. & Mrs. B.E. Smith peeling apples soon after they had moved to the former J.D. Goodman home.
Joseph Freeman home, in the Reynoldson Community built in 1820.
Founding
Between the years 1800 - 1830 a great spiritual revival came to our land.1 For several years the Baptists had been slowly migrating southward and in 1806 Middle Swamp Baptist Church,2 the first and for more than twenty years the only Baptist church in Gates County, had been organized. On December 14, 1827 a small group of our forefathers gathered on the hallowed ground where now stands Reynoldson Baptist Church. On that day they met to organize and constitute the second Baptist church in Gates County, North Carolina which was to be known for more than fifty years as Piney Grove Baptist Church.3
In his history, Gates County to 1860, Isaac Harrell writes the following about Reynoldson Church: "Why a church was located at this place it is hard to determine. There is no record of any Baptist families being especially active in this locality, and it does not offer a very imposing place for a church. However, the church seemed to thrive and was always in good standing."4
Sixty years after Isaac Harrell wrote this statement about this church, perhaps one can see the need for a place of worship in this coummunity. Walking wherever he went, Elder John Harrell was a devout, dedicated Christian minister who always carried the gospel with him.5 As he made his twenty-five mile monthly sojourns on foot over sandy ridges, muddy roads and along foot paths, he oft times stopped to visit, chat, dine, or spend the night. The people living along Elder John Harrell's route became accustomed to his passing their way twice monthly enroute to and from Middle Swamp Baptist Church in Gates County, N.C. and South Quay Church in Nansemond County, Virginia. This he did for many years since he served as pastor of South Quay from 1817 until 18286 and Middle Swamp for 21 years from 1824-1844.7
12
Rev. John Pipkin Lee
Dr. William H. Lee, was a Charter Member. The first treasurer and deacon of Piney Grove Church.
Dr. William H. Lee, Jr.
13
Old South Quay Baptist Church, established in 1775, was the Mother Church of Piney Grove. This building stood in the "Forks of the River", a few miles south of Franklin, Virginia.
This house was built by Dr. W.H. Lee, Jr. It was also the home of Rev. John Pipkin Lee, Reynoldson pastor 1884. When it was destroyed by fire in 1970, it was the home of Mr. and Mrs. H.T. Taylor.
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Consequently, Elder John Harrell became close friends of the people who lived along his route. No doubt his visits were eagerly awaited by many, since as he traveled he brought news about friends and loved ones, happenings in other communities, the home missionary, Luther Rice, and the growth and cause of Baptists. This traveling parson was a means of communication with the surrounding communities.
Being the Christian gentleman he was, Elder Harrell realized the spiritual state of many of his friends and fellowmen along his way. His concern for their souls caused him to speak freely with these men and women about their neglect of God. He prevailed with many of these citizens to turn to God, become a Christian, and join church. Subsequently, many of these living in and around the Piney Grove Community joined the South Quay Baptist Church.
Elder Harrell became close friends with members of the late Henry Lee family: Mother, Elizabeth; daughter Charity Goodman; daughter, Elizabeth Eure; and son, William H. Lee. William H. Lee was a prominent physician8 and a well-to-do influential citizen of the Piney Grove Community. No doubt much discussion about community needs and improvements transpired between these gentlemen, the lady members of the Lee family and other influential families of the community. Elder Harrell stressed the need for a church to be located somewhere between South Quay and Middle Swamp churches. Finally, the initial steps were taken to establish such a church when wife, Charity Lee, prevailed upon husband, William Goodman, to offer Piney Grove School as a meeting place for the group.9
In this schoolhouse on December 14, 1827 a small group of sturdy, independent gentlemen with missionary Baptist beliefs met to constitute and organize the second Baptist church in Gates County, N.C. Under the leadership of Elders R.R. Daniels, James Delk, John Harrell and home missionary, Luther Rice, Piney Grove Church was firmly established.10
On that most important day, the following South Quay members offered their letters of dismissal from South Quay, requested membership into the newly organized church and were received into the full membership of the new church: Jonathan Rogers, Sr., Abram Cross, Edward Howell, Jethro Barnes, Jonathan Rogers, Jr., Kindred Parker, Lewis Umphlett, and Elisha Williams. Note was made that Willis Cross was absent. Later he presented his letter of dismissal from Meherrin Baptist Church. Two other gentlemen present that day became members of Piney Grove. These were William H. Lee and William N. Jones. These gentlemen did not present letters of dismissal from any former church.11
Upon reception of the new members, church officers were elected. They were as follows: Edward Howell, Clerk; William M. Jones, Assistant Clerk; Jonathan Rogers, Treasurer; William Lee and Abram Cross, Deacons. 12
This day members of this new church were encouraged, inspired, and
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preached to by the energetic, well-informed messenger of God, Luther Rice. Rice was the agent and home missionary of the General Convention (later Southern Baptist) and "wherever Rice went he left behind a spirit of unity and a purpose for missions".13 To this end was his mission that December day in 1827. After Rice's message, they adjourned to meet again on Christmas Day in 1827.
December 25, 1827, found this pioneer group of Christians once again about the Lord's business. They were making important decisions concerning the future of Piney Grove Baptist Church. This day three important decisions were made. First, the church clerk was authorized to purchase a book in order to keep the church records and to record therein the constitution of the church and the church convenant. Secondly, a call was extended to Elder John Harrell to become the first pastor of Piney Grove Baptist Church. 14 Elder Harrell readily accepted this challenge and immediately resigned his pastorate at South Quay Baptist Church. Finally, a decision was made to hold quarterly meetings in March, June, September and December, "commencing Friday before the fourth Lord's Day of the said month."15 The church convenant and Rules of Decorum are recorded here as in the first volume of minutes.
The Piney Grove Church Covenant
Inasmuch as God hath been graciously pleased to make known to us in His revealed will, His word of truth, the great privileges of the blessed gospel of our dear Lord and Savior, Jesus Christ; and hath made us to experience His love and favor, in that He hath called us out of our state of nature, (in which state we were enemies to God by wicked works) and hath revealed Christ in us the hope of glory. Therefore, for the better carrying on, to our mutual comfort; and to the advancement of the great priviliges of true religion, and to the glory of God and praise of His glorious grace, we whose names are hereunto subscribed, being all of us baptised upon profession of our faith, and belief of one only everlasting true God, and trinity of persons in unity of essence, the Father, Son, and Holy Ghost, subsisting in the unity of the God-head. That the eternal begotten Son of God, one with the Father in essence, and equal in His person, in fullness of time did take human nature into that inseparable union with His divine person, and in the same did fulfill His law, died on the cross, and thereby made an atonement for sin, and satisfied divine justice, and procured peace for sinners. That all mankind fell from the state of created innocence with and by Adam's first sin, and became liable to the wrath of God by breach of His holy law; and in this state and condition, have no hope of eternal life; till by the same law, convinced of this, and the damning nature of all sin, in us from that root, and so made to fly for eternal life by faith in the Lord Jesus Christ, who alone is the only mediator of the new covenant, and only redeemer of God's elect, without any merit in us or moving cause, foreseen of God in us to merit his mercy was delivered to death for our offences, that we might be freely justified by His free and sovereign grace, was raised again for our justification, and in whom we have redemption through His precious blood, the forgiveness of our sins.
We believe that He ascended into heaven and sitteth at the right hand of God the Father, from whence He will come to judge both the quick and the dead at the last great day. And believing also the doctrine of the scriptures in all authorized points - the doctrine of baptism and laying on of hands final perseverance in grace - the resurrection of the dead and eternal judgment.
And having joined together in a gospel church relation and fellowship, we give ourselves to the Lord and to one another the will of God according to the Cor. II 8:5, and as a church of Christ do solemnly and voluntarily and mutually covenant with one another to meet together every Lord's Day, as many as conveniently to celebrate the worship of God, and to edify one another in this service, in the best manner we can, and do promise to each other to keep the Lord's Day holy, and to watch over our families under our care, that they do the same. And at
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all times to behave ourselves as becometh the gospel of our dear redeemer Jesus Christ, whom we take for our Head and King, prophet and priest.
And according to our ability to promote the glory of God, our own benefit, and the good of others - yet not so as to break the order to the Gospel Church by taking upon ourselves any office or dignity in the same of the ministry or others, till thereunto called by the voice of the Church to God's ordinances; knowing that he that exalted himself shall be abased; and he that humbleth himself shall be exalted - and that no man taketh his office to himself but he that is thereunto called.
And jointly to maintain the worship of God, and to edify one another in love, and as God shall enable us by His grace, to maintain the doctrine of the blessed gospel, and to regulate by the word of God; and to watch over one another as Phillippians 2:4. And to admonish, encourage and reprive (if need be) according to Gospel rule, in love. And to be admonished and reproved by one another as the word of God directs.
And as far as God shall enable us, to perform all mutual duties toward each other or to those that shall hereafter join with us. And to keep our own appointed meetings and our own secrets. Being taught by the word of God that the Church of Christ is a garden enclosed, a spring sealed, and a foundation shut up. And not to depart irregularly from each other without regular dismission.
And that we shall, as God shall give us means, ability, conveniency and opportunity, attend on the means of grace, institutions and ordinances of the Gospel, hoping and relying upon the Almighty God for grace, wisdom, spiritual guidance and ability to adorn this our profession, and to perform our duties, and to bless us with grace suitable to our privileges, that He hath bestowed upon us in His house, through Jesus Christ our Lord - To whom be glory in the church throughout all ages-world without end - Amen!16
Rules of Decorum
Ist Conference shall be opened and closed by prayer.
2nd Only one person shall speak at a time, who shall arise from his seat and address the moderator when he is about to speak.
3rd The person thus speaking shall not be interrupted by any except the moderator, until he is done speaking.
4th He shall strictly adhere to the subject and in no wise reflect on the person who spoke before, so as to make remarks on his failings and imperfections - but fairly state the case and matter, so as to convey his ideas on the subject.
5th No person shall abruptly break off or absent himself from the conference without leave obtained from it.
6th No person shall rise and speak more than three times on one subject without liberty from the Conference.
7th No person shall have liberty of laughing during the sitting of conference, or of whispering in time of a public speech.
8th No member of the conference shall address another in any term or appellation except the title of brother.
9th The moderator shall not interrupt any member in, or prohibit him from speaking till he gives his light on the subject, except he violate the Rules of Decorum.
10th The moderator shall be entitled to the same privilege of speech as another member provided the chair be filled; and he shall have no vote unless the conference be equally divided.
11th Any member who shall willingly and knowingly break any of these rules shall be reproved by the conference as it shall think proper.17
17
During the first year (1828) of the infancy of the church, the following brothern and sisters became members: Catherine Jones, John Saunders, Jacob Odom, Lemuel G. Darden, Charity Cross, Christine Cross, Susan Saunders, Bersheba Jones, Zelphia Lee, Elizabeth Brady, Jacob of Levi Eure, Elizabeth Lee (Mother of William Lee and Charity Lee Goodman), Francis Rogers, Nancy Saunders, Eley Russell and wife, Julia, Thomas Jennings, Sarah Brown, Willis Cross (form Meherrin), Sarah Howell, Charity Goodman (sister of William Lee, wife of William Goodman), Ann Speight, Angy of McGoodman, Nancy Walter, Susan Walter, Milly Hedgepeth, Ruth of Sears, Andrew Harrell, and Simmon Jones. 18
A Bible was a very necessary book for the church to own, but it was difficult to raise money enough to meet the church expenses. Consequently, it was nearly two years later in September, 1829, before the church voted to purchase its first Bible out of church funds. 19
Name
A Baptist church has occupied the same site for the past one hundred and fifty years. From its founding in 1827 until the 1880's, it was known as Piney Grove. The name Piney Grove was evidently given to the area known today as Reynoldson because of the huge primeval pine forest which abounded in the vicinity and on the church ground. August, 1903 conference decided to cut these pine trees on the church yard. "Brothers G.R. Eure, I.A. Hines and J.B. Holland were appointed to sell these trees to the best advantage."1 This committee immediately attended to this matter and reported to conference on September, 1904 that approximately 15,000 feet of timber had been sold to Brother J.B. Holland for $8.00. That amount was ordered to be turned over to the church treasury to help pay for the spring shelter.2
Immediately after disposing of the pine trees, a committee was appointed to look after setting out other shade trees. This committee decided to ask conference to declare Saturday after fourth Sunday in January, 1905 as "Tree Day." Members were requested to meet at church to set out new shade trees. This day the pine trees were replaced with maple.3 The last of these maple trees was disposed of recently.
Why was the name Reynoldson chosen? A name so different, rare and unheard of in this rural community; a name that lives on today, one hundred and twenty-five years after it was first heard of in the Chowan Association; a name given to a rural community where a Baptist Church still stands at its center and lifts its spire toward the heavens to praise God.
No recorded resolution to change the name of this church from Piney Grove to Reynoldson has been found. However, as early as 1866 when the church letter was sent to the association, the church was referred to as Piney Grove (Reynoldson).4 This was to indicate the location of Piney Grove since a post office by the name of Reynoldson and a school by the name of Reynoldson were located here. The first official change in church
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minutes is noticed when the "Church at Reynoldson" is referred to in the ordination service of William Benberry Waff" in 1885.5
But still why Reynoldson? Without a doubt, Reynoldson Church acquired the name from the school and the post office. The school was named Reynoldson for the remarkably "eloquent and devoted servant of our Lord"6 John Smith Reynoldson.
John Smith Reynoldson, an Englishman, was born in Branberry, near London, England, March 6, 1812.7 At an early age he went to sea as a cabin boy. "After many voyages and accidents at sea, he was brought by the grace of God into such love and zeal, that he abondoned the high seas and devoted his life to a proclamation of the Gospel."8 He was "awakened on the subject of religion."9 while in New York City. Later "he was converted to Baptist principles"10 at a Baptist church in Portsmouth, Virginia. From hence he became a school teacher in the mountains of Virginia and an ordained minister in 1842.11 From 1844-1847 he worked for the General Association of Virginia in the Valley of Virginia and then as an agent for the Virginia Home Mission Board.12
Later he accepted the call to be pastor for the Market Street Church in Petersburg, Virginia.13 However, this was not the kind of work he felt called to do. "A city charge was too small a sphere for him. He longed to labor among the churches at large."14
Two years later he resigned this church in order to give himself "wholly to itinerating and holding protracted meetings."15 in both Virginia and North Carolina.
When the Chowan Association met at Piney Grove in May, 1852, J.S. Reynoldson was agent for the Chowan Baptist Female Institute.16 He addressed the Association on this occasion. 17 When the final decision was made to establish a male academy and the site chosen at Piney Grove, the Association chose at first to name this Chowan Reynoldson Seminary.18 Later it became a private academy known as Reynoldson Institute.
In 1853, John Reynoldson decided to return to his native England to visit his mother, brother and other relatives and friends. After several months visit there, he planned to once again return to America. In 1854, he boarded the "City of Glasgow" for America, which was bound from Liverpool to Philadelphia, 19 and was never heard of again.
When the Virgina Association met June, 1854, Brother S.G. Mason offered the following resolution in memory of Rev. Reynoldson to the Association for adoption: "Whereas, there is every reason to suppose that our esteemed brother, Rev. J.S. Reynoldson, was lost in the steamer City of Glasgow.
Therefore resolved, That by this unexpected dispensation of Providence, the churches of this State have lost an evangelist, whose fervent piety, emment gifts, and untiring industry, secured for him a high degree of confidence, esteem and admiration, and rendered him one of the most useful of Christiam ministers.
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Resolved, That the event, so shrouded in darkness, while it calls for the exercise of an humble submission to the will of God, has deeply penetrated our minds with the uncertainty of life, and the necessity of an active discharge of our duties, and a constant readiness to render an account of our stewardship.
Resolved, That we sincerely sympathize with the bereaved family of our dearly beloved, and much lamented brother: and direct the Clerk of the Association to communicate to them a copy of these resolutions.
Resolved, That in view of the destitute condition of the family of our brother, those churches among whom he has so zealously and successfully labored, be requested to contribute of their substance to the widow and fatherless children.
In response to the last resolution, a number of brethren pledged themselves to pay five dollars per annum for five years."20
Thus, the name Reynoldson was given this location many years ago to honor a distinguished evangelist. The post office and school are non- existant now. Nonetheless, the Baptist Church to which the name was transferred stands there on a hill as a memorial to John Smith Reynoldson, the eloquent evangelist, and as a beautiful tribute to God.
20
Reynoldson Baptist Church stood in a Maple grove, July, 1943.
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BUILDINGS
1827-1877
The first meeting of our forefathers in December, 1827, to begin a Baptist church was held in a building which was being used as a school1 and was located on land belonging to William Goodman, which his wife, Charity, had inherited from her father, Henry Lee. The success of the undertaking to establish a church at this location soon far exceeded their expectations. In less than two years, the church members realized the need for additional space, and at conference in September, 1829 this need became an item of business. A committee, composed of "Edward Howell and John Saunders and others to superintend the additional building to be added to the meeting house,"2 was appointed. There is no further record or information about this addition until the January 25, 1834, meeting of conference. A debt of $2.00 was still owed on the addition and conference recommended that this amount be paid from the church fund.3
Between the years 1829-1844 there is no mention of additional improvements, additions or repairs. At the fall conference in 1844, a committee composed of Trustees Edward Howell, Kindred Parker, Jethro D. Goodman, William Lee, E.D.B. Howell and R. Rogers was appointed to study the building needs and "draft a project for repairing the present building or for building a new house of worship."4 Immediately the same committee was appointed to solicit funds for building. On January, 1848, it was decreed for them "to pattern, secure and superintend the building of a place of worship at this place."5
Before January, 1848 there is no record of public collections being taken. However, on this day conference decided that the deacons would take public collections every Sabbath in order to help defray building expenses.6 Public collections were insufficient to pay expenses. Thus, in July a special committee consisting of William and John P. Lee and Francis D. Rogers was appointed to take subscriptions."
A year after the decision to improve the church building, the plans and specifications for the new church building were presented and accepted by conference.8 Next, the question about what to do with the present building needed to be decided. Building the new house of worship was an immense financial undertaking for the church. At first, conference decided to sell the old house and apply the proceeds from this sale to the new building. The trustees were instructed to advertise the building for sale to be sold at public auction Saturday before the 4th Lord's Day in March. The February, 1845 Conference instructed the trustees to move, rather than sell, the old building. The building was to be located on another part of the ground and retained for use as a church until the new building was finished.10
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Before completion of the new building, conference decided to ask the contractor to make alterations by adding three panes of glass to the top of each window. The trustees were given authority to make any other alterations they thought proper.10 The cost of these alterations was $17.00. On August 3, 1849, nearly five years after the decision to build this new house of worship, the trustees met to examine and receive the building and to discharge the "undertaker" (contractor), Jethro D. Goodman.11 At this same meeting, it was decided the Brother Goodman would be paid $6.00 to keep the windows and doors closed for the next twelve months. 12
...........
Completed Church in 1849. Jethro D. Goodman was "Undertaker" or Contractor.
The church was still in debt for the new building. Not enough money had been collected by subscriptions and collections to pay the entire cost of the new building. Thus, on November 24, 1849 the members of the church bound themselves together to borrow the money. A bond was drawn in the amount of $123.56 to pay Brother Goodman the balance due him for building the new building. 13
This building consisted of only the outside structure. No internal improvements were made nor attempted for several years.
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Home of Mr. and Mrs. M.P. Ellis taken in 1966. A part of this house was used to house the first Masonic Lodge in Gates County. Remodeled, it became the Waff home.
A Masonic Lodge had been organized in the community. In June, 1855, six years after completion of the outside structure, a committee was appointed to confer with the Masons to solicit their help to enlarge and complete the church building. The Masons voted to join the efforts of the church to see that the necessary additions15 were made and the building completed. The cost for this was estimated to be $771.21. Committees were once again appointed to solicit necessary funds among both the colored and white members. Money was scarce and funds hard to collect.
This excerpt from a letter written October 11, 1857 by a former citizen of the community, Martha Freeman, describes community conditions:
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