A concise history of the Kehukee Baptist association, from its original rise down to 1803 ...

Front matter

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» OMC» C OT»ON j

CONCISE HISTORY

Preface

History is so genuine and familiar to men of all estates, ages, qualities, sects and conditions, that among the many eulogies it hath received from the learned pieces of ancient and modern writers, it may be justly accounted rather the recreation than the application of a studious man.

It is, indeed, that telescopehy which we see into distant ages, and take up the actions of our forefathers, with as much evidence as the news of the latest Gazette; it is the mirror that represents the various transactions of times past, and shows us the dress of antiquity, according to which we may rectify or adjust our present fashions. In a word, it is the last will and testament of our deceased progenitors; which, though it does not expressly leave every one of us a particular legacy, yet it shows us how we may be possessed of their inheritance; and accordingly as we follow their example, live in reputation or ignouiiny.

Insomuch that the ruder ages of the

PREFACE world, who were unacquainted with letters, and consequently ignorant of refined sciences, thought history, next to their religion, the only useful and proper study of mankind; and judging the forming of the manners, and regulating the actions of man, to be the duty and care of societies, they thought documents, precepts, and laws too weak a means to work so great effect, without they were confirmed and strengthened by the examples ot their predecessors; to which prone nature, even among the most barbarous, does willingly render an implicit veneration: and, therefore, seeing their libraries were their memories, and words their characters, so songs and rude rhymes were their only books, whereby their Bards and Druids instructed their children in the histories of former ages, making the famous actions of their ancestors so much the more the pattern of their conduct and manners, as it was the subject of their innocent melody and mirth: and this custom is at this day in practice among the uncultivated heathens of Africa and America.

But when the kind heavens were pleased to gratify the industry of man with the invention of letters, no subject seemed to the ancients so worthy of the prerogative of being transmitted to posterity as that of history: and, indeed, the most ancient of

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their writings that can be found is of this kind. Whether it was that they knew no immortality but that of fame, or found no better way to provide with security for their offspring, in whom they were to live to posterity, than by handing down to them the methods and honest courses, by which some attained to honor, wealth and command, whilst others, by the contrary ways, lived and died in obscurity, poverty, and contempt.

But what satisfaction soever dying men may have in the prospect of a lasting name, it is certain the living reap great benefit from the register of their actions ; for, would a Prince have measures to govern, a Subject how to obey, a Statesman how to give counsel, a Judge and Magistrate how to execute justice, a Husband and Father how to command and cherish, a Wife or Child how to love, honor, and obey, all conditions of men how to perform mutual good offices in every kind of society, history, and especially the truest and most ancient of all, the Holy Scriptures is that repository from whence they may draw the truest maxims for all duties, exemplified with the good or bad successes of those who have followed or transgressed the same. And thus much, in short, of history in general.

It has been, of late, the wish of some of xii PREFACE.

the leading characters in the churches belonging to the Kehukee Association, for a brief history of that Association to be published, from its origin to the present time, hoping it may prove a blessing to the churches in general, and their posterity in particular ; that they may be fully acquainted with the faith and practice of the churches to which their forefathers belonged. It was, therefore, the request of some of the churches and ministers that we should engage in this work.

It was a subject which had not engaged our attention before; but, upon a serious reflection that, whereas, w r e had been members of this Association as long perhaps as any now living, and one of us had been Clerk of the Association for thirty years, and acquired a considerable degree of information relative to the Association and churches in general, and being persuaded of the general utility of such an history, we were encouraged to undertake the publication thereof

As to the history now about to be published, it is an history of a Baptist Association ; it might, therefore, be thought necessary by some that something should be said respecting the origin of that society. The name might probably have originated from the word Anabaptist, which was a

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stigma prefixed on us by the Pedobaptists, who suppose that, because we baptize persons on the profession of their faith, w r ho were sprinkled in infancy, that we re-baptize them. But it is the general opinion of the Baptists that, where any person has a valid baptism, agreeable to the Scriptures, that on such, baptism ought not to be repeated ; and, as infant sprinkling is not scriptural, and baptizing such persons on profession of their faith in Christ, who were Sprinkled in infancy, cannot be re-baptism, therefore we disown the name of Anabaptists. The word Baptist may be considered as a society, or as a baptizer. If by it we are to understand a particular society of people, we may claim the the highest original, since we read in the very front of the New Testament, " In those days came John the Baptist, preaching in the wilderness, &c." It does not say, in those days came John the Churchman, nor John the Presbyterian, nor John the Methodist, nor John the Quaker, but John the Baptist. And we know that where a Baptist preacher comes into any place and baptizes a number of believers, they are immediately called Baptists. But it may be that he w T as so called because he was a baptizer ; and we may be called Baptists because we hold with his baptism, in the manner it was by him

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and the apostles administered : if so, we think it no disgrace to be called by that name. It is most certain that the Baptists do administer the ordinance of baptism agreeable to the word of God, in the practice of John and the apostles.

In the first place, w 7 e find from the Scriptures that baptism is a duty. Mat. iii. 15. " Jesus answering, said, suffer it to be so now : for thus it becometh us to fulfil all righteousness/' Mat. xxviii. 19. " Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Acts x. 47, 48. "Can any man forbid water that these should not be baptized, which have received the Holy Ghost as well as we ? and he commanded them to be baptized."

2. We have reason to believe that John the Baptist and the apostles baptized none, only such as, within the judgment of charity, they believed to be possessed of Faith and Repentance. This appears from the following scriptures. Mat. iii. 5, 6. " Then went out unto him Jerusalem and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." Verse 7. " But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, " O generation of vipers ! who hath

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warned you to flee from the wrath to come ? Bring forth, therefore, fruits meet for repentance/' &c. Mark xvi. 16. " He that believeth and is baptized, shall be saved." Acts ii. 38. u Repent, and be baptized every one of you in the name of the Lord Jesus." Verse 41. " They that gladly received the word were baptized," &c. Acts viii. 37. "If thou believest with all thy heart thou mayest."

3. We also have reason to believe that, in the primitive times, baptism was administered by dipping, or plunging the party baptized all under water. This seems to appear from the practice of John and the apostles — from the practice of John who baptized our Lord, and many others in Jordan ; and was baptizing in Enon near Salim, because there was much water there. John iii. 23. Also from the practice of the apostles. Acts viii. 38, 39. " And they went down into the water, both Philip and the Eunuch ; and he baptized him. And when they were come up oat of the water, the spirit of the Lord caught away Philip, that the Eunuch saw him no more." But perhaps some may say, can we trace the practice of adult baptism by immersion from us to the apostles' times ? If this was required of the Pedobaptists to trace the practice of baptizing infants from the pre-

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sent time to the days of the apostles, we should find the Episcopalians, Presbyterians, and Methodists at a very great loss. For, after they had dragged it through Rome, and had the sanction of Popes, Councils, Churches, and some of the ancient fathers, so far from tracing it to the apostles' days, it cannot be carried farther back, by positive proof, than the third century, in which mention is made of it by Tertulliarij Origen, and Cyprian. And the first of these dissuades from it, and advises to defer baptism to riper years. Origen, with all his corruptions, mentions it ; but his translations are so imperfect that it is observed by some that " Origen is not to be found in Origen." And, although it is allow r ed that infant baptism began to be practiced in Cyprian's day, yet it was esteemed an upstart notion, since it was not till then determined at what time it should be administered. But it is evident that believer's baptism by immersion was the primitive practice, and that there have been some, no doubt, ever since the apostles, in some parts of the world, who practiced it; as is evident there were in Bohemia, Germany, Piedmont, and other places, notwithstanding the general apostacy which took place since the apostles' times throughout the whole world. And as w 7 e think we are

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sufficiently authorized to baptize believers by immersion, so we think that gathering, and organizing particular churches, and their union in an association wav, is agreeable to the standard of truth, the unerring word of God. And for the satisfaction of the reader, we will give a proper definition of the church., and the utility of an association of churches, which we think is agreeable to the Holy Scriptures. On the Church. — The word church, in the New Testament, must necessarily mean an assembly, and not the house in which they assemble. Mat. xviii. 15, 16, 17. " Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone : if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it to the church'' It cannot be supposed our Lord meant that we should tell it to the house. Again. Acts ii. 47. "The Lord added to the church daily such as should be saved." 1 Cor. xiv. 23. "If therefore the church be come together into one place." These places in the sacred writings must undoubtedly allude to the people, and not to the building. The New 2 xviii PREFACE.

Testament writers always apply the word church to a religious assembly, selected and called out of the world by the doctrine of the Gospel, to worship the true God according to his word. And is emphatically represented in the nineteenth article of the Episcopal church, which saith, "The visi- " ble church of Christ is a congregation of " faithful men, in the which the pure word " of God is preached, and the sacrament be "duly administered, according to Christ's " ordinance, in all those things that of ne- " cessity are requisite to the same."

When we consult the sacred writings, we have sufficient reason to believe that the word church is intended to signify the church catholic, triumphant, invisible, and particular.

The church catholic means all that have been, or ever will be saved. Eph. i. 22, 23. "And gave him to be head over all things to the church which is his body, the fulness of him that filleth all in all." Collos. i. 18, 24. The church triumphant means all the saints who are now already in Heaven. Heb. xii. 23. " The general assemblv and church of the first-born, which are written in Heaven — and to the spirits of just men made perfect." The church militant means all the saints on earth. There are about nine passages in Scripture

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which refer to this church. Acts viii. 3. 1 Cor. x. 32; xii. 28; xv. 9. Gal. i. 13. Phil. iii. 16. 1 Tim. iii. 15. The invisible church means all the elect not yet called. u Other sheep I have, which are not of this fold : them also must I bring, and they shall hear my voice ; and there shall be one fold and one shepherd." John x. 16.

A particular church is a little distinct and separate society, called out of the world, and professing faith in Christ Jesus, have given themselves up to the Lord and to one another, to be governed and guided by a proper discipline agreeable to the word of God. Of this sort of church, frequent mention is made in the word of the Lord. Some of the passages relative thereto, are, " The church in their house." Rom. xvi. 5 1 Cor. xvi 9. " The church in thine house." Phil. 2. " The church in Jerusalem." Acts viii. 1. At Antioch, at Rome, Corinth, Philadelphia, Ephesus, Smyrna, &c. &c.

The churches which compose the Kehukee Baptist Association, profess to be of this description ; and churches baptized upon profession of their faith in Christ Jesus, and well organized, w T e think it is agreeable to those particular Congrega-

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tional churches mentioned in the Holy Scriptures.

An Association is a combination of churches uniting together in one body, governed by certain rules when met together, and whose business it is to hear from, and inquire into the state of the churches in the union, and give advice, in order to reconcile differences, detect errors, and remove difficulties ; so as not to lord it over God's heritage, but sit and act only as an advisory council.

The divine authority of this ancient custom seems manifest in the example of our Lord and his holy apostles. Our blessed Lord when entering on his divine mission, and laying a plan for the establishment of his kingdom, as soon as he entered on his public ministry, made choice of twelve, with whom he associated, not, indeed, to assist him by their counsel, but to train them up to assist one another. And we find the apostles themselves assembled on certain occasions to confer about the affairs of the churches. See Acts xv. If Paul, Barnabas, and others, therefore, were delegated by their brethren of the churches at Antioch, to assemble, or associate with the apostles and elders at Jerusalem, how much more will the propriety and necessity of such meetings or assemblies appear to us,

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who do not enjoy their abilities, nor possess their powers. And, as the Scriptures support its divine authority and expediency, so from the experience we have had of its well known benefits, we are the more easily persuaded that the churches will always find it of general utility, in maintaining and supporting — 1. A general union. 2. The communion of the churches. 3. The increase of brotherly love. 4. To gain information of the state of the churches. 5. Remove difficulties. 6. Grant supplies to destitute churches. 7. The extirpation of false doctrines; and, 8. The benefit arising to the church and neighborhood where the association is holden.

1. The association is of general utility in supporting and maintaining a general union. Now, the more firmly any civil or religious society is knit together by love, and coalesce in unity, by so much the better they are secured against their common enemies and dangers, and become still the more prosperous and flourishing. United force, w T e all know, is more than single ; and hence it is, we are so frequently in the sacred Scriptures exhorted to a general unanimity. Rom. xii. 16. 1 Cor. i. 10. Phil. ii. 2. Psal. cxxxiii. 1.

2. The general utility of an association also consists in the communion of the

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churches. It is through this sameness of love, mind, and rule, that a chain of communion is, or can be kept up with the churches. Christ's church is a family. Anything that is lawful and right, that will maintain an union among the children, so they, with love and fellowship, can from time to time eat bread together in the spirit of meekness, must be of use. Christ's church is a body. All proper means that have a tendency to keep the members in place, should be used for that purpose ; for the beauty and strength of a body depend on its not being maimed or disordered. We therefore think that it is impossible that so endearing a privilege, and particular duty as the communion of the churches, can be preserved sacred and inviolable without some such mode of associating together; where we can hear from the different churches, know each other's principles, and be acquainted with the proper discipline of each church; we therefore think that an association is useful.

3. We not only think that it tends to preserve a communion of churches, but we also believe it has a tendency to increase brotherly love. It is through this medium that an acquaintance is cultivated amongst the brethren, and brotherly love increased and continued. Heb. xiii. 1.

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4. To gain proper information of the state of the churches. It is by the means of an association that we obtain this information, and, from the accounts given, be able to ascertain whether they be in prosperous or declining circumstances; and can propose measures accordingly, so as to mourn with them that mourn, and rejoice with them that do rejoice.

5. By means of an association, brethren under difficulties of mind may be relieved, by presenting their queries to the association, and having them properly discussed ; which often tends to the satisfaction of the aggrieved party ; and as, in the multitude of counsellors there is safety, we believe an association is useful.

6. It is through this mode of assembling together that information is communicated to the association of the state of destitute churches, and on their request, and by the consent of the brethren in the ministry, supplies can be granted. Ministers receive the intelligence, make their appointments, and the destitute churches get furnished at proper seasons, and the ordinances administered to them.

7. It is useful for the extirpation of heterodoxy. " Do not err, my beloved brethren," was the exhortation of the apostles to primitive Christians ; and another

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apostle warrantably informs us that some should bring in damnable heresies. Now, if this was the case in ancient times, we may reasonably expect it in this corrupt age of the world. And where are we so likely to gain the information of these heretical principles amongst the church, if there be any, as at the association ? and where so proper a place to nip them in the bud as at this time ? Thus, we see the primitive churches, and that under the immediate inspection of the apostles themselves, were likely to err in this point, had they not had recourse to the assembly of the apostles and others met at Jerusalem. Witness the great disputation of Paul, with all his experience, his learning, his oratory, and his inspiration (for we may suppose he used all his efforts) to refute an 'error then getting birth in the church ; and all would not do — it must be carried up to the association of the apostles and elders delegated at Jerusalem.

8. The good effects which have attended the church and neighborhood where these numerous assemblies have attended, bespeak the utility of the association of churches.

Thus, dear reader, we have given sufficient reasons to believe that the mode of gathering churches, by baptizing believers,

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and their union in an association way, is purely scriptural and apostolical.

Before we entirely close the subject of gathering churches after this mode, it might not be amiss to say something with respect to the particular communion of the Baptist churches. We have been, by some, judged as a singular, narrow-hearted set of Christians, because we would not commune with other societies. But we apprehend ourselves justifiable in so doing, and without this we could not be consistent with our own principles. For w T e believe that Christian baptism is the first ordinance a believer ought to comply with; and persons cannot become regular church members without first being baptized according to the word of God. This appears from the conduct of the apostles in the first gathering of the churches of Jesus Christ. Acts ii. 41, 42. "• They that gladly received the word were baptized ; and the same day there were added unto them about three thousand souls. And they (i. e. those baptized) continued steadfastly in the apostles' doctrine and fellowship, and in breaking cf bread, and in prayers." Also it is said, " By one spirit we are all baptized into one body." 1 Cor. xii. 13. That is, by the leading and teaching of the Holy Spirit we are all baptized into one body,

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i. e. the church. And we cannot find from the Holy Scriptures, and we think no man can, that since the ascension of our Lord and Saviour Jesus Christ, that any were received members of the visible church before they submitted to the ordinance of baptism. And we also believe that it is out of the power of any person to prove that any one was ever admitted to the ordinance of the Lord's Supper before he was first baptized. Were any of John's proselytes? No. The ordinance of the supper had never then been administered. Were any of the members of the church at Rome, Corinth, Galatia, Philippi, Ephesus, &c. ? We have no reason to believe they were. The apostle's exhortation to the people was, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins." Acts ii. 38. And it is evident, from sundry examples, that baptism was the first ordinance to be complied with, before they were admitted to other ordinances, or to church privileges. What was the first ordinance the three thousand who gladly received the word were admitted to ? It was baptism, the same day. What was the first the Eunuch complied with, after he believed with all his heart ? It was baptism. What was the first the Jailer and his house were admitted to, after

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he believed in God, with all his house ? It was baptism, the same hour of the night. Acts xvi. 33. What was the first Lydia complied with, after the Lord opened her heart? It was baptism. Acts xvi. 15. What was the first the Apostle Paul submitted to after Ananias laid his hands on him, and said, " Brother Saul, receive thy sight?" It was baptism. He does not say, and now why tarriest thou? arise, and go preach the gospel; nor does he say, now, why tarriest thou ? arise, and come to the Lord's table; but arise, and be baptized. Acts ix. 18 ; xxii. 16.

We, therefore, do believe that it is a duty for every real Christian to comply with baptism in the first place, agreeable to the word of God, and then be entitled to the privileges of the church, and to the ordinances in general. And, except they do comply with their duty in this respect, they are disorderly ; and we are commanded to withdraw from every brother that walks disorderly. 2 Thes. iii. 6. We, therefore, think we are justifiable, from God's word, to raise a bar of communion against all churches and persons who have not a baptism that is valid, agreeable to the word of the Lord.

These are a few of our reasons for particular communion, which we hope may be

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duly considered, and weighed in the balance of the sanctuary with an even hand.

As to the ensuing history we are about to publish, we can assure thee, reader, that we have endeavored to collect all the materials we could come at; and obtain all the information we could, in order to render the work complete. Notwithstanding all, it may be imperfect in many things, as it is well known that writings of this kind are subject to errors. But we hope to obtain a pardon from the public, when we assure them that we have done the best we could.

The greatest part of the history, our readers may depend on the reality of those facts recorded, as w r e were both eye and ear witnesses to them.

To conclude, we may add that this little compendium will present you with the glorious increase of Christ's kingdom, in calling poor sinners to the happy privileges of the Gospel, and the increase of his churches. When our association was first established, there were only ten churches, and now near about ninety, which have become three associations in thirty years. Blessed be God, we hope the happy day is fast approaching when the kingdoms of this world shall become the kingdoms of our Lord and his Christ. May we all pray, " thy Mngdoin come'' 1

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We are, dear reader, your soul's well wishers, and affectionate servants in the gospel of our dear Lord Jesus

LEMUEL BURKITT, JESSE READ.

Northampton County, North Carolina, October, 1803.

A CONCISE HISTORY

OF THE

KEHUKEE BAPTIST ASSOCIATION.

Chapter I

1. The State of the Churches at first, before they were United in an Association at all. — 2. The Revolution those Churches passed through before they became an established Association. — 3. The Form of a Church Covenant, and the Plan on which they were Established. — 4. Biographical Sketches of some of those Ministers who died before the Establishment of the Association on its present Order.

Some of the churches which at first composed the Kehukee Association, were, the church at Tosniot, in Edgecomb county ; the church at Kehukee, in Halifax county ; the church at the Falls of Tar River, in Edgecomb county; the church on Fishing Creek, in Halifax county ; the church on Reedy Creek, in Warren county; the church at Sandy Run, in Bertie county; and the church in Camden county, North Carolina. The most of these churches, before they were ever united in an avssociation, were General Baptist, and held with the Arminian tenets. We believe they were the descendants of the English General Baptists, because we find, from some original papers, that their Confession of Faith was subscribed by certain elders and deacons, and brethren, in behalf of themselves and others, to whom they belonged, both in London, and several counties in England, and was presented to King Charles the Second.

They preached, and adhered to the Arminian, or Free-will doctrines, and their churches were first established upon this system. They gathered churches without requiring an experience of grace previous to their baptism ; but baptized all w T ho believed in the doctrine of baptism by immersion, and requested baptism of them. The churches of this order were first gathered here by Elders Paul Palmer and Joseph Parker, and were succeeded by a number of ministers, whom they had baptized ; and some of whom, we have no reason to believe, were converted when they were baptized, or first began to preach. We cannot learn that it was customary with them to hold an association at all ; but met at yearly meetings, where matters of consequence were determined.

This was the state of these churches until divine Providence disposed the Philadelphia Baptist Association to send Messrs. Vanhorn and Miller, two of the ministers belonging to that Association, who lived in New Jersey, to travel into the southern Colonies, and visit the churches and preach the Gospel. And it appears that it was attended with an happy effect, When they came into North Carolina, some of the members belonging; to these churches seemed to be afraid of them, as they w T ere styled by the most of people New Lights; but by the greatest part of the churches they w T ere cordially received.

Their preaching and conversation seemed to be with power, the hearts of the people seemed to be open, and a very great blessing seemed to attend their labors.