VIRGINIA
APTIST MINISTERS
BY
JAMES B. TAYLOR.
zltQ tallt tralaltt1nt
BY  REV. J. B. JETER,  D.DE
INT  TWO  SERIES.
SERIES I.
PHILADELPHIA:
J. B. LIPPINCOTT & CO.
T. J. STARKE, RICH3TIOND, VA.
J. F. WMFSHAMIPEL, JP, BALTIMORE.
1 859.




Entered, according to Act of Congress, in the year 1859, by
JAMES B. TAYLOR,
In the Clerk's Office of the District Court of the United States for the
Eastern District of Virginia.
PRINTED BY
LIPPINCOTT & CO.,
PE I ADELP HIA.




PREFACE TO THE FIRST EDITION.
IN the work of human redemption, the divine Being has given a sublimely glorious exhibition of his perfections. This display is made not
only in the person and work of Christ, but by the Spirit's influence on
the hearts and lives of men. Hence, the biography of the eminently
pious may well be regarded with deep and lively interest. In every
transgressor, converted from the error of his way, we behold a monument on which is inscribed the triumph of the gospel. Especially is
this true in reference to those who, with becoming zeal, labor as the
heralds of the cross. Not only will they shine as "the stars in the
firmament" in a future state, but even in this world they reflect, with
no common lustre, the glory of their divine Redeemer.
The author of the following pages has long believed that an essential
service might be rendered to the cause of truth and righteousness, by
preparing ajudicious biography of prominent Virginia Baptist Ministers.
To some extent, this work was executed by the venerated Semple, in
an appendix to his History of Virginia Baptists. The publication of
those sketches sufficiently indicated the utility of embracing in a separate volume a brief survey of the lives and labors of all those eminent
Virginia Baptist preachers who have gone to their reward.
This work has been undertaken by the author with the earnest hope
that some good might be effected, He has presented a collection of
portraits, and, so far as opportunity has been furnished, he has faithfully
sketched the intellectual and moral features of his brethren now no
more. If, in any instance, he has failed, the failure has been unintentional. He has not wished to magnify or conceal defects, neither has he
been willing to give a flattering exhibition of beauties which the original
really possessed.
(iii)




iv                         PREFACE.
Some allowance must be made to the biographer, on account of the
scanty materials from which a portion of this work has been executed.
From various sources he has sought information; and, while he acknowledges with gratitude the valuable assistance furnished by several
brethren, he regrets that, in many inquiries, he has been entirely disappointed. On this account, he has been reluctantly compelled to leave
out of these sketches the names of several whose memory. ought to be
dear to all our churches. Some of Virginia's most able and useful
Baptist ministers might be mentioned, whose character it would have
been a grateful task to hold up for the imitation of others.
In giving the biographies of nearly one hundred ministers of the
gospel, an opportunity has been furnished of making practical observations, both on the beauties and defects of which the Christian character
is susceptible. This duty the author has not been willing to decline. He
commits the work, as it is, to his brethren; and if the God of all grace
shall make it a blessing to his fellow-men, the warmest wish of his heart
will be gratified.
PREFACE TO THE SECOND EDITION.
IN presenting the second edition of this work to the public, the author
is happy to say that he has been able to furnish nearly forty additional
memoirs of Virginia Baptist Ministers. There are still other brethren,
who have ceased from their labors, concerning whom nothing has been
said in this volume, because the needed information could not be obtained. As the memoir of Lott Cary has been published in a separate
edition, it is omitted in this; the same may be said of the sketch of
Abner W. Clopton.




PREFACE TO THE THIRD EDITION.
FoR some time past this work has been out of print, and the demand
such, as to call for another edition. The present volumes or series contain an enlargement of the old sketches. Some of these have been rewritten, and all carefully revised. In addition, one hundred or more
sketches have been prepared of those devoted men who more recently
have passed to their reward. An earnest endeavor has been made to do
ample justice to the memory of all. If any failure is found, it must be
attributed to the want of definite information. Few can understand how
difficult it has been to secure the necessary facts bearing on the history
of some of our most valuable men. At some expense, and by patient
toil, the author has been enabled to collect a mass of facts, which he
believes will be of real and permanent value to the cause of truth.
This work now appears in two distinct volumes or series. The first
contains most of the sketches heretofore published, in an improved
form. The new sketches are contained in the second series. It has
been deemed wise to publish these sketches in two series, so as to make
each volume complete in itself. Many having supplied themselves with
the old edition, will prefer to take only the second series; while perhaps
much the larger number will desire both volumes.
The author has found the preparation of this work a truly pleasant
task. His conviction of the soundness of our principles as a people
has been increased as he has seen them working, by these noble instruments whom God has raised up. He has also found more deeply
impressed upon his heart a grateful sense of the Divine power and
mercy in our behalf. Not only has the Baptist ministry of Virginia
made its mark upon the State in which it has so willingly labored, but
in various other portions of our beloved country. The names of Toler,
Shackleford, Hickman. Craig, Smith, and Thomas, are as dear to
Kentucky as to the State that gave them birth.  While the hills
and vales of the Old Dominion, a century ago, resounded with the
uplifted cry of Marshall, Taylor, and others, as they proclaimed the
salvation of the Lord, distant regions were afterwards entered by them,
and the same joyful announcements made. Where is the State, South
or West, that has not been made a debtor to the ministryfof Virginia?
In every place their " faith toward God is made known:" the memorial
of their deeds is recorded.
1*                     (v)








INTRODUCTION.
"THE RIGHTEOUS SHALL BE IN EVERLASTING REMEMBRANCE."
To record the labors, and cherish the memories of good men, is a
sacred and delightful duty. To insure its performance God has made
provision in the sympathies of our nature, and by the teaching of his
Spirit. So long as men admire the self-sacrificing, the generous, the noble
in human character, will the rightebus, with their labors, sufferings, and
successes, be kept in remembrance. Abel, by his "excellent sacrifice,"
though he has been dead thousands of years, yet speaks, and will speak
to the end of time. Every pious man makes an impression for good on
his generation. The world is better because he has lived in it. His
humble deeds may not be engraved on marble, or inscribed on the historic page, but they are cherished in many a grateful heart, and their
benign influence will be felt long after his head rests in the tomb. His
abiding record is on high. The humblest works of faith and love have
a place in the book of God's remembrance, and will meet a bright
reward.
Rev. J. B. Taylor has performed a pious and most acceptable service
in his efforts to rescue from oblivion the names, the virtues, and the
works of the worthies who laid the foundation of our denominational
prosperity in Virginia, or have contributed to increase it. It has been
with him a labor of love, extending through many years, and involving
considerable expense and most diligent and careful research. He has,
by his timely and well-directed efforts, laid the friends of evangelical
piety, and especially the Baptists, under lasting obligation.
The author selected for his cultivation a wide and interesting field.
The early Baptist ministers of this State were a remarkable set of men.
They were raised by Providence to accomplish a great work; were
divinely girded for the severe and seemingly unequal conflict into which
they entered. They were, with rare exceptions, men of moderate education, and taken from the medium walks of life. But they were of
earnest piety, many of them endowed with good gifts for public speaking, and some of them eloquent and impressive preachers, who would
do credit to any pulpit in any age. It is questionable whether Lunsford
vii




viii                   INTRODUCTION.
has now his equal in the State for commanding eloquence. No preacher
has ever had greater power to command the attention and interest the
feelings of an audience than the eccentric Leland. These holy men
had to contend with a hierarchy, in which the spirit of piety, if it ever
existed, had been succeeded by the spirit of bigotry and persecution.
The established church was protected by intolerant laws, and was
generally supported by the wealth, learning, and aristocracy of the
colony. The clergy, inflamed by a desire to protect their stipends, and
the rulers, invested with authority, combined to suppress the threatening heresy. Under these disadvantages our fathers maintained the
combat, They preached the gospel without any hope of earthly reward. The scorn of the rich and great, the violence of mobs, fines,
and imprisonment, awaited them wherever they went; but still they
preached in private houses, in barns, in groves, and in prisons. These
men deserve the commendation of mankind. They were unfaltering
friends of civil and religious freedom. They were, and it must be universally admitted by candid minds, sound, earnest preachers of the
gospel. They achieved a great work. Many causes, providentially,
contributed to their success. The aggressions of the British government had awakened the spirit of inquiry and resistance in the colony.
The public mind was stirred, and it was impossible to limit its investigations to secular matters. The aspiration after liberty, stimulated in
the revolutionary times into a controlling passion,-could not be satisfied
until the religious shackles imposed by an arrogant hierarchy were
broken off. Favored by these circumstances, our noble ancestors in
the ministry continued the contest until the last vestige of the established church was erased from the statute-book, religious equality was
secured for all the citizens and sojourners in the State, and broad and
solid foundations were laid for the prosperity of the cause which they
had so bravely supported.
But the fathers have passed away, and the fields which they brought
into cultivation are being reaped by new men. A century has passed
since the beginning of this great moral revolution. Several intervening
generations have been swept away by the resistless current of time.
Great changes have taken place in the Baptist ministry since the days
of the "Apostle" Harris, and of the indefatigable Craigs. If the limits
assigned to this introductory essay would permit, it might be interesting
to compare the present with the early ministry of the Baptist denomination in this State, and to mark the changes which have taken place,
and the various influences that have accelerated or retarded them.
The reader may find ample materials for such a work in the volumes
before him. We can now only glance at the subject. The ministers




INTRODUCT [ON.                       ix
of the present day have more mental cultivation than the fathers had;
but whether they have as strong faith and as fervent zeal may well be
questioned. The pioneer preachers were fired with an inextinguishable
ardor in preaching the gospel. They traveled extensively at their own
charges, or with such occasional aid as was furnished them by their
brethren. They inquired not for salaries, but for openings of usefillness; and though they erred in failing to inculcate on their brethren
the duty of supporting the ministry, their error proclaimed their disinterestedness and zeal. Our modern preachers know more of books, and
adopt sounder principles of biblical interpretration than did our early
preachers; but probably they know less of the contents of the Bible.
The fathers were men of one book. That they loved, and studied, and
committed to memory; and to that they appealed in support of all their
teaching. From it they derived their inspiration; from it they drew
their armor; and from it beamed the light that guided them in their
labors. We excel our fathers in combination, in liberal plans for the
extension of Christ's kingdom; but they, in many cases, excelled us in
individual and heroic exertions for the same cause. We have no reason
to be ashamed of our ancestors; they were true, earnest, godly, usefiul
men. We love to give them honor. Whether, if they could revisit the
scenes of their devoted labors, they would be proud of their sons, is
doubtful. They would have much to learn, and many prejudices to
subdue, before they could appreciate the present order of things. Our
plans for spreading the gospel, our colportage operations, our seminaries for the education of young ministers, and our Sunday-schools, would
be to them new, and would not meet their approval without careful examination. The result of that inquiry is not doubtful.
Between the early ministers and ministers of the present time, several
generations, as already noted, have passed away. Among these may
be found some of the brightest ornaments of the Virginia pulpit; men
well educated, if not eminent for learning; of fervent piety and commanding talents. With some of these it was the privilege of the author
of the ensuing volumes, and of his cotemporaries, to be acquainted.
They were noble men, and ennobled by grace. Where can we find the
ministers of the present age who excel Clopton in deep and burning
piety; Rice, in a masculine and controlling intellect; Semple, in clear,
practical sense; Broaddus, in chaste and touching eloquence; Kerr,
in vivid and overpowering declamation?-not to mention a host of worthies of various and precious gifts. Shall the memories of such men
be permitted to.perish?  Not until a sad degeneracy shall take place in
the churches which they planted, watered, and pruned.
I cannot close this hasty article without calling the attention of my




X                       INTRODUCTION.
brethren in the ministry to the weighty responsibility that rests upon
us. Others have labored, and we have entered into their labors. We
are called to reap the fields which others have sowed. The degree of
prosperity enjoyed by our denomination in the State should fill us with
gratitude to God, not self-confidence; with humility, not pride. If we
contemplate the progress already made as an incentive to future exertion, we shall do well. Let us mark the means by which our success
has been attained, that we may continue their diligent use. The history
of our ministers and our churches will demonstrate that success has
been due to an humble, affectionate, and faithful presentation of the
gospel to perishing sinners. We have been in no measure indebted to
worldly display or carnal policy for our denominational growth and
strength; and far distant be the day when we shall resort to such influences for the promotion of our cause.
Much of our present prosperity is attributable to the disinterestedness of our ministers; to their freedom from jealousy and partyism.
Without an ecclesiastical unity, our churches are remarkably united in
views, spirit, aims, and labors. All desire, and pray for, and rejoice in,
the success of all. Let us carefully guard against the demon of discord.
Party leaders are a curse to the churches. Let not this language be
misunderstood. Wisdom and experience should guide us in all our
deliberations, and all our plans; but they should guide not as a matter
of right, but of concession-not by the weight of authority, but by the
force of argument and persuasion. But there are men in most religious
communities who must rule or annoy; who are remarkable not for prudence, but self-will; who would rather head a party, however small and
contemptible, than submit to the carefully considered decision of a
majority; who, in short, prefer "to be judges among fools, rather than
fools among judges." Such men do incalculable mischief. To our comparative freedom from such leaders may be ascribed much of the present
harmony and efficiency of our denomination in Virginia.
It is hoped that the following volumes will do much to quicken, encourage, and establish our churches. With so many. bright examples
before us, we shall be most culpable if we do not conduct ourselves as
"becometh the gospel of Christ."  Let us, brethren, "be not slothful,
but followers of them, who through faith and patience inherit the
promises."
J. B. JETER.




CONTENTS OF FIRST SERIES.
~PAGE                                            PAGE
ABEL, Ephraim.................. 277  Davis, Noah...............         485
Alderson, James 0O................  479         Dawson, Martin................... 261
Alderson, John, Sr................  24          Dickinson, Crispin...............     478
Alderson, John, Jr................ 156          Dudley, Ambrose................. 221
Anthony, Joseph..................  48
Asplund, John.................... 275          Ellison, James..................... 394
Eve, George........................ 246
Baker, Elijah....................... 110
Barrow, David.................. 161             Ford, Reuben.....................  56
Baskett, William..................   93         Fristoe, Daniel.................  39
Bell, James......................... 172        Fristoe, William...................  69
Bell, William....................... 441
Billingsley, John Ashcum....... 444             Garnett, James..................... 174
Bowers, John..................  255            Garrard, John................  25
Burgher, Benjamin............... 201           Goode, John....... 274
Goode, Joseph...................... 484
Chambles, Nathaniel.............. 363           Greenwood, James................ 126
Chandler, Jeremiah............... 398           Gregg, Jacob....................... 423
Chandler, Rufus................... 481
Chastain, Rane.................. 205            Hardwick, Benijamin.............. 84
Clay, Eleazer....................... 208         Harriss, Samuel....................  31
Claybrook, Richard.............. 449            Hatcher, Jeremiah................ 369
Clopton, William............... 273            Healy, James...................... 438
Conner, Lewis..................... 185          Healy, John....................... 442
Corbley, John...................... 108         Hickman, William.............         239
Courtney, John................ 96   Hilton, Samuel.                                    387
Craig, Elijah........................  65
Craig, Joseph................  91       Ireland, James................... 115
Craig, Lewis........................  85
Creath, William.................... 358         Jenins, John.....3........ 387
Johns, Edmund...................  392
Dabbs, Richard.................... 419
Darden, Jacob..................... 435          Keeling,  Henry, Sr............  -279
Davidson,  John A................. 54           Kelly, Edward............,  353
xi




Xsli             ~ COSNTENTS   OF FIRST SERIES.
VIG'O                                             PAGE
King, John.......................... 248         Redding, Joseph........c......... 215
Koontz, John....................... 100  Rice, Luther.............0.... 460
Richards, William................. 355
Lane, Dutton.............               29      Rucks, James...................... 352
Latham, Robert............ 354
Layfield, George............. 178    Semple, Robert B..                                  305
Leigh, William................ 352       Shackleford, John................ 223
Lewis, Iverson.................... 253    Shelbourne, James:.                            262
Lunsford, Lewis.............. 138             Shrewsbury, Nathaniel..........   367
Shrewsbury, Samuel............. 366
Major, Richard............               59      Smith, George S............  211
Marshall, Daniel..................  18  Sorrel, John....................   195
Marshall, William.............. 105            Spotts, John........................ 512
Mason, William.................... 198           Stearns, Shubael..................   13
Meglamare, John..................   63           Stockton, Robert..................  213
AMoore, Francis............... 424       Straughan, Samuel Lamkin.....    403
Moore, Jeremiah............ 216
MIurphy, Joseph.................  28             Taylor, John.................  225
Murphy, William...............  28    Thomas, David....................  43
Munroe, John, M.D.............. 104             Toler, Henry...................... 300
M'Allister, James D............. 477             Turpin, Miles.................. 3J9
Nelson, Peter....................... 475         Waller, Absalom............. 281
Newman, Peytcn............... 418                Waller, John........................  78
Noel, Theodorick.................. 251           Watkins, Benjamin............... 256
Weatherford, John................  50
Pedigo, Joseph..................... 382          Webber, William.................. 152
Picket, John........................  67         Williams, John.................... 128
Picket, Reuben................... 183            Wood, William  A.................. 457
Poindexter, John............. 371                Woodfin, Samuel.................. 381
Purrington, Elisha...............  379           Wright, John.....................  272
Read, James.......................    26         Young, John..................... 179




LIVES OF
VIRGINIA BAPTIST MINISTERS.
SHIIUBAEL STEARNS.
IN preserving the memory of those who have distinguished
themselves among men, we are not to be confined to the learned
and the brave. These may deserve a place in the grateful recollections of posterity, for discoveries in science, or achievements in
war. But merit, exhibited in patient and laborious exertions for
the spiritual improvement of man, deserves a much higher regard.
When the records of eternity shall be unrolled, he will be esteemed
truly great who has been wise to win souls to Christ, and who,
counting not his life dear unto himself, has labored faithfully, "to
testify the gospel of the grace of God."
Such was Shubael Stearns. HRe was one of the pioneers who
led the way in promulging the glad tidings of salvation in Virginia.  He was born in the City of BostQn, in the year 1706.
Concerning his early history, little or nothing is known. In
giving a sketch of his life, the biographer must pass over many
incidents, which, if known, might be interesting.
About the year 1740, a most extensive revival of religion was
experienced in the New England States, through the instrumentality of the celebrated George Whitefield and others. In consequence of some peculiarities in the views and manner of the
laborers in that work, they, with their followers, were called New
Lights, and afterwards Separates. With this body of Christians
Mr. Stearns connected himself, in the year 1745. Immediately
after, his mind became impressed with the obligation to preach
VOL. I.                   2                  (13)




14                 SIIUBAEL STEARNS.
the gospel, and, accordingly, he entered upon this responsible
work. He continued with the Pedobaptists until 1751, when,
examining the word of God, he was convinced that, in reference
to the ordinance of immersion, he had neglected a most important
command of the Redeemer. The futility of infant baptism was
also discovered, and he determined to take up his cross, be baptized, and unite himself with the Baptists.  He was immersed by
Elder Wait Palmer, at Tolland, Connecticut, and on the twentieth of May in the same year, was ordained to the work of the
ministry.
Mr. Stearns continued to labor in the New England States two
or three years, but he soon became restless in contemplating other
portions of our country, which were more destitute of the preached
word. IIe panted to carry the news of redeeming mercy where
they had been as yet but partially proclaimed, and cherished a
solemn impression that it was his duty to travel more extensively.
Accordingly, he left his native State, and pursued his course in a
southwesterly direction, accompanied by some Christian brethren.
He concluded to remain awhile in Virginia, preaching in the
Counties of Berkeley and Hampshire. There seems to have been
a number of the friends of the Redeemer in this region, who gave
him a hearty welcome, and encouraged him in his labors. Before
his arrival, a Baptist church had been constituted on Opeckon
Creek, Berkeley County, and among them Mr. Stearns was eminently useful.
The next field occupied by this man of God was in Guilford
County, North Carolina. THere he permanently settled.  The
great spiritual destitution which prevailed seems to have induced
his removal to that region. Such was the anxiety to hear the
gospel preached, that the people would frequently travel a day's
journey to attend a religious meeting.  This afforded an extensive range for the benevolent spirit of Stearns. He commenced
his labors with building a house of worship, and constituting a
church of sixteen persons. The following notice from Semple's
History, will furnish an encouraging statement of the success of
his ministry among this people:"The inhabitants about this little colony of Baptists, although
brought up in the Christian religion, were grossly ignorant of its




SHUBAEL STEARNS.                    15
essential principles. Having the form of godliness, they knew
nothing of its power.  Stearns and his party, of course, brought
strange things to their ears. To be born again appeared to them
as absurd as it did to the Jewish doctor, when he asked if he must
enter the second time into his mother's womb and be born. EHaving always supposed that religion consisted in nothing more than
the practice of its outward duties, they could not comprehend how
it should be necessary to feel conviction and conversion; and to
be able to ascertain the time and place of one's conversion was,
in their estimation, wonderful indeed.  These points were all
strenuously contended for by the new preachers. But their mannelr of preaching was, if possible, much more novel than their doctrines. The Separates in New England had acquired a very warm
and pathetic address, accompanied by strong gestures and a singular tone of voice. Being often deeply affected themselves when
preaching, correspondent affections were felt by their pious hearers, which were frequently expressed by tears, trembling, screams,
and acclamations of grief and joy. All these they brought with
them into their new habitation, at which the people were greatly
astonished, having never seen things on this wise before. Many
mocked; but the power of God attending them, many also trembled. In process of time, some of the inhabitants became converts, and bowed in obedience to the Redeemer's seeptre. These,
uniting their labors with the others, a powerful and extensive
work commenced, and Sandy Creek Church soon swelled from
sixteen to six hundred and six members."
In the midst of this church Mr. Stearns closed his valuable life.
He had traveled extensively in North Carolina and Virginia, and
been instrumental in doing much good, when his Master called
him to his reward in heaven. When first confined to his bed, his
mind was depressed, but the darkness was of short duration. He
was made to suffer much, and protractedly, in body, but his soul
was joyful in the God of his salvation. Having preached to
others the Saviour of sinners, he found him in the trying hour
precious to his soul. On the 20th of November, 1771, his happy
spirit was dismissed, to take its place among the holy and good
in a better world. His body was interred near the meeting-house
in which he had so often spoken the word of God.




16                  SHUBAEL STEARNS.
At this distant period, it is not possible to present a distinct
portraiture of his character as a minister of the gospel. Mr.
Morgan Edwards* has, in his own peculiar style, furnished a few
interesting facts, which are annexed, and with which we close the
biography of one of the most useful ministers of the eighteenth
century:"Mr. Stearns was a man of small stature, but of good natural
parts and sound judgment. Of learning he had but a little share,
yet was pretty well acquainted with books.  His voice was musical and strong, which he managed in such a manner, as one while
to make soft impressions on the heart and fetch tears from the
eyes in a mechanical way; and anon, to shake the very nerves,
and throw the animal system into tumults and perturbations. All
the Separate Baptists copied after him in tones of voice and actions of body; and some few exceeded him. His character was
indisputably good, both as a man, a Christian, and a preacher.
In his eyes was something very penetrating —there seemed to be
a meaning in every glance. Many stories have been told respecting the enchantments of his eyes and voice, but the two following
examples we give with the more confidence, because the subjects
of them, viz., Tidence Lane and Elnathan Davis, were men of
sense and reputation, and afterwards became distinguished ministers of the Baptist Society.
"'When the fame of Mr. Stearns's preaching,' said Mr. Lane,'had reached the Yadkin, where I lived, I felt a curiosity to go
and hear him. Upon my arrival, I saw a venerable old man sitting under a peach-tree, with a book in his hand, and the people
gathering about him. He fixed his eyes upon me immediately,
which made me feel in such a manner as I never had felt before.
I turned to quit the place, but could not proceed far. I walked
about, sometimes catching his eyes as I walked. My uneasiness
increased, and became intolerable. I went up to him, thinking
that a salutation and shaking hands would relieve me; but it
* Morgan Edwards was an eminent Welsh minister, and pastor of the
First Baptist Church in Philadelphia for ten years subsequent to 1761.
From his unpublished writings Mr. Benedict has drawn largely in his
History of the Baptists.




SI{UBAEL STEARNS.. 1
happened otherwise.  I began to think that he had an evil eye,
and ought to be shunned; but shunning him I could no more
effect than a bird can shun the rattlesnake when it fixes its eyes
upon it. When he began to preach, my perturbations increased,
so that nature could no longer support them, and I sunk to the
ground.'
"Mr. Lane afterwards became a very useful Baptist minister,
and was one of the first of the denomination who removed to
Tennessee, where he administered, until his death, with reputation and success.
"Elnathan Davis had heard that one John Steward was to be
baptized such a day by Mr. Stearns. Now this Steward being a
very large man, and Stearns of small stature, he concluded there
would be some diversion, if not drowning; therefore, he gathered
about eight or ten of his companions in wickedness, and went to
the spot.  Mr. Stearns came, and began to preach. Elnathan
went to hear him, while his companions stood at a distance.  He
was no sooner among the crowd than he perceived some of the
people tremble, as if in a fit of the ague; he felt and examined
them, in order to find if it were not a dissimulation; meanwhile
one man leaned on his shoulder, weeping bitterly; Elnathan, perceiving he had wet his new white coat, pushed him off and ran to
his companions, who were sitting on a log at a distance. When
he came, one said,'Well, Elnathan, what do you think now of
these people?' affixing to them a profane and reproachful epithet. He replied,' There is a trembling and crying spirit among
them, but whether it be the Spirit of God or the devil, I don't
know; if it be the devil, the devil go with them, for I will never
more venture myself among them.' He stood awhile in that resolution; but the enchantment of Stearns's voice drew him to the
crowd once more. He had not been long there before the trembling, seized him also; he attempted to withdraw, but his strength
failing, and his understanding being confounded, he, with many
others, sunk to the ground. When he came to himself, he found
nothing in him but dread and anxiety, bordering on horror. He
continued in this situation some days, and then found relief by
faith in Christ. Immediately he began to preach conversion work,
raw as he was, and scRa.nty as his knowledge must have been.
VOL. I.-B                   2*




18                 DANIEL MARSHIALL.
Mr. Davis was born in Baltimore County, Maryland, 1735; was
bred a Seventh-day Baptist; went to Slow River, North Carolina, in 1757; was baptized by Shubael Stearns at Sandy Creek,
and ordained by Samuel Harriss, in 1764; continued in North
Carolina until 1798, when he removed to South Carolina, and
settled in the bounds of the Saluda Association."
DANIEL MARSHALL.
THE conspicuous part which Daniel Marshall took in the early
history of Virginia Baptists will make a brief notice of his life
acceptable to our churches. He was instrumental in the conversion of many sinners, and the organization of several churches in
the southern part of the State. The notice which follows was
prepared by his son, Elder Abraham Marshall, and originally published in the " Georgia Analytical Repository" of the year 1802:"In giving a biographical sketch of my honored father, we
must look back to the distance of almost a century. His birth
was in the year of our Lord 1706, in Windsor, a town in Connecticut. He was religiously educated by respectable and pious
parents, and being hopefully converted at twenty years of age,
joined the then standing order of Presbyterians in his native
place. The natural ardor- of his mind soon kindled into the fire
of holy zeal; and, without the advantage of a liberal education,
raised him so high in the esteem of his brethren, that they called
him to the office of a deacon. In the exemplary discharge of his
duty in this capacity he continued nearly twenty years. During
this time he married; and lost a wife, by whom he had a son,
named after himself, Daniel, who is still a useful member of
society. At the age of thirty-eight years, our worthy parent
was one of the thousands in New England who heard that son
of thunder, Rev. George Whitefield, and caught his seraphic fire.
Firmly believing in the near approach of the'latter-day glory,'
when the Jews, with the fullness of the Gentiles, shall hail their
Redeemer, and bow to his gentle sceptre, a number of worthy




DANIEL MARSHALL.                    19
characters ran to and fro through the Eastern States, warmly exhorting to the prompt adoption of every measure tending to
hasten that blissful period. Others sold, gave away, or left their
possessions, as the powerful impulse of the moment determined;
and, without scrip or purse, rushed up to the head of the Susquehanna, to convert the heathens, and settled in a town called Onnaquaggy, among the Mohawk Indians.  One, and not the least
sanguine, of these pious missionaries, was my venerable father.
Great must have been his faith! great his zeal I when, without
the least prospect of a temporal reward, with a much-beloved wife
and three children, he exchanged his commodious buildings for a
miserable hut; his fruitful fields and loaded orchards for barren
deserts; the luxuries of a well-furnished table for coarse and
scanty fare; and numerous civilized friends for rude savages 
He had the happiness, however, to teach and exhort for eighteen
months in this place, with considerable success. A number of
the Indians were, in some degree, impressed with eternal concerns, and several became cordially obedient to the gospel. But
just as the seeds of heavenly truth, sown with tears in this unpromising soil, began to appear in their first fruits, the breaking
out of war among the savage tribes occasioned his reluctant
removal to Connogogig, in Pennsylvania. From thence, after
finding it much more difficult to benefit Scribes and Pharisees than
Publicans and sinners, he removed to a place near Winchester, in
Virginia.
"Here he became acquainted with a Baptist church belonging
to the Philadelphia Association; and as the result of a close,
impartial examination of their faith and order, he and my dear
mother were baptized by immersion, in the forty-eighth year of
his life. He was now called, as a licensed preacher, to the unrestrained exercise of his gifts; and though they were by no means
above mediocrity, he was instrumental in awakening attention, in
many of his hearers, to the interest of their souls.
"Under the influence of an anxious desire to be extensively
useful, he proceeded from Virginia to Hugwarry, in North Carolina, where his faithful and incessant labors proved the happy
means of arousing and converting numbers. Being evidently
and eminently useful, as an itinerant preacher, he continued his




20                   DANIEL MARSHALL.
peregrination to Abbott's Creek,-in the same State, where he was
the instrument of planting a church; of which he was ordained
pastor, in the fifty-second year of his age, by his brothers-in-law,
Rev. Messrs. tIenry Ledbetter and  Shubael Stearns.  Soon
after receiving this honor, my reverend father, traveling at
different times into Virginia, baptized Colonel Samuel IHarriss,
with whom he immediately afterwards made several tours, -and
preached, and planted the gospel in various places, as far as
James River. It was but a few years after his ordination, before,
induced by appearances of increasing usefulness, he took an affectionate leave of his beloved charge, and settled on Beaver Creek,
in South Carolina.
"In this place, likewise, a church was raised under his ministry; and until brought to a good degree of. maturity in divine
things, was an object of his tender and unremitted care and solicitude. At the direction of divine Providence, as he conceived,
and as subsequent events have proved, his next removal was to
Horse Creek, about fifteen miles north of Augusta.
"The fruits of his labors in this place remain in a respectable
church, some of whose sons, raised up under his care, have successfully diffused the light of divine truth through various benighted regions.  From  Horse Creek my aged father made his
first visits to this State. On the second or third of these, while
in prayer, he was seized, in the presence of his audience, for
preaching in the Parish of St. Paul, and made to give security
for his appearance in Augusta, on the. following Monday, to
answer this charge. Accordingly, he stood a trial, and after his
meekness and patience were sufficiently exercised, he was ordered
to come, as a preacher, no more into Georgia.
"In the words of an Apostle, similarly circumstanced, he
replied,'Whether it be right to obey God, or man, judge ye.'
Consistently with, this just and spirited replication, he pursued his
luminous course; and on the 1st of January, 1771, came with his
family, and took up his final earthly residence at the Kioke. The
following spring the church here was formed, and it is famous
for having furnished materials for several other churches. For
this purpose many common members have been dismissed, and
several ministers ordained.  Among these are Rev. Messrs.




DANIEL MARSHALL.                     21
Saunders Walker, Samuel Newton, Loveless Savage, Alexander
Scott, and the writer of this article.  Through God's blessing on
the ministry of her indefatigable founder and pastor, this church
continued to lengthen her cords and strengthen her stakes,
breaking forth on the right hand and on the left, until our beloved
country was unhappily involved in the horrors of war.  No
scenes, however, from the commencement to the termination of
hostilities, were so gloomy and alarming as to deter my inestimable
father from  discharging the duties of his station.  Neither
reproaches nor threatenings could excite in him the least
appearance of timidity, or anything inconsistent with Christian
and ministerial heroism. As a friend to the American cause, he
was once made a prisoner, and put under a strong guard. But,
obtaining leave of the officers, he commenced and supported so
heavy a charge of exhortation and prayer, that, like Daniel of
old, while his enemies stood amazed and confounded, he was
safely and honorably. delivered from this den of lions. Even the
infirmities of old age, and the evident approach of the king of
terrors, were not sufficient to shake his faith or hope, nor in the
least perceivable degree to abate his zeal.
A few months previous to his decease, rising in his pulpit,
which he had frequently besprinkled with his tears, and from
which he had as often descended to weep over a carelesss auditory,
he said,'I address you, my dear hearers, with a diffidence that
arises from a failure of memory and a general weakness of body
and mind, common to my years. But I recollect, "he that holds
out to the end shall be saved;" and I am resolved to finish my
course in the cause of God.'
"Accordingly, he attended public worship regularly, even
through his lingering mortal illness, until the last Sabbath but
one before his dissolution. In his family he invariably performed
his usual round of holy duties, until the morning immediately
preceding his happy change. Fully apprised of this, as at hand,
and perfectly in his senses, he expressed, distinctly and emphatically, his steady and increasing confidence of future bliss.
"The following, taken by me in the presence of a few deeply
affected friends and relatives, as he delivered them, were his last
words:



22                  DANIEL MARSHALL.
"'Dear brethren and sisters, I am just gone.  This night I
shall, probably, expire. But I have nothing to fear. I have
fought a good fight; I have finished my course; I have kept the
faith. And henceforth there is laid up for me a crown of
righteousness. God has shown me that he is my God; that I am
his son; and that an eternal weight of glory is mine!'
"The venerable partner of his cares, and, I may add, faithful
assistant in all his labors, sitting bedewed with tears, by his side,
he proceeded:"'Go on, my dear wife, to serve the Lord. Hold out to the
end. Eternal glory is before us 1i
"After a silence of some minutes, he called me, and said,'My
breath is almost gone. I have been praying that I may go home
to-night. I had great happiness in our worship this morning,
particularly in singing, which will make a part of my exercises in
a blessed eternity.'
"Now, gently closing his eyes, he cheerfully gave up his soul
to God, with whom, I doubt not, he walks,'high in salvation and
the climes of bliss.'
"This solemn event took place at the dawn of the second day
of November, 1784, in the seventy-eighth year of his age.
"A suitable discourse to his memory was delivered from the
above-mentioned passage of holy writ, by the late Rev. Charles
Buffey.
"Whatever infirmities might appear in my certainly eminently
pious and extensively useful father, it would not become me to
bring them into view, except it were to show, as might easily be
done, that'e'en his failings leaned to virtue's side.' And I
handle too feeble a pen to delineate the various excellent qualities
and graces which adorned him in every relation he sustained
through life.  I will only say"'Tho' no proud pile, learn'd pen, nor letter'd stone
His virtues rare, to late-posterity reveals;
He'll ever shine, and waxingly has shone,
Through rolling years, in ministerial seals.'"
It may be proper to add, that Mr. Marshall was twice married.
Concerning his first wife nothing is known. We copy a few lines




DANIEL MARSHALL.                     23
from editorial remarks of the "Repository," in which, besides a
reference to his family, there is found a eulogy, which is believed
to be merited:"In 1748 Mr. Marshall married his second and last wife, Miss
Martha Stearns, sister to Rev. Shubael Stearns.  Mr. Marshall
had the rare felicity of finding in this lady a Priscilla, a helper in
the gospel.  In fact, it should not be concealed that his extraordinary success in the ministry is ascribable, in no small degree, to
Airs. Marshall's unwearied and zealous co-operation. Without
the shadow of a usurped authority over the other sex, Mrs.
Marshall, being a lady of good sense, singular piety, and surprising elocution, has, in countless instances, melted a whole concourse
into tears by her prayers and exhortations.
"Another cause to which Mr. Marshall's distinguished utility
is attributable, in a great measure, was his bold and independent
method of procedure.  With a soul expanded by contemplations
on august objects, a boundless ambition directed to a correspondent prize, and the world completely under his feet, he was capable
of the most difficult and arduous enterprises, and could be dismayed by no dangers. Superior to local attachments, he went
from place to place, instructing, exhorting, and praying for
individuals, families, and congregations, whether at a muster, a
race, a public market, the open field, an army, or a house of
worship; wherever he was able to command attention.
"Such conduct was, indeed, and may still, by many, be considered irregular, and little less than as savoring of insanity.
But if he acted in some of these instances as if he were beside
himself, it was for the sake of precious souls; and the fruits of
his astonishing exertions have abundantly shown that he was constrained by the love of Christ.
"It may possibly be thought that Mr. Marshall was the subject
of delusive hope; that he was culpably enthusiastic, when he left
New England, with a family, to roam under the rising beams of
the latter-day glory, as he supposed, for the conversion of souls.
But let this matter be fairly considered, and it will appear that
his most sanguine expectations must have so far been fully
realized.  Since the period at which Mr. Marshall commenced
his career, many burning and shining lights have aroused a




24                JOHN ALDERSON, SEN.
slumbering world, and liberally shed the lustre of truth in its
darkest recesses; thousands of able and evangelical writers and
preachers have been raised up, and as many gospel churches
formed; a revolution in America has bestowed religious liberty
on one quarter of the globe; the system of the man of sin has
been almost demolished; liberty of conscience has made rapid
advances in Europe; the shouts of all truly religious denominations have been mingled at the funeral of bigotry; the Scriptures
have been translated into several barbarous languages; missionaries have gone out, literally, into all the world;. and sinners of
all descriptions have fallen, by thousands, beneath the sword of
the Spirit, which is the word of God.
" Now, can it be reasonably presumed, that when Mr. Marshall,
in the fervor of his piety, exchanged New England for the Mohawk
nation, he expected, that by this time the kingdom of Christ
would be more triumphant than the present advanced state of
religion throughout the world fully justifies?
"As to any special confidence that Mr. Marshall might have
had in God, as engaged to preserve and prosper a family devoted
to His service, the reader will probably be of opinion that it could
not have been stronger than it ought to have been, in view of the
promises on which it was based."
JOHN ALDERSON, SEN.
No man of his day was more distinguished among the Baptists,
than he whose name precedes this sketch. He was one of the
earliest evangelical preachers of Western Virginia. To him are
many of the churches indebted under God for their existence and
growth.  He was born in Yorkshire, England, and came to this
country when quite young. The circumstances under which he
left his native land were peculiar. His father, a minister of
useful talents and respectable character, opposed, with considerable violence, a matrimonial connection he was about to form.
To divert the attention of his son from this alliance, he prevailed




JOHN GARRARD.                     25
on him to travel, and furnished him with a horse and the requisite
funds.  In a short time these means were exhausted, and the
prodigal was at length bound on board a vessel, which brought
hiMr, without the consent or knowledge of his parents, to America.
On arriving in this country, he was hired by the captain, for his
passage money, to a respectable farmer of New Jersey by the
name of Curtis.  His conduct during his term of labor was such
as to gain the esteem of Mr. Curtis. He afterwards married his
daughter, and was highly respected by all with whom he became
acquainted.
A short period subsequent to his marriage, the subduing grace
of God arrested him. He became a believer in Christ Jesus, and
was baptized in his name.  With his characteristic energy, he at
once began to recommend the Saviour to others. Having removed
to Germantown, Pennsylvania, he continued in that vicinity to
preach the gospel until the year 1755, when he removed to the
County of Rockingham, Virginia. Upon his settlement in this
State, he applied himself to the work of the ministry, and within
twelve months a Baptist church was constituted, called Smith's
and Lynville Creek Church, in the County of Rockingham. He
became the pastor.  This connection was retained about sixteen
years, when he removed to the County of Botetourt.
In the year 1781, about nine years after his removal, he was
called to the rest of heaven.
JOHN GARRARD.
THE subject of this memoir was among the earliest and most
successful Baptist ministers of Virginia. Nothing is known of
his parentage, the circumstance of his conversion, or his entrance
into the ministry.  He migrated from the State of Pennsylvania
to the County of Berkeley, Virginia, in the year 1754, and there
labored for some time as a preacher of the gospel. That part of
the country was then sparsely inhabited, and subject to the assaults
of the Indians.  Having been frequently annoyed by them, most
VOL. 1.                  3




26                    JJAMES READ.
of the Church, with Mr. Garrard, removed below the Blue-ridge,
and settled for awhile in the County of Loudon.  During his
stay there, he was instrumental in the conversion of many sinners.
From house to house he went, warning men to flee the wrath to
come, and preaching Christ, and him crucified.
Thus, what seemed at the time a heavy trial, was made to
eventuate in good.  Such was his success that it was deemed
expedient to constitute another church, which was called Ketockton.  When the Ketockton Association was formed, consisting
only of four churches, he was one of the delegates, and assisted in
the deliberations of the meeting. This was after his return to
the County of Berkeley.  He continued to serve the Mill Creek
Church until his death. For some time he was also employed in
supplying Buck Marsh Church, in the County of Frederick.  In
addition to these efforts in his own immediate vicinity, he delighted
to spend as much time as possible in carrying abroad the blessed
gospel. Like the Apostle of the Gentiles, he cherished a holy
ambition to preach Christ where he had not been named. In the
journeys of that devoted man, David Thomas, he was frequently
accompanied; by Elder Garrard, and proved a most faithful and
successful coadjutor.
His talents were by no means inconsiderable. Such was the
estimation in which he was held by his brethren, that for several
years in succession he was chosen Moderator of the Association.
He was a speaker of lively address. In his whole ministerial
course, he was distinguished by a glowing and persevering zeal.
He continued to vindicate his Master's cause, until, at an advanced
age, he was called to give account of his stewardship.
JAMES READ.
VERY little is known concerning the history of James Read,
before his conversion to God. According to his own account, he
was in very early life the subject of much alarm, under the consciousness of his guilt, as a transgressor of the Divine law.  He
seems, however, to have entertained, on the subject of religion




JAMES READ.                       27
generally, very incorrect ideas. It was not until 1756, he being
then about thirty years old, that he submitted to the sway of the
Prince of peace. His conversion took place in North Carolina,
under the ministry of Elder Daniel Marshall.  Up to this period,
his opportunities for mental improvement were quite limited,
insomuch that, at the time he entered the ministry, he could
neither read nor write.!Under the tuition of his wife, he was
soon able to peruse the pages of unerring truth.
Although he was in many respects unqualified to instruct in
spiritual things, as an evangelist he was successful in winning
souls to Christ. His spirit was stirred within him, when he
beheld the thousands around him exposed to ruin; and he lifted
up his voice in simplicity and godly sincerity, declaring the gospel
of Christ. He traveled extensively both in North Carolina and
Virginia. Indeed his talent seems to have been peculiarly suited
to itinerant labor. In company with Samuel Harriss in one of
his journeys, seventy-five, and in another more than two hundred,
were buried with Christ in baptism.
It is painful to be compelled to state, that for some impropriety
of conduct, he was excluded from the fellowship of his Christian
brethren. After the lapse of two or three years, when satisfactory
evidence had been afforded to the church of his repentance, he
was restored to their affections, and to the full exercise of his
ministerial functions.  To the end of his course he exhibited a
blameless life, and was made of God useful in his cause.
Notwithstanding the piety and success of this man of God, he
was evidently in some things enthusiastic.  He was too much
inclined to regard his impressions as immediately from heaven.
To this he was subject from childhood. It is partly to be accounted for from the fact, that he was almost altogether uncultivated, and that the early part of his life was passed in a time of
comparative ignorance.
His death took place in 1798, in the seventy-second year o7
his age, having been more than forty years engaged in the
ministry. His end is said to have been most triumphant. He
was willing to leave the world, because he expected to be with'
Christ.  In taking his departure, he said to a friend: "Do you
not see the angels waiting to convey my soul to glory?"




28                  WILLIAM MURPHY.
WILLIAM MURPHY.
ALTIJOUGH Elder William Murphy finished his course in one
of the Western States, a brief reference to his life and labors
deserves a place in this work.  Under the ministry of Elder
Shubael Stearns, he was awakened and led to Christ, and by him
he was baptized. He began to proclaim the gospel at a very
early period of our denominational history, and occupied quite a
conspicuous station in the ministry. His labors were mostly
performed in the southwestern parts of the State,-the region
now occupied by the Roanoke and Strawberry Associations. IIe
preached much also in the State of North Carolina.
His exertions were attended with success. As his natural
powers of mind were good, his addresses attracted considerable
attention, and many were brought to a knowledge of the truth.
The Lord honored him with being the principal instrument in the
conversion of Samuel Harriss, whose usefulness in the church was
afterwards so extensive.
His discourses were of a doctrinal cast. About the year 1175,
a very considerable discussion took place among the churches, on
the extent of the atonement. In this controversy, Elder Murphy
took an active part. It is believed, however, that he was more
ambitions to become the instrument of glorifying the Saviour in
the salvation of souls, than to distinguish himself as an able
polemic.
JOSEPH MURPHY.
THIS laborer in the vineyard of Christ was a brother to William
Murphy. He was baptized by Elder Shubael Stearns.  He did
not, when young, enjoy very favorable opportunities for the cultivation of his mental powers. But when born of God, and called
to labor in word and doctrine, he assiduously applied himself to
study, and became considerably improved. He was possessed of
a fearless temper, and was thus qualified to stem the torrent of




DUTTON LANE.                      29
persecution, which in his day rolled in upon the church. He and
his brother were reproachfully called "the Murphy boys," in
allusion to their youth. But this he regarded not. Ile was not
easily daunted by the opposition of his foes. When, on a certain
cccasion, he was apprehended and tried for daring to preach
without a warrant from the establishment, he defended himself in
the most manly and Christian-like style. Such was the impression
produced on the minds of those who heard him, that he was at
once acquitted and set at liberty.
After laboring successfully many years in the State of Virginia,
he removed to North Carolina, and became pastor of a church on
Deep Creek, in the County of Surry. In that region, he was*
eminently useful.  It is said by Mr. Benedict, that he was considered the most distinguished minister of the Yadkin Association.
His influence was also considerably felt in the State of South
Carolina.  In the year 1766, he assisted in the constitution of
the Congaree Church, which has since then much prospered.
The particulars of Mr. Murphy's last days are not known. He
was living in the year 1803, being then more than eighty years
of age. He was characterized for his peculiar cheerfulness, and
was much respected by all who knew him.
DUTTON LANE.*
DUTTON LANE was born November 7th, 1732, near the City
of Baltimore.  At what time he became a resident of Virginia,
is not known; but he was baptized by Shubael Stearns, in 1758.
Hie was ordained to the ministry, and, probably, to the care of
Dan River Church, October 22d, 1764, having commenced public
speaking immediately after he was baptized.  Mr. Lane was not
a man of much learning; but, having a strong constitution, a
commanding voice, and fervent spirit, he did great things in his
Master's service.
Unenlightened as the Virginians were, at that time, it was not
to be expected that he would be allowed to go in peace. His
* Preparecld by Elder R. B. Semple.




30                    DUTTON LANE.
own father was among the first to set his face against the Baptists generally, and against his own son Dutton in particular. Ile
once pursued him with an instrument of death.  It fell out,
however, that instead of killing his son, he was himself slain by
the sword of the Spirit, from which he soon after revived with a
hope of eternal life,' and was baptized by that very son whom he
would have slain.
Mr. Lane was once preaching at a place called Meherrin, ill
Lunenburg County, where a Mr. Joseph Williams, a magistrate,
charged him, before the whole congregation, not to come there to
preach again. Mr. Lane mildly replied, that as there were many
other places where he could preach without interruption, he did
not know that he should come there again shortly. After wishing
peace to the rest of the company, he gravely addressed Mr. Williams, and said, "Little, sir, as you now think it, my impressions
tell me that you will become a Baptist, a warm espouser of that
cause which you now persecute." This prediction came to pass;
for, in about twelve years, Williams embraced religion, was baptized, and became a zealous member and useful deacon in the
church that was afterwards formed at that place.
Once he was preaching against drunkenness, and exposing the
vileness and danger of the practice, when one John Giles stood
up, saying, angrily, "I know who you mean," and with a blasphemous oath declared, "I'll demolish you." But this self-condemned
sot was prevented from doing any harm.
One William Cocker had conceived such malignity against the
Baptists, that he was accustomed to say, that he would rather go
to hell than heaven, if going to heaven required him to be a
Baptist.  But falling in, accidentally, where Mr. Lane preached,
he was struck with deep conviction; and being delivered by converting grace, he became a pious Baptist.
Mr. Lane continued preaching till his death; but the latter
part of his life was somewhat obscured by his adopting and
maintaining certain strange opinions.:  By diving into subjects
not revealed, and rather neglecting those which were obvious and
more important, he was much less regarded. He lived and died
a pious man, however, in the estimation of those who knew him
well.




SAMUEL HARRISS.                    31
SAMUEL HARRISS.
FROM the few reminiscences which remain of the life and
labors of Samuel Harriss, he may be recognized as one of the
most laborious and useful ministers of the last century. He was
born January 12th, 1724, in the County of Hallover, Virginia,
but in early life settled in Pittsylvania. Before his conversion to
God, he not only maintained a reputable character, but occupied
several prominent stations in society-such as "church warden,
sheriff, justice of the peace, burgess for the county, colonel of the
militia, captain of Mayo Fort, and commissary for the fort and
army." To fill these offices he was, without doubt, well qualified,
not only by the kindness of his heart and his engaging manners,
but by the possession of a vigorous and cultivated mind.
It was not until he had reached his thirty-fourth year that he
became the subject of the Redeemer's kingdom.  His serious
impressions seem to have been occasioned by mingling with the
pious, and reading the sacred Scriptures.  He had not been
accustomed to hear the gospel preached by the Baptists, a sect
of people who for some time had been exciting much attention by
the simplicity and zeal with which they recommended the truth of
God.  In the perplexity and distress of his mind, Mr. Harriss
determined to be present at some of their meetings.  It is said
that when engaged in the army, in the discharge of his official
duties, he providentially found an opportunity of hearing the
gospel by Joseph and William Murphy, who had appointed a
meeting at a house near Allen's Creek, on the road leading from
Booker's Ferry, on Staunton, to Pittsylvania Court-house. As the
people were collecting, Colonel Harriss rode up, splendidly attired
in his military habit. What is to be done here, gentlemen? said
Harriss. Preaching, colonel. Who is to preach? The Murphy
boys, sir. I believe I will stop and hear them.  He dismounted.
The house was small, and in one corner stood a loom, behind
which the colonel seated himself. The Lord's eye was upon him,
and the truth became effectual in deepening his convictions. Such
was his agony of mind, that at the close of the meeting bhis




3 9                  SAMUEL HARRISS.
sword and other parts of his regimentals were found scattered
around him.
Some time after this, he was introduced into the liberty of the
children of God.  His joy in realizing deliverance from  the
kingdom  of darkness was of the most rapturous kind; and a
fixed determination was formed to consecrate himself to the
service of "Him who died for him, and rose again."  Although,
in view of the persecutions with which the Baptists were assailed,
and his own elevation in society, there was strong temptation to
neglect his duty, he nevertheless chose to suffer affliction with
this despised people, and was, in 1758, baptized by Elder Daniel
Marshall.
He commenced his ministerial course during the year succeeding his connection with the church. It was evident from the
time of his conversion, that the Lord designed to make him
extensively useful in building up his cause in Virginia. He made
a relinquishment of his worldly honors, and gave himself wholly
to the work of preaching the gospel.  For seven or eight years
his labors were mostly confined to Pittsylvania and the neighboring counties.  It is remarkable that during this time he had not
been authorized by the church, of which he was a member, to
administer the ordinances, although he filled the office of a ruling
elder. Some peculiarity of sentiment relative to the ministerial
office, was most probably the occasion of this delay, for while he
preached the word and exercised the pastoral rule, he did not
officiate in baptism and the Lord's supper.
In 1769 he was ordained, and began to administer the ordinances. Mr. James Ireland, who was afterwards so distinguished
in the Baptist ministry of Virginia, was the first individual he
baptized. Mr. Ireland thus refers to this circumstance:-"iHe
was a great favorite of the ministers in Virginia, and they had
planned it among them that I should be the first person he baptized. He was considered a great man in the things of time and
sense, but he shone more conspicuously as a luminary of the
church.  He was like another Paul among the churches.  No
man was like-minded with him.  As the sun in his strength, he
passed through the State, displaying the glory of his adorable
Master, and spreading his light and heat to the consolation of
thousands. "




SAMUEL HARRISS.                    33
The following extract, from the pen of Elder John Leland,
will not here be out of place. At that time Mr. Leland lived
in Virginia: "In August, 1786, I attended a meeting of the
General Committee at Buckingham; after which I traveled
southward to Pittsylvania, to visit that great man of God, Rev.
Samuel Harriss.  I had met Mr. iarriss before on the banks of
James River, and accompanied him at his meetings through
Goochland, Fluvanna, and Louisa, to Orange.  At a meeting in
Goochland, after preaching was over, Mr. Harriss went into the
yard, and sat down in the shade, while the people were weeping
in the meeting-house, and telling what God had done for them, in
order to be baptized.  A gentlewoman addressed Mr. Harriss as
follows:'Mr. Harriss, what do you think all this weeping is
for? are not all those tears like the tears of a crocodile? I
believe I could cry as well as any of them, if I chose to act the
hypocrite.' On this address, Mr. Harriss drew a dollar out of
his pocket, and replied,' Good woman, I will give you this dollar
for a tear, and repeat it ten times;' but the woman shed no tears.
In 1787 Colonel Harriss made me a visit, whose coming called
out a vast crowd of ministers and people.  His eyes-his every
motion was preaching; but after he had read his text, his mind
was so dark that he could not preach; and of course the lot fell
on me. From my house he went down to Spottsylvania, where
the work of the Lord, like a mighty torrent, broke out under his
ministry. "
At this period he had become well known throughout Virginia.
His journeyings had extended to the more eastern and northern
portions of the State; and wherever he went, the truth, in its
simplicity, was dispensed.  His success as an evangelist was
most astonishing. The gospel, preached by him, was attended
by the Spirit of God, and made effectual in the conversion of
many souls. It is said that he had been allowed, with tokens of
the Divine blessing, to preach Christ crucified in almost every
part of Virginia, and in many parts of North Carolina. The
estimation in which he was universally held, may be ascertained
from the fact, that when the General Association decided that
the apostolic office was designed by the head of the church to be
perpetual, he was unanimously chosen to fill this office.  This
VOL. I.-C




34                   SAMUEL HARRISS.
unscriptural decision was made, and the appointment conferred
in the year 1774. The office was retained by him but a few
months.  This circumstance is referred to simply for the purpose
of showing how far, by his labors of love, he had gained the
affections and confidence of his brethren.
Perhaps few men of the eighteenth century contributed more
to extend the truth and ordinances of the New Testament than
Samuel Harriss.  He was in almost all respects well qualified to
secure the attention of those who heard him.  "His manners,"
says Mr. Semple, "were of the most winning sort.  He scarcely
ever went into a house without exhorting and praying for those
he met there.  As a doctrinal preacher, his talents were rather
below mediocrity; unless at those times when he was highly
favored from above, then he would sometimes display considerable
ingenuity.  His excellency consisted chiefly in addressing the
heart; and perhaps even Whitefield did not surpass him in this
respect.  When animated himself, he seldom failed to animate
his auditory."
The fact has been already alluded to, that his influence among
the Baptists of Virginia was deservedly extensive.  He was
called to preside at most of the associations, and other meetings
for business which he attended.  In the struggles that took place
between the Baptists and the established church, he, was also
honored to take a very prominent part. He was not, however,
required by his Master to sustain the same fiery persecutions
which were endured by some of his brethren.  His influence in
society previously to his conversion, as well as his naturally fearless spirit, contributed much to his advantage.
It is not intimated that no trials were suffered, or sacrifices
made, by this man of God. He gave up all for Christ. "Being
in easy circumstances," says Mr. Semple, "when he become reli..
gious he devoted not only himself, but almost all his property, to
religious objects.  He had begun a large new dwelling-house,
suitable to his former dignity, which, as soon as it was finished,
he appropriated to the use of public worship, continuing to live
in the old one.  After maintaining his family in a very frugal
manner, he distributed his surplus income to charitable purposes."
Persecutions also were suffered.  Among other things mentioned




SAMUEL HARRISS.                     35
by Mr. Semple, he states, "that he was once arrested and carried
into court as a disturber of the peace.  In court, a Captain
Williams vehemently accused him as a vagabond, a heretic, and
a mover of sedition everywhere.  Mr. Harriss made his defence.
But the court ordered that he should not preach in the county
again for the space of twelve months, or be committed to prison.
The colonel told him that he lived two hundred miles from
thence, and that it was not likely he should disturb them again in
the course of one year.  Upon this he was dismissed.  From
Culpepper he went into Fauquier, and preached at Carter's Run.
From thence he crossed the Blue-ridge, and preached in Shenandoah. On his return, he called at Captain Thomas Clanalhan's,
in the County of Culpepper, where there was a meeting. While
certain young ministers were preaching, the word of God began
to burn in Colonel Harriss's heart.  When they finished, he
arose and addressed the congregation:'I partly promised the
devil, a few days past, at the court-house, that I would not
preach in this county again in the term of a year. But the devil
is a perfidious wretch, and covenants with him are not to be
kept; and therefore I will preach.'  He preached a lively,
animating sermon. The court disturbed him no more.
"On one occasion, in Orange County, he was pulled down as
lie was preaching, and dragged about by the hair of the head,
and sometimes by the leg. His friends rescued him. On another
time, he was knocked down by a rude fellow while he was preach-ing. But he was not dismayed by these, or any other difficulties.
To obtain his own consent to undertake a laudable enterprise, it
was sufficient for him to know that it was possible. His faith
was sufficient to throw mountains into the sea, if they stood in
the way. He seems also never to have been appalled by the fear
or the shame of man. He could confront the stoutest son of
pride."
The views of Elder Harriss underwent a very material change
in the latter part of his ministry, with reference to the obligation
of the churches to support those who employ their time in preaching the gospel.  For many years he not only entertained, but
taught the sentiment, that no pastor or evangelist should expect
remuneration for his services. This course was pursued in oppos



36                   SAMUEL HARRISS.
ing the support of the established church by legal taxation. But
he lived to deplore the extreme to which he had allowed himself
to go; an extreme as opposed to justice as it is to revelation.
The following well-authenticated anecdotes exhibit most interestingly his change of opinion on this subject: —*
" He, with several others, officiated in the ordination of a young
man living near the City of Richmond. This young man had a wife
and two or three children dependent on his efforts for support; he
was in moderate circumstances, but industrious and economical,
and they were comfortable and happy.  In the charge which was
delivered by Elder Harriss, he took occasion to refer to the salaries of ministers, in allusion to the recent circumstances of the
established religion in Virginia, and adjured the young brother
to give his life to the work, trust to the Lord for support, but
never to receive a cent for preaching; no, never! The services
closed, and the brethren separated.  Some five or six years after
this event, Elder Harriss and another brother, passing late in the
evening through this neighborhood, remembered the affectionate
and talented young minister, wished to know how he did, and determined to spend the night at his house.  They rode up to his
residence, but as they approached, they observed that his fields
were but half tilled, his fences dilapidated, and his farm nearly
destroyed by the stock. His house and yard were in keeping
with his other affairs. Everything had the appearance of neglect,
and evidently all was hastening to ruin. They called. His wife
came to the door.  How changed! She did not now wear her
former rosy and contented appearance, but was emaciated, pale,
and care-worn. Brother  -  was not at home; he was absent on
a tour of preaching, and, said his companion, he is scarcely ever
with us.  They told her they had come to spend the night with
the family. She remarked that nothing could give her greater
pleasure than their company and conversation, but she had not in
the house a meal to place before them. Well, said they, never
mind that, feed our horses, we are not hungry; we can wait until
morning, and stop for breakfast on our way. I am sorry, said
* Extracted from " The Baptist," published in Tennessee, Elder R. B. C
Howell, editor.




SAMUEL HARRISS.                     37
she, we have nothing on the farm we can give your horses, unless
we cut down some green corn. How is this, said the venerable
minister, does not Brother -- provide for his family? He cannot do it, said his wife, weeping-he preaches constantly, and you
know when he was ordained you charged him never to receive
anything for preaching; to which advice he has always strictly
adhered. The ministers bade her farewell, and turned away from
this scene of suffering and poverty with aching hearts.  The
teachings of the word of God rushed powerfully upon the mind
of Elder Harriss, and he was oppressed with a view of the consequences of his unfaithfulness. The next day he met the congregation; he could no longer forbear, but nobly confessed his error
before the assembled multitude; he that day preached on the
duty of ministerial support, relating this event, and reminding
them of the ease with which many of them who were living in
affluence could relieve this distress."
On another occasion, when traveling in'company with a brother
in the ministry, the conversation was directed to this subject. He
confessed the error he had indulged in the early part of his ministry, at the same time deploring the influence he had exerted on his
brethren who labored in word andc doctrine, and especially on the
churches; an influence which he saw was likely to be most injurious to the interests of religion.  Such was the anguish of his
mind, in reviewing his course, that he insisted on retiring to the
forest and making it a subject of special prayer.  There, with
strong crying and tears, he lifted up his confessions and petitions
in the name of his ascended Redeemer.
Respecting the last moments of this servant of Jesus Christ but
little is known. For some time before his death he was seized
with an attack of paralysis, from which he never entirely recovered.
Though on this account his labors were much interrupted, he still
continued, to the extent of his ability, to recommend to all around
him the service of his Master.  He was not willing to be an idler
in the vineyard of the Lord. At length, after having seen more
than threescore years and ten, he took his departure from this
scene of toil and pain, to receive a crown of life.
This sketch will be closed by one or two anecdotes, related by
Elder Semple, with a few reflections from his pen:VOL. T.                    4




38                 ASAMUEL HARRISS.
"When he first began to preach, his soul was so absorbed in
the work, that it was difficult for him to attend to the duties of
this life.  A man owed him a sum of money, which he actually
stood in need of, to defray the expenses of his family.  He went
to the man, and told him he would be very glad if he would discharge the debt he owed him. To which the man replied, he
could not pay him the money. Harriss said,'I want the money
to buy wheat for my family. You have a good crop by you-I
had rather have wheat than money.' The man answered,'I have
other uses for my wheat.''How, then,' said Mr. H.,'do you intend
to pay me?'' I never intend to pay you until you sue me,' replied
the debtor.' Mr. Harriss left him, meditating, good God, said he
to himself, what shall I do? Must I leave preaching to attend
to a lawsuit? Perhaps a thousand souls will perish in the mean
time for the want of hearing of Jesus.  No! I will not I Well,
what will you do for yourself? What? I will sue him at the
court of heaven.
" Having resolved what to do, he turned aside into a wood, and
fell upon his knees, and thus began his suit:'O blessed Jesus!
thou eternal God, thou knowest that I need the money which the
man owes me, to supply the wants of my family; but he will not
pay me without a lawsuit.  Dear Jesus, shall I quit thy cause,
and leave the souls of men to perish?  Or wilt thou, in mercy,
open some other way of relief?' In this prayer, Mr. H. found
such tokens of Divine goodness, that, to use his own words, Jesus
said unto him:'Harriss! keep on preaching, and I will become
security for the payment.'
"Mr. H. having his debt thus secured, thought it most proper
to give the debtor a discharge. Accordingly, he shortly after,
passing by to a meeting, carried a receipt in full to the man's
house, and gave it to his servant, desiring him to give it to his
master. On his return by the house, after meeting, the man hailed
him at his gate, and said,' Mr. H. what did you mean by the receipt you sent this morning?' Mr. H. replied,'I meant just as I
wrote.''Well, but I have not paid you,' answered the debtor.
Harriss said,'True; and I know, also, that you said you never
would, unless the money came at the end of an execution; but,
sir, I sued you in the court of heaven, and Jesus has agreed to




DANIEL FRISTOE.                    39
pay me. I have therefore given you a discharge!' This operated
so effectually upon the man's conscience, that in a few days he
prepared and sent to Mr. H. wheat enough to discharge the debt.
"Some of the Christian worldlings of the present day will say:
Aye! but this will not do often. We answer: The principle is
correct at all times, viz., to commit our grievances to our heavenly
Father, and trust him for a full recompense. How differently do
those brethren act, who, for the mere pelf of this world, not only
go to law with the wicked, but with their own brethren! And
sometimes, in order to gain their point, will strive to blast their
reputation in open court!  For the honor of religion, it must
here be added, that these things have seldom (we wish we could
say never) occurred among the Baptists.
"A criminal, who had been just pardoned at the gallows, once
met him on the road and showed him his reprieve.  Well, said
he, and have you shown it to Jesus?  No, Mr. Harriss, I want
you to do that for me. The old man imniediately descended from
his horse in the road, and making the man also alight, they both
kneeled down. Mr. H. put one hand on the man's head, and with
the other held open the pardon. And thus, in behalf of the criminal, returned thanks for his reprieve, and prayed for him to obtain
God's pardon also.
"A volume might be filled with entertaining anecdotes respecting this venerable man."
DANIEL FRISTOE.
ELDER DANIEL FPISTOE was born in the County of Stafford,
December 7th, 1739.  His parents were in comfortable circumstances, but the advantages of even -a liberal English education
were not enjoyed. Some attention was given to his morals, for,
in childhood and youth, though of sprightly disposition and fond
of gay society, he was never known to indulge in the grosser vices
of the age. Up to the time of his conversion, he was accustomed
to attend the Episcopal Church, as his father's family were of that
order.




40                   DANIEL FRISTOE.
Nothing further can be gleaned concerning him until the grace
of God became magnified in the renovation of his heart. Elder
David Thomas seems to have been the honored instrument of leading him to the Saviour, in the twenty-third year of his age. The
following circumstance, which is related by Fristoe in his History
of the Ketockton Association, resulted in the production of serious
concern on the subject of his soul's salvation. He was induced,
probably by motives of curiosity, to ride several miles to hear a
Baptist minister preach. His horse having escaped and left him,
he was compelled to remain all night with the family at whose
house the meeting was held, and who were members of the Baptist church. In the evening, several, who a short time previous
had tasted and felt that the Lord was gracious, visited the family,
and soon entered into conversation on subjects pertaining to the
kingdom of God. How much good might be effected, if the moments were generally thus spent by those who fear the Lord, when
they meet together in the social circle! They would not only
promote each other's growth in knowledge and holiness, but a
spirit of inquiry might be awakened among those present who
knew not God.  Thus it was in relation to Daniel Fristoe.  He
had heard without emotion the discourse which was preached in
the course of the day, while the free interchange of sentiment
which was indulged among the disciples, led to the discovery of
his lost estate. Hie retired under the affecting consciousness that
he was destitute of the pearl of great price.  He beheld himself
to be justly exposed to wrath, and began to seek the way of salvation.  Under the ministry of Elder Thomas, he became acquainted with the way of life, and joyfully walked therein. " Jesus
Christ, and him crucified," became the foundation of his trust and
the joy of his heart. He delayed not to make known the happy
change he had realized. Immediately he was baptized by David
Thomas, and "went on his way rejoicing."
He did not engage in the work of the ministry until several
years after his conversion. The Lord's cause, however, was not
forgotten by him during this interval. At social prayer-meetings
he was quite useful as a leader, frequently exercising his talent in
exhortation. The church of which he was a member, at length
encouraged him to devote himself fully to the work of the ministry.




DANIEL FRISTOE.                     41
His own mind became satisfied that it was his duty to do so, and
subsequent events proved that the Lord was with him and blessed
his labors.  His journeys were frequent and extensive, during
which he made it his chief object to spread the news of salvation
through Jesus Christ.
*When Brent Town Church was constituted, Elder Fristoe was
called to preside over them.  This took place in the year 1773.
His labors having been successful in the State of Maryland, and
a church raised up, he also became their pastor.  In conjunction
with Elder William Fristoe, he traveled regularly to the County
of Frederick, a distance of seventy miles, preaching the gospel, and
was instrumental in originating Buck Marsh Church. Indeed,
wherever he went, many through his ministry were converted to
God.
His discourses were mostly of the hortatory character. By
his- brother, Elder William Fristoe, he is represented as having
been qualified to awaken attention by his warm and impassioned
manner.  There does not seem to have been much depth of
thought exhibited, and his style was far from being accurate or
beautiful. But he loved the souls of men, and sought to persuade them to turn from their sins to God. He was also very
deeply concerned to promote the harmony and purity of the
churches.
"An anecdote, related by William Fristoe, who served his
brother Daniel many years, shows the sources of ingenuity possessed by the latter, whose ministerial career, though short, was
remarkably successful.  The surviving brother, being himself a
careful and sound interpreter of the Scriptures, though he related
the anecdote with much pleasure, by no means recommended a
licentious freedom in spiritualizing the Divine Word. During a
public meeting, two- preachers were appointed to preach to the
same congregation on the same evening, the last of whom was
Daniel Fristoe. It so happened that the first preacher delivered
a tedious and uninteresting discourse. Daniel perceived that the
congregation were weary, and was sensible that his labor would
be in a great measure lost, unless he could, by some expedient,
rouse and fix their attention. He therefore, upon rising, proposed to dismiss the congregation, that the weary might retire,
4*




42                   DANIEL FRISTOE.
suggesting, at the same time, that if there were any who felt
themselves sufficiently free from  fatigue to remain, he would
address them after the others had withdrawn. He moreover proposed, for the satisfaction of those who might go, to tell them
the text from which he designed to speak; and, accordingly,
opening the book of Judges, he read a portion respecting Sampson and the foxes.  He then paused for the congregation to retire, but in vain, for the hearers were riveted to their seats, and
were all attentive to hear what could be said about Sampson and
the foxes. A rigid expounder of Scripture, such as William
Fristoe was, would have perceived very little gospel in this historical narrative; but the inventive genius of Daniel was at no
loss to find occasion for discourse concerning his Saviour. Under
the figure of Sampson the strong, he exhibited Him who is the
power of God; and he pointed out parallel circumstances in their
birth, their exploits, and their victories at death.  Under the
figure of the foxes, he portrayed the ministers of the gospel, wild
by nature, but tamed and brought into the service of the Redeemer by his invincible power, and sent forth, two and two, with
the craftiness of foxes, though with the harmlessness of doves.
From the tying of the foxes to each other, he inferred the agreement and affection that should subsist between gospel ministers.
The fire-brands between their tails, the burnt harvest of the
Philistines, and their consequent starving poverty, were, to the
lively imagination of the preacher, instructive emblems of the
terrors of the law, with which Christ's ministers are armed, the
destruction of a sinner's self-righteous hopes, and the miserable
poverty to which he is reduced, when he is brought at length to
lie a helpless suppliant at the Redeemer's feet. This exposition
was followed by a most animated exhortation. No man slept;
but the hearts of many were moved, and God blessed the truth
which was brought to view in this extraordinary and ingenious
discourse."
His ministerial career was brief. Having been appointed a
messenger from Ketockton to the Philadelphia Association, he
was, while in the last-named city, seized with the smallpox, from
which he partially recovered; but before he could return home, a
relapse terminated his existence.  He died at Marcus Hook, in




DAVID- THOMAS.                    43
the thirty-fifth year of his age. His remains were taken back to
Philadelphia, and interred in the burial-ground of the Baptist
Church.  He left to mourn his loss, a wife and seven children,
while his churches were deprived of a faithful and laborious
pastor.
DAVID THOMAS.
ELDER DAVID THOMAS was born at London Tract, Pennsylvania, August 16th, 1732. What the circumstances of his
parents were, is not known; though it is ascertained that when
a youth, he enjoyed facilities for the cultivation of his intellectual
powers. He was educated at Hopewell, New Jersey, under the
direction of the distinguished Isaac Eaton.  Such were his
literary attainments, that the Rhode Island College (now Brown
University) conferred on him the degree of Master of Arts.
No particulars have been obtained respecting the conversion
of Mr. Thomas, or his entrance into the work of preaching the
gospel. He seems to have commenced his labors as a minister
when quite young. Several excursions to the State of Virginia
were made by him before his removal thither, which took place in
the twenty-eighth year of his age.
About a year previous, he married Mrs. Shreve, of Maryland,
the widow of Mr. William Shreve, whose descendants were afterwards prominent in the history of Kentucky. This lady shared
with him in his toils and sorrows as a minister of Christ. Having
determined to devote himself, as a self-appointed missionary, in
the then sparsely settled portions of Virginia, he spent eighteen
months or more in the County of Berkeley. In the year 1762, he
visited Fauquier County, became instrumental in originating
Broad Run Church, and afterwards, on invitation, became their
pastor.
"The origin of the Broad Run Church, and the manner in
which Mr. Thomas was introduced among them, is thus related.
A short time previous to his removal to Virginia, two men in this
region, without any public preaching, became much concerned




4 1                  DAVID THOMAS.
about their souls; were convinced of the reality of vital religion,
and that they were destitute of it. While laboring under these
convictions, they heard of the Baptists (New Lights, as some
called them,) in Berkeley County, and traveled about sixty miles
over a mountainous way, in search of them. By the preaching
and conversation they were much enlightened and comforted, and
were so happy as to find what had hitherto been to them mysterious, how a weary and heavy-laden sinner might have rest.
The name of one of these men was Peter Cornwell, who afterwards lived to a good old age, and was so eminent for his piety
as to receive from his neighbors and acquaintance the title of'St.
Peter.' It is related by Mr. Edwards,' that this Peter Cornwell
induced Edmund Hays (the same man who removed from Maryland to Virginia in 1743) to remove and settle near him, and that
interviews between the families of these two men were frequent,
and their conversation religious and devout; insomuch that it
soon began to be talked of abroad as a very strange thing. Many
came to see them, to whom they related what God had done for
their souls. They exhorted, prayed, read the Bible and other
good books, to the spreading of seriousness through the whole
neighborhood. Cornwell and his companion (whose name is not
mentioned) in a short time made a second visit to Berkeley, and
were baptized; and Divine Providence had so ordered matters,
that in this visit they met with Mr. Thomas, whom they invited
to go down and preach among them. Hle accepted the invitation,
and settled with them as before related, and soon became the instrument of diffusing gospel light in Fauquier and the adjoining
counties, where ignorance and superstition had long prevailed.
" Mr. Thomas is said to have been a minister of great distinction in his day. Besides the natural endowments of a vigorous
mind, and the advantage of a classical and refined education, he
had a melodious and piercing voice, a pathetic address, expressive
action, and, above all, a heart filled with love to God and his
fellow-men. During a few of the first years of his ministry in
Virginia, he met with much persecution, being frequently assaulted
both by individuals and mobs. Once he was pulled down while
he was preaching, and dragged out of the house in a barbarous
manner. At another time, a malevolent individual attempted to




DAVID THOMAS.                     45
shoot him, but a by-stander wrenched the gun from him, and
thereby prevented the execution of his wicked purpose. The
slanders and revilings he met with, says Mr. Edwards, were innumerable; and if we may judge of a man's prevalency against
the devil, by the rage of the devil's children, Thomas prevailed
like a prince. But the gospel had free course; and Broad Run
Church, of which he was pastor, within six or eight years from
its establishment, branched out and became the mother of five or
six others. The Chappawamsick Church was constituted from
Broad Run in 1766.
"Elder Thomas traveled much, and the fame of his preaching
drew the attention of the people throughout an extensive circle,
so that, in many instances, they came fifty and sixty miles to hear
him. It is remarkable, that about this time there were multiplied
instances in different parts of Virginia, of persons who had never
heard anything like evangelical preaching, but who were brought,
through Divine grace, to see and feel their want of vital godliness.
Many of these persons, when they heard of Mr. Thomas and other
Baptist preachers, would travel great distances to hear them, and
to procure their services, as ministers of the gospel. By this
means the gospel was first carried into the County of Culpepper.
Mr. Allen Wyley, a man of respectable standing in that county,
had been thus turned to God, and not knowing of any preacher
in whom he had confidence, he had sometimes gathered his
neighbors, read the Scriptures, and exhorted them to repentance;
but being informed of Mr. Thomas, he, with some of his friends,
traveled to Fauquier to hear him. As soon as he heard, he knew
the joyful sound, submitted to baptism, and invited him to preach
at his house. He also preached in the County of Orange, and, in
company with Elder Garrard, carried the word of life through all
the upper counties of the Northern Neck."*
Elder Thomas ultimately removed to Kentucky, when nearly
threescore and ten years old.  It was a sublime spectacle to see
this aged veteran leaving the home which had become endeared
to him by a thousand painful and pleasant recollections, to enter
upon an untried field, and this, too, at a period of life when most
* Extracted, with some alterations, from Semple and Benedict.




46                   DAVID THOMAS.
men would deem it a duty to retire from active pursuits. He
removed to Kentucky, too, it is said, when the religious aspect
of things was far from encouraging. He entered at once into
the work of the ministry, and accepted the pastorate of the
Washington Church. It is said, that at the meeting of the
Elkhorn Association, which met at the Great Crossing, shortly
after, being surrounded by multitudes, whose fathers had heard
him  in the Old Dominion, his peculiarly musical, sonorous
voice sounded out its inspiring tones, rousing and encouraging
his brethren to hope for a special blessing from the Lord. And
so it was. The following was one of the most noted years in the
history of Kentucky Baptists. A glorious revival ensued,. and
many trophies of the Redeemer's power were seen.
As age increased his sight failed, and before his death he was
nearly blind. But even then, he ceased not his loved work. Led
into the place he had been accustomed to fill, he continued to
hold up the Almighty Saviour as the one, only source of hope to
the guilty.  The following beautiful reference to a scene which
transpired just before his death, is eloquently pictured by Rev.
S. H. Ford, the gifted editor of the " Christian Repository," of
Louisville, Kentucky:"Early in the present century, a young man, of powerful frame
and noble figure, with face glowing with new-found hope, crossed
the Kentucky River, near where Boone once encamped alone,
through the winter, and following the windings of Hickman Creek,
he urged his horse along the narrow, broken path. He was then
some twenty-six years of age. He had just beheld, by faith's
pure vision, God's harvest-field on earth; and his great heart
thrilled to the deep tones of Christ's commission —'Go ye into
all the world and preach the gospel.'
" The youth was Jeremiah Vardeman. Down in his soul were
great, solemn thoughts; over that soul rolled glorious visions.
In enthusiastic fervor he was making a kind of pilgrimage to a.
lone hermit, one of the last, and holiest, and greatest of an age
of trial and of triumphant heroism
"Near the close of the day, as the autumn evening with its
solemn splendors breathed its voiceless hymn of praise, the youth,
with his soul filled with unutterable thoughts, sat by the open




DAVID THOMAS.                       47
window in an old log-house, beside an aged man. He was past
his fourscore years, and had long been entirely blind. He had
preached the Sabbath just preceding, and had risen feebly from
his pallet to welcome the stranger who had called on him. Let us
look at the old man a moment. In youth he must have been over
medium height. He now bends, yet gracefully, beneath the
weight of years.  His brow is broad and contemplative.  His
mouth is large, but beautifully chiseled.  The rest of his features
are open and full of character; while his whole face has the mild,
sweet aspect of a loving heart; and age, with its defacings, leaves
no tracks of storm-passions or harrowing remorse.  Intelligence
still beams out, though the windows of the soul are closed.  The
scholar, the thinker, the man of energy and of power, are seen
still in their partial eclipse. The light of a soul full of deathless
faith and mantled in holy love, lingers there with a radiance more
soft and beautiful than that autumn twilight.  And the long,
gray locks, which fell disparting from his temples down upon his
shoulders, seemed to crown him with a halo of patriarchal glory.
This was David Thomas, a Christian hero, whose memory will
live forever. The meeting of two such men, and the object of it,
are worth the record, are worth the thinking of. They were
neither of them ordinary spirits.  Both men of strong faiththat essential element of all greatness. The one was on the
threshold of his life-battle, in youth's strong vigor, ardent, intent;
ready for the onset, conscious of strength divine, and certain of
victory-a real man, who believed the gospel had power in it.
The other retired from the battle-field, his fight finished; whose
life had been one of dauntless, aggressive, uncompromising valor;
who had fought the good fight, not of shows, and management,
and respectability, and popularity, but the fight of faith —and
had been blessed, oh I as few men living had been.
"They met in the old log house for the first time. The old man
spoke little of himself or his labors.  The future of the youth was
the theme. The hour of parting came.  Vardeman knelt beside
the old man's chair, while the patriarch prayed.'Such a prayer,'
has Vardeman often said,'I never heard from mortal lips!-" God
bless him, and may he be blessed,"' and his trembling hand was
laid on the bowed head of the youth. The young man went on
in his glorious work. His life has been given."




48                   JOSEPH ANTHONY.
It will not be doing full justice to the memory of this great and
good man, if we omit to name the fact that, during the struggle
for religious liberty through which the Baptists passed in their
earlier history, David Thomas exercised a most commanding
influence. He wrote, and plead in his numerous appeals to listening crowds, for a total non-interference by government with
religious matters. One of his pleas for liberty was written in
poetry.  The following is a quotation:"'Tis all one voice, they all agree,' God made us, and we must be free.'
Freedom we crave, with every breath,
An equal freedom, or a death.
The heav'nly blessing freely give,
Or make an act we shall not live.
Tax all things: water, air, and light,
If need there be; yea, tax the night;
But let our brave, heroic minds
Move freely as celestial winds.
Make vice and folly feel your rod,
But leave our consciences to God."
Elder Thomas was suddenly called to his heavenly home. He
had sought a brief repose upon his couch, and gently sinking
into a soft, sweet slumber, he woke no more on earth.  Blessed
rest! The rest of the holy is his.
JOSEPH ANTHONY.
THIS laborer in the Lord's vineyard was among the early fruits
of the preaching of Elders Reed and Harriss, in the County of
Goochland. He was baptized by J. Waller, in one of his journeys
through that region, and united with the Dover Church. He had
previously improved every opportunity of exhorting his fellowmen, and immediately on his connection with the church, he devoted himself to the work of preaching the gospel. Nor was his
labor vain.  Wherever he went, the Lord was with him, giving
him many seals to his ministry. For a time he was actively en



JOSEPH ANTIlONY.                     49
gaged with Mr. Webber in the County of Chesterfield; and was
successful in the constitution of two or three churches.  Afterwards he became an associate with Elder Elijah Baker, in the
counties between Richmond and Hampton.  He finally removed
to the western part of this State, and became the pastor of Otter
and Burton's Creek Churches, in the Strawberry Association. In
these churches he was useful.  Many were, through his means,
introduced into the kingdom of Christ.  After his settlement in
the County of Henry, his efforts were more confined than formerly,
but he was not less diligent.  In the Strawberry Association, he
was always considered a judicious and active man.  When the
Mayo Association was formed, he was chosen their Moderator,
and continued in this office until his death.
In the early part of his ministry, he suffered much from the
opposition of the enemies of the cross of Christ.  He was among
those who were immured in the jail of Chesterfield in 1770-71.:IHe however maintained his steadfastness, and continued, with all
boldness, to declare the whole council of God.  Such was the
power of his ministry while in jail, as he lifted up his voice and
proclaimed Christ to the crowds without, that it was judged the
best policy to dismiss him.  The jailor was directed to shut the
door of his cell, but to leave it unlocked, that it might be reported
he had fled from prison. Mr. Anthony chose to continue. The
door was then left open-still he remained.  He was then persuaded, with his fellow-prisoner, to escape. But he replied,
"they have taken us openly, uncondemned, and have cast us into
prison; and now, do they cast us out privily? Nay, verily; but
let them come themselves and fetch us out."
Mr. Anthony's talents were not above mediocrity. Few, however, of all who have labored in the vineyard of the Lord, in
Virginia, have been more unwearied than he, or more successful.
What tended more than all to his usefulness, was his fervid piety.
He loved his Master, and cheerfully counted all things but loss,
that he might extend his kingdom and glory. In all his intercourse with his fellow-men, he manifested a lively concern for
their salvation, and it is said that he almost invariably made it a
practice to converse affectionately with them, warning them to
escape the wrath to come.,VOL. I.-D                    5




50                 JOHN WEATHERFORD.
JOHN WEATHERFORD.
ALT-OUGI- this servant of the Redeemer has but recently gone
the way of all the earth, he was born nearly a century ago, perhaps
about the year 1740. The place of his nativity was Charlotte
County.  His parents were poor, though  respectable.  They
were both members of the Presbyterian denomination, his father
sustaining the office of Elder in the Church over which Mr. David
Rice, a distinguished Presbyterian minister, presided.  Nothing
worthy of notice occurred in his childish years, except that he
was remarkable for the sprightliness of his disposition.
He does not appear to have been attentive to his soul's interests,
until he was awakened by hearing a discourse delivered by Elder
S. Harriss.  This produced serious reflection.  The more he
prosecuted his inquiries, the more numerous and aggravated his
sins appeared. He represents himself as having long struggled
against the New Testament plan of salvation.  He sought, by
good works, to recommend himself to God, but all his efforts
failed.  I-He found himself, on every hand, defective, and pursued
by a fiery law which cried for vengeance. Strange it is that men,
whose whole lives have been a series of rebellion against the
Divine Majesty, and who, in their best attempts at reformation,
are still unholy, should so strongly incline to seek justification by
their own merits. But thus it is. The enmity of the carnal heart
exhibits itself by continual endeavors to palliate sin, and to resist
the righteousness of God.  The subject of this memoir persisted
in exertions to make himself worthy, until, in despair, he fled to
Christ.  Here he found relief.  His burden was removed.  The
eyes of his understanding being enlightened, he saw that God
could be just, and yet justify the sinner who believes in Jesus.
Now there was peace with God through a Mediator.  He could
now glory only in the cross.
It has been stated, that his seriousness was occasioned by
hearing a sermon from Elder Harriss. At this time the Baptists
had not excited much attention. Indeed they were but little
known.  When Mr. W. became a converted man, he had not




JOHN WEATIIERFORD.                    51
thought of the distinction which existed between the Presbyterians
and the Baptists. In reading the New Testament he was surprised to find so many passages apparently favoring the practice
of the latter.  As he himself said, he was almost ready to think
he had found a spurious copy.  He endeavored, however, to
satisfy himself by banishing the subject from his mind; but it was
all in vain. He then sought from his father such an explanation
as might enable him to join the Presbyterian Church.  Here also
he failed. With the confidence of having his scruples removed,
as his last alternative, he sought an interview with Mr. Rice.
This conversation proved more satisfactory. But in re-perusing
the Scriptures, all his difficulties returned. A second time he
conversed with the minister, but without being convinced of the
exclusive scriptural propriety of believers' baptism.  Finding his
young friend rather disposed to contest the subject, Mr. Rice said
to him, " I perceive you will be a Baptist; go, and the Lord be
with you."  His sincerity was now brought to the test.  He had
been taught to regard the practice of the Pedobaptists as correct.
His family and friends belonged to that party. The Baptists
were few, poor, and despised. They were suffering much on
account of their distinctive tenets. If he should unite with them,
he must expect to pass through fiery tribulation. But no conference was held with flesh and blood. As soon as he became
thoroughly convinced of his duty, he at once obeyed his Lord, by
being buried with him in baptism. This was before he had
reached his twentieth year.
From the time of his conversion, he manifested a peculiar concern for the welfare of immortal souls.  Though young, he
determined to commence a prayer-meeting in the vicinity of his
father's residence.  This he conducted with much propriety and
success.  The neighbors were astonished at the holy boldness of
this young disciple; and believing he was influenced by benevolent
motives, encouraged him to persevere. He soon began to preach.
It is worthy of remark that he received much approbation in his
labors from other denominations, although he was himself a warm
and decided Baptist.
The entrance of Elder W. into the ministry must have occurred
about the year 1761. He became at once a zealous and successful




52                 JOHN WVEATI-ERFORD.
herald of the cross.  He not only preached in his native county,
but traveled much, especially in the southern part of the State.
As he was among the earliest Baptist ministers of Virginia, it
was his honor to suffer persecution for the sake of Christ.
Naturally, he was a man of courage, but it was the promise, " Lo,
I am with you alway," that enabled him to meet the coming
storm. Trusting in the Lord, he feared no evil. Neither stripes
nor imprisonment deterred him from the performance of duty. The
rulers of the Episcopal Church were much vexed at the success
of Mr. W.  Wherever he went, his ministry was attended by
crowds, and many were converted through his instrumentality.
It was a source of great mortification that a plain man, without
any pretensions to learning, should so far obtain the confidence
of the people. Various measures were adopted to silence him
and his fellow-laborers. But they preferred obedience to God
rather than man, even at the expense of liberty and life. Having
gone down as far as Chesterfield, preaching the good news of
salvation, he was arrested by Col. Cary, and thrown into prison.
He was in confinement five months. During this incarceration,
he enjoyed much of the Divine presence.  And, as it was with
the Apostle, his trials only promoted the furtherance of the gospel.
He continued to exercise a powerful influence in the county.
Says the brother who communicated these facts: "His courage
forsook him not. The love of Christ constrained him. He
preached at the door of the prison as long as allowed the privilege; when refused that, he preached through the grates of the
window. But such determined opposition did he meet, that an
effort was made by his enemies to put.a stop to that also. For
this purpose they built an outer wall, or fence, above the grate;
but Weatherford devised means to overcome the obstacle.  A
handkerchief, by the congregation, was to be raised on a pole,
above the wall, as a signal that the people were ready to hear.
His voice being very strong, lie could throw it beyond these
impediments, and convey the words of life and salvation to the
listening crowd.  Before his release, some souls were blessed, and
he was owned as the honored instrument in their conversion.
During this imprisonment a circumstance occurred, which we beg
leave to record. Of those who felt that they had experienced tLe




JOHN WEATHERFORD.                     53
renovating influence of Divine grace, nine wished to follow their
Master, by being buried in baptism.  He sent to his native
county for Elder Williams to come down to perform the ordinance, but he shrunk from the dangerous undertaking.  He then
remembered that Elder Chastain, of Buckingham, was, as he
thought, of a truer stamp, and sent for him.  He came, and in
the night, or perhaps about twilight, these persons were baptized.
"By the kindness of Patrick Henry (of whom he never spoke
but with a glow of affection) he obtained the prison bounds, and
by his further aid, was ultimately liberated."
This imprisonment of Elder W. occurred in the year 1773.
After his liberatidn he returned home, to labor with still greater
efficiency in his Master's cause. The vindictive spirit manifested
by the enemies of the cross only served to increase, in his own
heart, the impression of responsibility to Christ.  There was felt,
too, more deeply, the necessity of bringing gospel influences to
bear upon the depraved passions of men. He saw that submission to the peaceful reign of Messiah alone would control these
passions and make the world what it ought to be.  And especially was it known by him that this gospel was the power of
God, and the wisdom of God unto salvation.  He could not,
therefore, but speak the truth.  The unsearchable riches of Christ
must be declared.
How far he was successful in the constitution of new churches,
is not known by the biographer. Nor has it been ascertained
whether, in the early part of his ministry, he presided over any of
the churches.  He was then mostly engaged as an evangelist.
Near the close of the last century, he became pastor of Cub Creek
Church, in Charlotte, and Lower Fallings, of Campbell County.
Mr. Semple states, in his history, that these churches prospered
under his ministry.
In 1813, he removed to the County of Ialifax, and in 1823
to Pittsylvalia, where he closed his days. For several years
before his death, he became too infirm to travel far from home,
but frequently preached in his own neighborhood.  His interest
in Divine things never diminished. The great truths on which,
during a long ministry, he delighted to dwell, were still the joy
of his heart.  During his last sickness, he frequently referred to
5*




5 4                JOHN WEATHERFORD.
-the astonishing love of God to poor sinners. Every day he
requested the beautiful lines of Newton to be sung:"Amazing grace, how sweet the sound," etc.
Those present would be called to his bedside, that he might speak
to them of the loving kindness of the Lord..Sometimes he would
shout the Divine praises aloud. His faith, to the last, was
unwavering.  1He died at the house of Mr. No wlen, on the 23d
of January, 1833, being more than ninety years of age.
This venerable servant of Jesus Christ was distinguished for
the length of time he was employed in his Master's cause.
Between seventy and eighty years did he preach a crucified
Saviour, and recommend him to the lost and guilty. He was
willing to suffer, and he did suffer much, for the sake of Christ.
His temporal circumstances were far from  being comfortable.
With a large family, having had fifteen children, twelve of whom
were daughters, he often found it difficult to obtain for them the
necessaries of life. IHe is another of those painful instances of
laborious effort in preaching the gospel without receiving a
competent support.  With many of his brethren, he had labored
to pull down a religious establishment, which had been sustained
by a graceless and salaried ministry. But while the churches
rejoiced in the demolition of a system so pernicious, they allowed
themselves to build up another, equally abhorrent and dangerous.
They saw men making the ministerial office a mere sinecure, and
loudly condemned; but they forgot that the faithful laborer is
worthy of his hire.  The delusion of those they opposed did not
consist in liberally supporting their ministers, but in obtaining
the support by compulsory measures. While they should have
resisted all civil or national interference in religious matters,
attention ought to have been paid to the maintenance of their
pastors, by liberal voluntary contributions. In consequence of
this omission, Elder W. was often compelled either to neglect the
ministry and labor on his farm, or allow his family to suffer.
"He was himself a man of generous heart, and sometimes
suffered temporarily by excessive liberality.  Though he was of
large, majestic stature, he was remarkable for the tenderness of
his spirit. HI-le possessed the softness of a little child.  IIe was




JOHN WEATHERFORD.                    55
true to his trust, which he ever kept inviolate, though sometimes
at a heavy loss. These last remarks may be illustrated by the
following circumstance, which he would relate with the most
grateful acknowledgment of the kindness of his benefactors.
There lived by him a man in embarrassed circumstances, whose
wagon and team, his main support, were stopped by the sheriff,
just starting to Richmond. Though Weatherford had no confidence in the man, yet sympathy for the family prompted him to
be bail. The man failed to fulfill his engagements, upon which
Weatherford's only horse was taken, in a busy season, and left
with him to produce on the day of sale. He carried it, knowing
his crop must be lost, if his horse was sold. But on his arrival,
and the case being known, Colonel Watkins, a county man,
but not a neighbor, addressed the company:'Gentlemen, this
worthy and industrious minister must not lose his horse by the
treachery of one whom he relieved.  We should not suffer it.
Come to this table, and show your sympathy for suffering innocence.' So saying, he put down a five-dollar bill on the table,
and called on the- company to follow. The amount was soon
made up, and Mr. Weatherford rode home to finish his crop."
In the pulpit, Elder Weatherford's manner was interesting.
Though he did not exhibit the attractive graces of oratory, he
commended the truth, in its simplicity, to the consciences of men.
I-He was a diligent reader of the Scriptures, and an able expositor.
"Sometimes," says one who knew him well, "he would almost
electrify his congregations by the originality and ingenuity of his
thoughts. On a certain occasion he was proving that Christ was
the Messiah, and remarked,'Even the devils knew him, but he
suffered them not to testify; they shall not be witnesses now; as
my Lord would not allow them then, I will pass them by as He
did, but tell you as I pass, why he did not admit their testimony.
It makes against any man's cause to produce questionable
evidence, and these were perjured witnesses."'
In sentiment he was Calvinistic. He heartily approved of all
efforts which were likely to be productive of good.  He was
heard to say, "although I believe in salvation by- grace, yet
antinomianism, the perversion of this precious truth, which leads
to fold hands and wait God's time, comes directly from the




56                    REUBEN FORD.
infernal pit, and will carry you there." "His soul would kindle
with holy joy," says a Christian brother, "when in his sickness I
would read of Judson, and other missionaries; the effects of
Sabbath-schools, of Bible and tract societies.  He was in favor
of any plan that might spread the savor of the Redeemer's name,
and meliorate the condition of his fellow-creatures.
REUBEN FORD.
FoR half a century, ELDER REUBEN FORD was known as an
active and useful minister of the gospel among the Baptists of
Virginia. He commenced his labors in those times which "tried
men's souls," and then he was an able and fearless defender of
the truth, as it is in Jesus. He was allowed also to reach that
period when the fires of persecution had ceased to burn, and to
behold the Redeemer's empire extending itself throughout the
whole State of Virginia.
Elder Ford was born about the year 1742.  No information
has been obtained concerning his early history. In the twentieth
year of his age, under the preaching of George Whitefield, he
became convinced of his lost condition as a sinner, and fled for
refuge, to lay hold of the hope set before him in the gospel. He
was not baptized until about seven years after, when, having
heard Elders Read and Harriss preach, he publicly put on the
Lord Jesus, and became attached to the Baptist Church. Previously, however, he had frequently addressed his fellow-men,
calling on them to escape the wrath to come. After his baptism,
having been ordained to the work of the ministry, he became a
most active laborer, in declaring the unsearchable riches of Christ.
In the County of Goochland, especially, were his efforts successful. A large number were introduced into the liberty of the
children of God; and in the year 1771, the Goochland Church
was constituted, with about seventy-five members. This was
among the earliest Baptist churches of the State of Virginia.
Elder Ford became their pastor.  Such was the success of his




REUBEN FORD.                       57
ministrations, that this church greatly increased in numbers and
efficiency. In the year 1799, a season of refreshing, from the
presence of the Lord, was enjoyed, during which one hundred
and twenty were added. Another revival, confined mostly in its
effects to the colored people, was realized in 1806.  Thus, from
time to time, did the Lord attend his efforts with tokens of approbation. In 1773, several members were, by letter, dismissed
from the Goochland Church, for the purpose of forming another
in an adjoining neighborhood, which was called by the name of
Dover.  At several periods other colonies were sent out, viz.,
Chicahominy, in 1776; Licking Hole, in the same year; and
Hopeful, iin 180T.  Many ministers, also, were called out into the
field, from the Goochland Church.
During a great part of his ministry, Elder Ford had the charge
of three or four churches; in addition to this, he frequently extended his labors into other neighborhoods.  He took a leading
part in all the efforts of the denomination. For more than thirty
years, in succession, he was appointed clerk of the Dover Association. On various occasions he belonged to important committees,
whose duty it was to present to the legislature the views of the
Baptists concerning the grievances which, for a series of years,
had been imposed by the establishment.
Perhaps no man was more universally respected and beloved.
Though his talents, as a preacher, were not brilliant, yet his simplicity, affection, and faithfulness, obtained the attention of all
who heard him. The blamelessness of his life tended much to
increase his usefulness, and throughout all the circle of his influence he enjoyed, in no common degree, the confidence of the
people. All believed him to be a Christian, because they saw in
the uniformity of his life the fruits of the Spirit.  The following
testimony, from Semple's History of the Virginia Baptists, is now
valuable, although it may be doubted whether it is most judicious
so highly to eulogize any living minister; it was written several
year before Elder Ford's death.
"Mr. Ford is now about sixty-eight years of age, and is a
venerable man indeed. Few men ever deceived less by their
physiognomy than Elder Ford. No man sees him who does not
view him with reverence at his first appearance, and no man ever




58                     REUBEN FORD.
was dissappointed in him. Grave, without the least moroseness;
cheerful, without a symptom of levity; modest, gentle, and
affectionate in his manners, yet firm in his purposes; he has
everything, out of the pulpit, which might serve as a model of a
gospel minister; his life is truly spotless; his talents are of the
useful kind; in his doctrine he is somewhat tinctured with Arminianism."'
A very strong attachment to the subject of this memoir was
cherished by the churches over which he presided. It could not
be otherwise. As- their bishop, he manifested peculiar tenderness
and concern for their spiritual prosperity.  He was not satisfied,
unless their fruitfulness abounded.
" Purity, in principles and practice, (he at one time remarks,)
renders a church amiable in the sight of God, and comely in the
sight of the world; thereby is God glorified, and by this heavenly
light are sinners brought over and made to embrace the holy
gospel of the blessed Jesus. As sound principles and a wholesome discipline reflect honor upon the holy author of our religion,
they have also a tendency to promote the peace of the churches."'
Respecting the duty of the pastor and deacon, he thus speaks:
"A gospel church, suitably organized, will have its minister and
deacons. There are relative duties these owe to each other, which
are too much neglected. It is the minister's duty diligently to
preach the word, administer the ordinances of Christ, to take care
of, watch over, and feed the flock of God. The deacon's duty is
to serve the church in temporal matters, providing the elements
for the Lord's table, and to stir up the members of the church to
their duty, in making contribution for all necessary expenses, particularly for the relief of the poor members and the support of
their minister."
Some years previous to the death of this venerable servant of
the Redeemer, considerable efforts were made by the Baptists to
spread among the heathen the unsearchable riches of Christ. To
some extent, these efforts were opposed by him. But their results
excited his surprise, and for several months before he left this
world he professed to be thoroughly convinced of their propriety.
A worthy deacon of one of his churches, now living, has frequently
heard him express his deep regret at the unfounded prejudices he




RICIIARD MAJOR.                     59
indulged against the missionary cause. IIe even went so far as
to say, that he believed the Lord had afflicted him on account of
the opposition he had manifested.
For many months he was confined to his house most of the
time. The infirmities of age continuing to increase, he was at
length unable to ride, as usual, to the house of God.  He would
then frequently prevail on his friends to take him thither, and,
supported in the pulpit by his brethren, he would, to the extent
of his ability, exhort the church to continue in well-doing. Thus
he closed his life.
RICHARD MAJOR.
ACCORDING to the testimony afforded by Elder William Fristoe,
in his history of the Ketockton Association, RIcHARD MAJOR was
a most excellent and useful minister of the last century. lie was
born near Pennsbury, Pennyslvania, in the year 1722, and was
educated under the influence of the Presbyterian Church. When
quite a youth, his mind was frequently disturbed by painful apprehensions of the wrath to come. The gayeties of life were
sought as a refuge to shield him from  the remonstrances of
conscience and the denunciations of the - Divine Word. No
permanent satisfaction, from this source, was obtained, for the
consciousness of guilt and danger still oppressed him. Afterwards, he endeavored to satisfy himself by the indulgence of
skeptical views.  Serious doubts concerning the plan of mercy
revealed in the gospel were entertained. The sport of conflicting
thoughts and emotions, he was driven from one source to another,
until every unrighteous hope failed, and he fled to the cross of
Christ for consolation.  Hiere relief was found.  The clamors of
conscience were hushed to silence; all perplexing doubts and fears
were removed, and his soul made happy in believing. For some
time after his conversion, he was a regular communicant of the
Presbyterian Church.  He, however, became convinced of his
guilt, in neglecting the important institution of baptism, and detei'mined to take up his cross and follow his Master into the
watery tomb.  tHe was baptized by Elder Isaac Steele, of New




0                    RIRICIlARD MAJOR,
Jersey, in the year 1764. Two years after his immersion, he removed to the State of Virginia, and settled in the County of
Loudon. The circumstances which led to the devotion of his life
to the ministry were peculiar.  Having been called to lead in
social meetings, he adopted the plan of reading printed sermons
to the people; serious impressions were, in this way, made on the
minds of many, and they were induced to procure the books and
read for themselves.  While engaged in reading, he would
frequently leave the author, and break out in most earnest and
affectionate exhortations.  By degrees he laid aside the printed
sermons, and with the Bible as his text-book, began to teach his
fellow-men the way of salvation.  HIis example, in this respect,
is worthy of imitation.  How much good might be effected, if
deacons and private members of our churches were more active
in conducting prayer-meetings, and reading well-selected discourses, or the Word of God, to the people! There is scarcely a
congregation of believers in which some individuals may not be
found who are qualified for services of this kind. Indeed, there
is reason to believe, that there are many in our land remaining
inactive, whose duty it is to go forth as the heralds of salvation.
The course now suggested would afford an opportunity for the
development of those dormant gifts which a church may possess,
and result in vast good to the people at large.
In 1768, he was ordained as the pastor of Little River Church.
Reference to his success, while he sustained this relation, is found
in Semple's History of the Virginia Baptists.  It is there
stated that Little River Church wvas formed of individuals who
had been converted under the ministry of D. Thomas. It is
then added, " In this work, however, he was powerfully aided by
Rev. Richard Major, their first pastor; for although the first seed
was sown by Mr. Thomas, yet Mr. Major watered and nourished
the plants, until he brought them to perfection. So rapidly did
the gospel spread, in this church, that just two years after they
were constituted,.they were the most numerous church in the
association, having two hundred and seventy-two members. Her
branches, however,. extended into the neighboring parts. When
any of these branches became sufficiently numerous, they were
constituted into new churches, by which the mother church was




RICHARD MAJOR.                      61
reduced in numbers. During Mr. Major's life, they were a happy
and united people, greatly attached to their minister.  After his
death, they were without any regular pastor for some years."
In regard to his influence in another church, called Bull Run,
Elder Semple states, "When the gospel was carried here by the
amiable Richard Major, a great revival of religion arose, so that
in a little time a church was constituted, having one hundred and
twenty-six members.  From  the constitution of new churches,
etc. their number had become somewhat reduced, until, about
1792, they had the smiles of heaven, and large additions were
made.  Not many less than a hundred were baptized; by which
this church rose to higher prosperity than she had ever previously
enjoyed."  In addition to his pastoral labor, he performed much
in the work of the Lord as an itinerant.  Six or eight churches
were originated principally through his instrumentality.
There were two particulars in which this man of God excelled
-an affectionate spirit, and habits of indefatigable industry.
Such was the urbanity of his manners, that all who knew were
compelled to love him. In this consisted much of the secret of
his usefulness. The law of love being deeply impressed upon his
heart, he was kind in all his reproofs and warnings, and with
peculiar earnestness recommended to his dying fellow-men, Christ,
as able-and willing to save to the uttermost all that came to him.
In this respect, he closely imitated his Lord and Master. Whereever he went, he seemed intent on doing good.  He was most
assiduous in performing what he knew to be, duty. With an iron
constitution, he was able to endure the severest hardships, and
always seemed most happy when he could be useful to his fellowmen. His journeys were frequent and extensive. His vigorous
powers of mind and body were thus faithfully devoted to }lim
whom his Soul loved. "So much was he esteemed in the latter
part of his life, that he had serious apprehensions that he must
be too much at ease for a gospel minister; or, in other words, it
seemed as if the expression,'woe be unto you whenz all men
speak well of you,' applied to his case.  In the midst of these
thoughts, he accidentally heard a man lay to his charge one of
the most abominable crimes.  At first he felt irritated; but, recollecting his previous reflections, he was soon reconciled."
VOL. T.                   6




62                   PRICHIARD MAJOR.
Elder Major did not pass through his ministerial career without suffering some of the persecutions which, in his time, were
heaped upon the lovers of Jesus. From Edwards and Semple
the following paragraphs are selected, in which a few particulars
are given respecting the rude treatment he received from the
enemies of the cross of Christ.  "In Fauquier County, the
officer with a warrant from Capt. Scott, attempted to take him,
but providentially failed. At Bull Run there were warrants
against him, and a mob, with clubs, rose to assist the execution
of them; but here again they failed of their design, chiefly by
means of the Davises, usually called the giants; those stout brothers had been prevailed on to oppose him; but after they had
heard him preach, they became well affected toward him, and
threatened to chatise any that should disturb him. In Fauquier,
the mob were very outrageous, but did no mischief, though his
friends feared they would have pulled him to pieces.
"A certain man, whose wife had been baptized by Mr. Major,
determined to kill him on sight, and went to meeting for that
purpose. He sat down in hearing, intending to catch at some
obnoxious expression which might fall from the preacher, and
under that pretence, to attack him. But God produced a different
result; for the man, instead of executing his design, became so
convicted that he could not keep on his feet; and was afterwards
baptized by the man he intended to murder. Another actually
attacked him with a club, in a violent manner.  Mr. Major,
being remarkable for great presence of mind, turned to him,
and, in a solemn manner, said,'Satan, I command thee to come
out of the man.' His club immediately began to fall, and
the lion became as quiet as a lamb. These are a few of the
many occurrences of this kind, that took place in the long life of
this valuable man."
Concerning the close of his highly useful life, Elder Semple
thus writes: " For ten or twelve years before his death, his sturdy
constitution began to fail. He was attacked by a very painful
disease, and, to gain relief, he went to the medicinal springs.
From the water he could get no relief, but, by apparent accident,
was informed of a remedy, which, upon trial,. he found very
effectual. This gave him respite for several years. But, being




JOIIN MEG LAMARE.                    63
attacked by the same disease again, after a tedious and painful
illness he finished his course, at about fourscore years of age.
He has doubtless found a bright mansion  in  his Father's
kingdom."
JOHN MEGLAMARE.
As it is nearly forty years since the subject of this biography
was removed from his earthly labors, but few persons are to be
found who have any distinct recollection of facts, such as would
furnish an extended record of his life. In justice, however, to
him and the cause of Christ, it would not be proper to allow such
memorials as do exist, to perish. He was born on the 7th of June,
1730, in one of the Northern States.  It is not known whether
he was under the tuition of pious parents, or how far the circumstances of his early life were favorable to the origination of serious
thought.  Be this as it may, it is ascertained that he was not
altogether unconcerned on the subject of religion, when quite a
youth. Previous to his conversion, he had removed to Halifax
County, North Carolina. Here he became acquainted with God's
method of salvation, and joined the Kehukee Church, under the
care of Elder Thomas Pope. This was in the thirty-fourth year
of his age.
His labors in the ministry commenced shortly after his connection with the church.  While engaged in preaching the gospel in
his own county, the Lord was pleased to afflict the church, of
which he was a member, by the removal of their pastor. Elder
Meglamare was called to succeed him, and continued to fill the
pastoral office in the Kehukee Church until the year 1772.  The
following were the circumstances which led to his resignation:
In 1170, during one of his preaching excursions in Sussex
County, Virginia, such indications of Divine approbation were
given, that he was encouraged to make stated appointments; and
for several months continued to visit that people, preaching
mostly in private houses. A most interesting state of religious
feeling throughout the neighborhood was the result.  Many




64                  JOHN MEGLAMARE.
became the subjects of the Prince of peace, and were baptized
by-Elder Meglamare, among whom was Mr. James Bell, a man
of much influence in the county, and afterwards a useful minister
of the gospel.  Under these circumstances, the subject of this
memoir yielded to the solicitations of the people, and removed to
Sussex.  Shortly after, a church, consisting of eighty-seven
members, was constituted on Raccoon Swamp, and  he was
chosen to be their under-shepherd.  In this station he was emiinently useful.  The Lord added to the church daily such as
should be saved.  tIe was not, however, satisfied with feeding
the flock of God, but traveled extensively through the adjacent
counties. The churches of Mill Swamp, Black Creek, Seacock,
and High Hills, were brought into existence chiefly through his
instrumentality.  Until a short time previous to his death, he
continued a most diligent and persevering laborer in the work of
the Lord.  When, in consequence of age and enfeebled health,
he found himself unable to prosecute the duties of his office, he
resigned the care of Paccoon Swamp Church to Elder 1Browne,
who was unanimously chosen his successor.
During the whole of his ministry, Elder Meglamare was held in
high reputation. This is indicated by the fact, that for more than
twenty years before the division of the Kehukee Association, he
was invariably called to the chair at their annual meetings.  HIe
was one of those who assisted in the formation of that body, and
contributed not a little in stemming the tide of error which, in
that early day, was beginning to flow in upon the churches. By
his wisdom and firmness, in a great degree, were the disciples
brought into harmonious co-operation.  In the year 1791, the
Portsmouth Association was formed.  As long as he lived, and
was able to attend the yearly meetings, he was always elected to
preside over its deliberations. As a disciplinarian in the church,
and a guide in associational bodies, he was very useful.
It has been stated that some time before his death he was
compelled to relinquish his pastoral relation. This was occasioned
by the most distressing asthmatic complaint, which continued
until December 13th, 1799, when his Master dismissed him from
the toils of this life, in the seventieth year of his age.  "Precious
in the sight of the Lord is the death of his saints."




ELIJAH CRAIG.                     65
ELIJAH  C RAIG.
THE earliest information which has been obtained respecting
Elijah Craig, is connected with his conversion, about the year
1764.  Having heard Elder David  Thomas preach, he was
arrested in his indifference to Divine things, and, for a length of
time, was much alarmed, in the consciousness of his fallen and
~helpless condition. At length his mind became somewhat relieved, though not satisfied. In 1765, he found an opportunity
of hearing Samuel Harriss, and such was the coincidence between
his own views and feelings and the delineation of gospel truth
drawn by Elder Harriss, that he became perfectly satisfied, and
rejoiced in the freedom wherewith Christ had made him free. He
began, at once, to exhort his fellow-men, whenever he could
collect them  in his neighborhood.  Says Mr. Semple: "His
tobacco-house was their chapel. Being most of them laboring
men, they used to labor all day, and hold meetings almost every
night at each other's houses, and on Sundays at the abovementioned tobacco-house. By these little prayer and exhortation
meetings, great numbers were awakened, and several converted."
In a short time he began, amid much persecution, to extend
his exertions, and to preach wherever he went, that the blood of
Jesus Christ cleanseth from  all sin.  In these exercises he was
accompanied by several others, who were of a kindred spirit.
The Lord wrought by them, and attended their efforts, by his
signal smile. In the County of Culpepper, he met with much
opposition.  One of the exhibitions of violence, on the part of
his enemies, is thus referred to by Elder Semple. " They sent the
sheriff and posse after him, when at his plough.  He was taken
and carried before three magistrates of Culpepper.  They, without hearing arguments, pro or con., ordered him to jail. At
court, he, with others, was arraigned. One of the lawyers told
the court they had better discharge them; for that oppressing
them  would rather advance than retard them.  He said they
were like a bed of camomile, the more they were trodden, the
more they would spread. The court thought otherwise, and deVOL. I.-E                   6*




66                    Et IJAH CRAIG.
termined to imprison them.  Some of the court were of opinion
that they ought to be confined in a close dungeon, but the
majority were for giving them  the bounds.  Mr. Craig says'they were fed on rye bread and water, to the injury of their
health.' After staying there one month, preaching to all who
came, he gave bond for good behavior, and came out.  He was
also confined in Orange jail, at another time."
Mr. Craig was considered a man of considerable talent. No
doubt can be entertained that what he did possess, he employed
well. With a zeal which the floods of persecution could not
quench, he prosecuted his Master's work, and was made a blessing
to many. In his labors, as pastor of Blue Run Church, he was
very successful. It became a large and flourishing body.
In the year 1786, he removed to Kentucky.  There he unhappily became implicated in some personal altercation, which
resulted in his exclusion from the church. He was, however, restored, and continued in fellowship until his death, which occurred in the year 1808. IIe seemed, by this and other circumstances, to have given away, in his declining age, to a censorious
temper. It is said by Mr. Semple, that "in a pamphlet he published, he undertakes to prove that stationed preachers, or pastors of churches, are precluded by the Scriptures from receiving
any compensation for their services.  In this pamphlet, he takes
so many opportunities to condemn preachers for being money
seekers, that it would seem the main design of the publication
was to indulge a fault-finding temper."
The following testimony by one who knew him well will close
this article: " Elijah Craig was considered the greatest preacher
of the three brothers; and in a very large association in Virginia,
Elijah Craig was among the most popular for a number of years.
His preaching was of the most solemn style-his appearance as a
man who had just come from the dead, of a delicate habit, a thin
visage, large eyes and mouth, of great readiness of speech, the
sweet melody of his voice, both to preach and sing, bore all down
before it; and when his voice was extended it was like the loud
sound of a trumpet. The great fervor of his preaching commonly
brought many tears from the hearers, and many no doubt were
turned to the Lord by his preaching.  He was several times a




JOHN PICKET.                       7
prisoner of the Lord for preaching.  He moved to Kentucky at
a later date than his brothers; his turn for speculation did him
harm every way; he was not as great a peacemaker in the church
as his brother Lewis, and that brought trouble on him: but from
all his troubles he was relieved by death, when perhaps he did
not much exceed sixty years of age, after serving in the ministry,
say forty years."
JOHN PICKET.*
MR. PICKET was born in King George County, January 14th
1744, of respectable parentage.  He had, when grown to the
years of maturity, a very strong propensity to gaming, and sports
of every kind.  He followed the business of a dancing-master;
and probably, with a view to obtain employment, as well as to
indulge his propensity for sport, he went, about the year 1764, or
i765, to Pee Dee, in North Carolina.  God intended this tour
for a very different purpose. While there, he attended a meeting
of Joseph Murphy's, one of the earliest Baptist preachers in
those parts.  Murphy spoke a word, in season, to this prodigal.
He came to himself. He began to loathe the sports and pleasures
to which he had been devoted. He went to his Father, and was
feasted with the fatted calf and clothed with the best robe.  H3
was baptized by J. Murphy in 1766. Soon as he felt the smiles
of his Heavenly Father, he wrote to his earthly parents, in Fauquier, informing them of this marvelous change.  To them, it
was strange indeed, that this, their lost son, should become so
fervently pious, while their other sons, that they had always with
them, continued to be the same.  This letter produced great
alarm in the family, and some good effects. Mr. Picket continued
in North Carolina for some time, being unwilling to leave the
society of those to whom he was united by ties stronger than
death.  He did not return to Fauquier until after the death of
his father, in 1767. When he came, finding his friends and
* By Elder R. B. Semple.




68                    JOHN PICKET.
neighbors irreligious, he began to warn them, commencing first
with private conversation and exhortation, then with family worship. Those exertions being crowned with success, many being
convicted and some converted, he began to preach. MAir. Picket
then procured a visit from Mr. Murphy, who came to Fauquier,
and baptized a few. The work spread far and near. Mr. Picket
being fervent in spirit and thus encouraged, held not his peace
day nor night, but proclaimed boldly the things of God.  In the
fall of 1768, Messrs. Harriss and Read came and baptized thirtyseven more, and constituted them into a church, November 12th,
1768, under the name of Carter's Run.  Mr. Picket was ordained, and took the care of this church, May 27th, 1772.  His
zeal and activity could not pass unnoticed by the enemies of the
cross. The mob broke into the meeting-house and split to
pieces the pulpit and table, while the magistrates issued their
warrant, and, seizing Mr. Picket, thrust him into Fauquier
prison.  There he continued for about three months, preaching
through the grates, and admonishing as many as came to him, to
repent and turn to God   The Word of God was not bound.
Great numbers were awakened under his prison labors.  This
took place about 1760. When he was turned out of prison he increased his zeal, and extended his labors to Culpepper and over
the Blue Ridge, where he was so successful that, on the first
baptizing that was supposed ever to have taken place in Shenandoah, as many as fifty were baptized.  He was never wearied in
well-doing, but continued steadfast to the end. We will now
close our account of him in the words of the manuscript, furnished
by one of the members of his own church:" He was sound in faith, calling on sinners to repent, not sparing
himself, but giving his labors to the Lord, and to his fellow-men.
Toward his latter days, his zeal for the good of souls seemed to
increase.  About June, 1803, he told his wife that his work was
finished, tenderly beseeching her and his children to serve the
Lord, and so fell asleep."
Well might the unrighteous, but enlightened prophet, wish to
die the death of the righteous!




WILLIAM  FRISTOE.                  69
WILLIAM  FRISTOE.
BEING one of those who stood up in defence of the truth, amid
fiery persecutions, the subject of this memoir was, while he lived,
the object of veneration and regard among his brethren in Christ.
It is due to him, and the cause he advocated, to preserve a
memorial of his character, sufferings, and toils. As far as he
followed his Master, others may be stimulated, by his example, to
do good, and glorify God. Such records may not only prove an
incentive tb practical holiness, but teach many valuable lessons
concerning the Divine government, both in providence and redermption. In the history of the church, the arm of the Lord is
revealed; we behold its power in defending those who put their
trust in him.  Though the wicked may rage, taking counsel
together against the Lord and his anointed, yet we see their
purposes frustrated, and all their plans overturned. He who
sitteth in the heavens, laughs at them; the Lord holds them in
derision.
William Fristoe was a native of Stafford County, Virginia. By
one of his surviving and most intimate friends, he is said to have
been born in the year 1742. His parents were respectable, but in
moderate circumstances. His education was limited, he being, when
grown, only able to read and write. He grew up without the
opportunity of hearing the gospel, as it was seldom, if ever, in
its purity preached in his native county.  His parents belonged
to the established church, though they do not seem to have been
pious persons. He has said, that when five years old, he was
sensible that he was a sinner against God; and his greatest concern
was how he should obtain forgiveness and meet with acceptance.
In his fourteenth or fifteenth year he was watching with a sick
and dying man, in company with one who was raised a Scotch
Presbyterian. In the course of the night, this person, having
allusion to the sick man, cried out, " God be merciful to him for
Christ's sake." Elder Fristoe was sensibly struck with the expression, as being something which he had never heard before
mentioned; and the constant inquiry with him, from that time,




~70                 WILLIAM FRISTOE.
was, how God could, consistently with his justice and the purity
of his nature, have mercy on a sinner for the sake of, or on account
of, another? He continued in this distressed situation, until he
heard the gospel preached by what was called the New Lights, when
his mind became relieved and happy in Christ Jesus.  Not long
after, he made an open profession, and was baptized by Elder
David Thomas, who had been instrumental in raising up and constituting Chapawamsick Church. This took place when he was
about twenty or twenty-one years of age. The church soon discovered that he possessed promising gifts, and requested him to
preach.  The performance was so pleasing to the brethren, that
it was not very long before he was ordained, and obtained a license
from the then legal authority, the Episcopal bishop, and was
called to the pastoral care of the church.
In his twenty-first year he entered upon this responsible work
with a zeal and perseverance becoming its vast importance. Having
felt the value of atoning blood, he everywhere made known its
efficacy, and recommended it to the guilty. The Lord was with
him, giving seals to his ministry.  In conjunction with two or
three other laborers, he was the honored means of leading into
the church, with which he was united, a large number of believers.
But he did not confine his ministry to this part of the Lord's
vineyard. He traveled extensively, and was instrumental in
forming several new churches.  Some of these were regularly
attended by him, though at great inconvenience to himself.  He
was in the habit, with his brother Elder Daniel Fristoe, of attending every month the Bucklmarsh Church, Frederick County, a
distance of seventy miles from his own residence.  He also regularly visited a church in Fauquier, called Thumb Run, about forty
miles distant. In referring to these heavy labors, he remarks,
"Neither winter's frost nor summer's heat is to be dreaded; the
frowns of men and rage of devils must be borne when the object
is the winning a bride for and the espousing of souls to Christ."
Besides traveling extensively, Elder Fristoe at different times
supplied several churches regularly; among others, Chapawamsick, Brentown, Hartwood, Grove, and Rockhill.  In January,
1787, he took charge of Broad Run Church, Fauquier County.
When he removed to the County of Shenandoah he resigned




WILLIAM  FPISTOE.                    71
them all, excepting Broad Run, which he attended until the year
before his death. After his settlement in Shenandoah, he took
charge of Ebenezer, Buckmarsh, Bethel, Zion, and Salem, in their
destitution, and gave them up one after another as soon as pastors
could be obtained. To the end of life he was animated by the
noble resolution to spread the gospel of Jesus Christ, even amid
contempt and persecution. Although he was poor, and had an
expensive family dependent on him for support, he still gave himself to this great work.  He has been known, on returning from
a tour of preaching, to work for several days, and most of the
night by fire-light, in mauling rails and preparing his ground for
receiving the crop.
The church called Chapawamsick, in Stafford, with which Elder
Fristoe first connected himself, was one of the oldest of the
Ketockton Association. In reference to the additions this church
received and their subsequent history, Mr. Semple thus speaks:
"So rapidly did the word increase among them, that in 1770,
three years after their constitution, they had one hundred and
seventy-six members. And the following year, after dismissing
thirty-six members to form the Potomac Church, they had remaining two hundred and twelve. The next year, dismissing
ninety-seven at once to form Brentown Church, they were reduced
to one hundred. and sixteen.  From this period, Chapawamsick
gradually declined for many years. William Fristoe had fallen
into Potomac and Daniel into Brentown, so that the mother
church was rather destitute.  About 1786, William  Fristoe
returned and continued among them  for many years.  In the
great revival about 1791 and 1792, this church arose from the
dust and put on her garments of praise.  Her number, from being
very small, increased to nearly a hundred."
The Ketockton Association was the first formed in Virginia.
The following incident, referred to by Mr Fristoe, and, after his
death, narrated by a Christian brother, will illustrate the humble
piety and fervent zeal of those times.  The narrator states:"In the year 1766, when the first association in Virginia was
organized, among the persons assembled on the occasion were
the Fristoes, Daniel and William, who afterwards made so distinguished a figure in the history of the Virginia Baptists, and




7 2                 WILLIAM FRISTOE
who were at that time young disciples.  William Fristoe, who
entered into his rest but a few months ago, relates an anecdote
that illustrates the spirit of those times.  The meeting above
mentioned was held at Ketockton Meeting-house, Loudon County,
about sixty miles from  Chapawamsick, the residence of the
Fristoes.  Notwithstanding this distance, they remained at the
meeting until the afternoon of the day preceding that on which
they judged it necessary for them to be at home.  To reconcile
the claims of business with those of religion, they resolved to
travel the whole of the intervening night; and, accordingly, a
company of them set out, cheering the darkness and wearisomeness of the way with animated talk of the love of Jesus. About
the middle of the night, when they were also near the middle of
their journey, one of their number, older than the rest, was about
to be parted from them because his home lay in a different direction. At his proposal they alighted from their horses, and
having tied them to the boughs of the trees, they gathered into a
group in the midst of the spreading forest; and kneeling upon
the ground they poured forth the overflowings of their hearts in
devout prayer to Him who saw and heard amidst the shades of
night and the solitude of the wood. When at the call of the
aged disciple they had all prayed in succession, he arose and laid
his hands upon their heads, encouraged them, gave them his parting blessing, and bade them press on in the ways of the Lord.
Having received his benediction, the young disciples pursued their
journey and reached their homes just as the sun had commenced
his way through the sky."
The subject of this memoir soon after his ordination occupied
an extensive influence among the churches. Elder Semple states
that some of the most eminent preachers in Virginia owned him
as their spiritual father. Lunsford, Mason, and Hickerson, with
several others, received the tidings of peace from his lips. It was
thus natural that he should enjoy the affections of many. But
the high stand which he occupied in an early period of his ministerial career was principally gained by his intelligence and discretion. For his prudence, he was remarkable. At the meeting
of the Ketockton Association in 1774, when a number of senior
ministers were present, and he only in the twenty-sixth year of




WILLIAM  FRISTOE.                    73
his age, he was elected to preside over their deliberations. The
chair was most generally occupied by him, especially in the latter
part of his life.
Some allusion has been made to his success in winning souls to
Christ, in the early part of his ministry.  It may be remarked,
that nature had furnished him with powers to command attention
as a speaker.  "In the pulpit," says Mr. Semple, though not
versed in the learning of the schools, he displayed abilities which
many doctors of divinity have not attained.  His language,
though plain, was strong and nervous.  His manner was solemn,
%s one having authority." His talents and addresses were highly
polemical, and at times there was an apparent severity in his
allusions to the sentiments of others.  As a disputant he was
able-few being qualified to compete with him in argument. His
religious views were strongly Calvinistic. There was probably
too much disposition in all his discourses to dwell on what are
called the higher doctrines of the gospel. Human nature is prone
to extremes.  While good works are essential as evidences of
Christian character, it is possible they may be allowed to occupy
an improper place in the system  of religious truth; men may
place an undue reliance on them, and thus fail to give God all
the glory, of their salvation.  Or, not attributing any merit to
their own works, they may fail sufficiently to hold up Christ, and
Him crucified, as the way to heaven. Practical religion is often
urged by the preacher without due reference to doctrinal truth.
And so with regard to the opposite extreme. God's eternal and
discriminating love is clearly revealed in the Bible, and constitutes
one of its most precious doctrines.  Salvation is of grace. From
first to last, in the great scheme of redemption, God alone is
entitled to praise. But the grace of God may be turned into
licentiousness. And even among godly men, who would spurn
the idea of encouraging laxity of morals, there is danger of harping too much on doctrinal sentiments. An undue prominence
may be given to a few truths, to the comparative neglect of
others equally important.  This, there is reason to believe, was a
defect in the preaching of Elder Fristoe.  Notwithstanding, he
was an able minister of the New Testament.  Though with characteristic tenacity he clung to the glorious doctrine of Divine
VOL. 1.                    7




e74                  WILLIAM  FRISTOE.
sovereignty and its kindred truths, so as to render him somewhat
suspicious of those who did not reach his standard of sentiment,
he was, nevertheless, a valuable and useful laborer in the Lord's
vineyard.
The subject of this sketch was not a man of education.  He
did not, however, despise it.  "Learning," said he, "is highly
esteemed among the Baptists, and many who have been called
to and exercised public offices, have very sensibly felt the inconvenience they had to labor under for the want of it.  But it is not
considered essentially necessary to a gospel minister. Where the
Author of nature has endued a person with strong intellect,
capable of taking in high and sublime ideas, and prying into
mysterious and intricate subjects, and given him to know his dear
Son, whom to know is life eternal, the ministry may be entered
even without learning.  For a person of this description forever
to remain in silence, merely for the want of education, would be
like a beautiful flower blooming in a desert, unnoticed by few,
and enjoyed by none."
Though Elder F. had not the advantage of an improved mind,
he endeavored, by reading as much as possible, to make up this
deficiency.  A reference to this subject is made by Elder Cumberland George in the following interesting facts: "In relation to
the early advantages of Elder Fristoe," says Mr. George, "I will
relate one particular which I obtained from his own lips. A certain Mr. Morson of Falmouth, Stafford County, becoming acquainted with Elder Fristoe, was strongly attached to him, and
being a gentleman of considerable wealth, invited him to remove
to a farm some few miles above Falmouth, where there were not
only comfortable buildings, but furniture and provisions for the
use and comfort of his family, together with an extensive and
valuable library, to which unrestricted admission was given him.
Here Mr. Fristoe remained for nearly two years, and through the
kindness of his friend, was enabled to give himself almost entirely
to reading and to the ministry of the Word.  Mr. Fristoe
always regarded this a signal interposition of the hand of God
in his favor.  Nor was he idle while God's providence seemed to
say'Work.' Those two years of devotion to study enabled him




WVILLIAM  FRISTOE.                   75
to acquire such a stock of knowledge as essentially to assist himin his ministry through life."
Mr. Fristoe was in the habit of devoting much time to the
perusal of the sacred Scriptures.  To the law and testimony he
professed to look for authority in religious faith and practice. A
few remarks on the subject of baptism  from his pen will show
how far he considered the neglect of this duty sinful, as also his
views on the impropriety of admitting infants to the ordinance.
"It is readily granted, Paul's epistles were addressed to the
churches, and not to the world; and it will not be denied by
us that there were parents and children both members in the
churches, but they were such children as could read Paul's
address to them, or hear it read; could understand the contents
of those epistles and form their conduct according to the instructions given therein, and of course capable of believing in the
Lord Jesus, and acting as worthy members of the church, to the
duties enjoined on them in those epistles.  It is well known the
obligation children are under toward a parent is never removed;
had these been of the infant tribethey would not have had understanding sufficient to obey their parents, and therefore can.have no allusion to them.
"The jailor and his household, Lydia and her household, have
been often brought, with the assurance that the Baptists would
agree there were infants among them, and that inasmuch as the
household was baptized, it furnishes a presumptive proof at least
in favor of infant baptism-to which we answer: —
" As to the jailor, we have a plain statement, that he believed
in God with all his house; rejoiced in God with all his house;
and he and all his were baptized straightway; so, then, from the
accounts given, they were all of understanding to receive the
word delivered by the apostles, all capacitated to act faith in
Christ, all rejoiced having a saving knowledge of God, and all
submitted to the sacred ordinance of baptism. As for Lydia we
have no account that she had husband or children; the account is,
that she worshiped God, that she heard Paul preach, that her
heart was opened, and she and her household were baptized; the
natural inference is, that she had servants or assistant.s, in carrying on her trade, and that they believed and were baptized.




'76                 WILLIAM FRISTOE.
"As we cannot, consistently with the Scriptures, admit any to
church communion without being baptized on the profession of
their faith, we are often asked, if we think there are not Christians among other denominations as well as among the Baptists;
and if so, it is very wrong to disown or reject such.  We have
never called in question that there are Christians in other sects;
it is not their Christianity we scrutinize, but the support of the
institutions of the gospel in their purity.  Those of our neigh —
bors who are privy to our conduct, know full well we purchase
books written by eminent and spiritual divines belonging to other
denominations. But, provided a person possessed with grace
should be guilty of a wrong course, does grace in his heart make
his conduct right? By no means! For, could that be supported, there would never be a wrong done by a Christian.
Suppose a gracious man was seduced and led away to worship
an idol, could that worship be acceptable to God because he
professed grace? By no means I It is so far from lessening the
crime or making it no crime, that it is greatly heightened and
aggravated; so, when persons are enlightened from above, and
enjoy the teaching of the spirit of grace, and then live in the
willful neglect of a known duty, it is dishonorable to God, and unbecoming their high calling.
"We are acquainted with none of the Pedobaptists but what
acknowledge that in the apostolic day baptism was by immersion,
and the subjects were believers; but while that is allowed by
them, it is thought unreasonable the Baptists should not be
equally liberal in allowing the sprinkling of infants to be right
likewise. Here our suit has been long, and continues still at
issue. It is out of the question for both to be right, because
there is but one rule laid down in Holy Writ for Christ's followers,
as it respects baptism; and that is,' IHe that believeth, and is
baptized'-' Repent and be baptized'-' If thou believest with all
thy heart thou mayest' be baptized. And'they believed and
were baptized;' and'who can forbid water, that these should not
be baptized?' This appears to be the uniform language of the
New Testament, being consistent with the command of the great
Lawgiver.
"When we make search for infant sprinkling, and open our ears




WILLIAM  FI{ISTOE.                   7 7
to hear what the Scripture reports, a dead silence takes place, and
we go off without any information about it.  We read of a prostitute church in the revelation of John the divine, a church which
had departed from the true worship of God and addicted herself
to superstitious, idolatrous worship. What says the voice of God
in this case?' Come out of her, my people, and be not partaker
of her crimes, that ye perish not in her plagues.' From this it
appears that God had a people in that corrupt, apostate church,
but it was no reason, because they had grace, that they should
stay there, but quite the reverse.
"From  all that has been said, we see no cause for retraction
or a change of our custom; we feel it obligatory on us to contend for the faith once delivered to the saints, and maintain the
ordinances in their purity as delivered by Christ and his apostles.
Viewing it as a dreadful sin to change God's ordinances, being
forewarned to touch not, handle not, which all are to perish with
the using after the commandments and doctrines of men, our
Lord informs us, he that breaks the least of His commands, and
teaches men so to do, shall be called least in the kingdom of
God."
An aged brother now living, and who was familiar with his
opinions and habits for many years, states that "he promoted
collections at different associations, for foreign and domestic
missions." It was doubtless his desire, that the gospel of the
kingdom should be preached to.all nations, and he was too well
acquainted with the word of God not to know that the designs
of infinite mercy were to be effected through the instrumentality
of means. He well knew that while all success is from God, and
that to him all the glory will be due, there is much for the church
to do as instruments in the glorious work of evangelizing the
nations.  It is strange that any brethren should object to the
operations or designs of missionary and other benevolent associations. But this hostility is every day becoming less inveterate.
For this the Lord be praised.
Concerning the deportment of Elder Fristoe, it may be said,
he had a good report of those who are without. His life gave
practical evidence that he loved holiness, and desired to promote




JOHN WALLER.
the Divine glory. He was an example to the believers, and thus
adorned the doctrine of God his Saviour.
In the year 1809, he published a work of which he was the
author, entitled " The History of the Ketockton Baptist Association."  For any inaccuracies of style, he thus apologizes to the
reader in his preface: " Should defects appear in the following
work, it need not be wondered at, for the author is no scholar,
nor affects learning, and in the course of his life never made any
notes, nor kept any journal, neither has he been supplied from
any other hand, only the little aid from our associational record.
The production has been principally written from recollection
and the little strength of his own judgment."
This work is not altogether confined to the Ketockton Association. It refers to the history of the Baptist denomination
throughout Virginia; especially to the persecutions they suffered
and the sentiments for which they were distinguished. Many interesting facts are recorded.
Mr. Fristoe lived to see a good old age. He died after a short
illness at his own residence in Shenandoah County, on the 14th
of August, 1828, having reached his eighty-sixth year. He had
been for more than sixty years a defender of the truth, and one
of the pillars of the church in the upper country. In giving
notice of his death, a brother observes, "he was, perhaps, excelled by no man in the State in point of biblical knowledge, and
for his pious walk and unblemished character; but his character
and standing were so well known in this and the adjoining States,
that any remarks from me upon this subject would seem to be
unnecessary.  Suffice it to say, that truly a great man has fallen
in Israel."
JOHN WALLER.*
JOHN WALLER was born December 23d, 1)741, in Spottsylvania
County, and was a descendant of the honorable family of Wallers,
in England. At a very early period he manifested a great talent
for satire. This determined his uncle, who was his guardian, to
* By Elder Semple, with additions.




JOHN WALLEPR.                      79
educate him for the law. He was put to a grammar school, and
made encouraging advancement in the dead languages. His
uncle's death and his father's narrow resources, added to his own
unbridled inclinations to vice, prevented him from finishing even
his classical education. He now began indeed to study, not the
laws of the land, but those of the gaming table. Giving loose to
every species of wickedness and profanity, he quickly acquired
for himself the infamous appellation of Swearing Jac1k Waller,
by which he was distinguished from others of the same name. So
far did he indulge his mischievous temper, that he once had three
warrants served on him at the same time on account of one
uproar. It was frequently remarked by the common people, " that
there could be no deviltry among the people unless Swearing
Jack was at the head of it." He was sometimes called the
Devil's Adjutant to muster his troops. To these may be added
his fury against the Baptists.  He was one of the grand jury who
presented L. Craig for preaching. This happily terminated in
his good.  Mr. Craig, in order to turn their mischievous intentions into something beneficial, watched the dismission of the
jury, and having gained their attention, thus addressed them: "I
thank you, gentlemen of the grand jury, for the honor you have
done me. While I was wicked and injurious, you took no notice
of me, but since I have altered my course of life and endeavored
to reform my neighbors, you concern yourselves much about me.
I shall take the spoiling of my goods joyfully."  When Mr. W.
heard him speak in that manner, and observed the meekness of
his spirit, he was convinced that Craig was possessed of something that he had never seen in man before. He thought within
himself that he should be happy if he could be of the same religion with Mr. Craig.  From this time he began to attend their
meetings, and was found of the HIoly Spirit. The commandment
came, and he died. He saw and felt himself a sinner. He now
for the first time, except in blaspheming, began to call upon the
name of the Lord. His convictions were deep and pungent. He
ate no pleasant bread and drank no pleasant water for seven or
eight months. He was almost in despair. He relates his exercises
in the following words:"I had long felt the greatest abhorrence of myself, and began




80                   JOIIN WALLER.
almost to despair of the mercy of God.  However, I determined
never to rest until it pleased God to show mercy or cut me
off. Under these impressions I was at a certain place, sitting
under preaching.  On a sudden, a man exclaimed that he had
found mercy and began to praise God.  No mortal can describe
the horror with which I was seized at that instant. I began to
conclude my damnation was certain. Leaving the meeting, I
hastened into a neighboring wood and dropped on my knees
before God to beg for mercy. In an instant I felt my heart melt,
and a sweet application of the Redeemer's love to my poor soul.
The calm was great but short.."
From this time he felt some increase of strength, yet sometimes the enemy broke in upon him like a flood and he would be
almost ready to give up his hope. But the application of these
words gave him great comfort: " Who is among you that feareth
the Lord; that walketh in darkness and hath no light; let him
trust in the name of the Lord, and stay upon his God."  Isaiah
i. 10. And again: " By this we know that we have passed from
death unto life, because we love the brethren."
By the time Messrs. Harriss and Read came on their next tour
he felt sufficiently confident to become a candidate for baptism,
and going up into Orange County was there baptized by Mr. Read,
in the year 1767. Baptism was to him as it has been to thousands,
a sanctified ordinance.  His soul received great accession of
strength and comfort.  Having contracted debts by dissipation,
he sold property to pay them.  He conferred not with flesh and
blood, but began to preach that men ought everywhere to repent.
It was not long before his labors became effectual, at least in one
way. That arch-enemy of souls, whom he had served so faithfully before, now began to rage, and succeeded in raising a
powerful opposition.
At length it was thought proper to constitute a church in Mr.
Waller's neighborhood. He was ordained their pastor, June 20th,
1770. He now began to extend his labors. Bending his course
to Lower Virginia, he baptized Rev. William Webber, being the
first he did baptize. Accompanied by J. Burrus he traveled as
far as Middlesex, and wherever he went he was attended by a
Divine power, turning many to righteousness. His name sounded




JOHN WALLER.                       81
far and wide. By the ungodly he was considered as a bold,
inexorable fanatic, that would do much mischief unless restrained.
The Baptists and their adherents looked upon him as set for the
defence of their cause, and with much confidence rallied him as
their leader.  His persecutions in several counties were of the
most painful character. The following letter, written by him
during an imprisonment of forty-six days in the County of Middlesex, will exhibit something of the severe trials to which he
and his associates were subjected in making known the truth as
it is in Jesus. It is dated
URBANNA PRISON, MIDDLESEX COUNTY,
4 August 12, 1771.    }
DEAR BROTHER IN THE LORD:
At a meeting which was held at Brother McCain's, in this
county, last Saturday, while Brother William Webber was addressing the congregation from James ii. 18, there came running
toward him, in a most furious rage, Captain James Montague, a
magistrate of the county, followed by the parson of the parish and
several others who seemed greatly exasperated. The magistrate and
another took hold of Brother Webber, and dragging him from the
stage, delivered him, with Brethren Wafford, Robert Ware, Richard
Falkner, James Greenwood, and myself, into custody, and commanded that we should be brought before him for trial. Brother
Wafford was severely scourged, and Brother Henry Street received
one lash from one of the persecutors, who was prevented from
proceeding to further violence by his companions; to be short, I
may inform you that we were carried before the above-mentioned
magistrate, who, with the parson and some others, carried us one
by one into a room and examined our pockets and wallets for
fire-arms, etc., charging us with carrying on a mutiny against the
authority of the land. Finding none, we were asked if we had
license to preach in this county; and, learning we had not, it was
required of us to give bond and security not to preach any more
in the county, which we modestly refused to do, whereupon, after
dismissing Brother Wafford, with a charge to make his escape
out of the county by twelve o'clock the next day on pain of
imprisonment, and dismissing Brother Falkner, the rest of us were
OL. I.- -F




82                   JOHN WALLER.
delivered to the sheriff and sent to close jail, with a charge not to
allow us to walk in the air until court day. Blessed be God, the
sheriff and jailor have treated us with as much kindness as could
have been expected from strangers.  May the Lord reward them
for it I Yesterday we had a large number of people to hear us
preach; and, among others, many of the great ones of the land,
who behaved well while one of us discoursed on the new birth.
We find the Lord gracious and kind to us beyond expression in
our afflictions. We cannot tell how long we shall be kept in
bonds; we therefore beseech, dear brother, that you and the
church supplicate night and day for us, our benefactors, and our
persecutors.
I have also to inform you that six of our brethren are confined
in Caroline jail, viz., Brethren Lewis Craig, John Burrus, John
Young, Edward Herndon, James Goodrick, and Bartholomew
Cheming.  The most dreadful threatenings are raised in the
neighboring counties against the Lord's faithful and humble
followers. Excuse haste. Adieu.
JOHN WALLER.
In this bright and burning way, Waller continued until 1775
or 1776, when he formed an acquaintance with one Williams, a
preacher of some talents, apparent piety, and in Mr. Wesley's
connection, consequently an Arminian: this man, by his conversation and books, so wrought upon Mr. Waller's mind as to bring
him over to believe the Arminian system. Knowing this to be
contrary to the opinions of his brethren, he resolved to make a
bold effort to preach and argue his principles at the next association, and thereby convince his brethren; or, failing in this, to
submit to be cut off from them.  Accordingly, he took his text,
I Cor. xiii. 11.  In his exordium he stated, that when young and
inexperienced in religion he had fallen in with the Calvinistic
plan; but that becoming more expert in doctrine, or, in the language of his text, when he became a man he put away these
childish notions. IIe then went lengthily into the argument.
For want of truth or talents he made few, if any converts to his
opinions; and, of course, had to confront the whole host of
preachers and members now assembled. Mr. Waller, foreseeing




JOHN WALLER.                        83
his fate, took the shorter and more reputable course.  Instead of
awaiting a fair trial, he proclaimed himself an independent Baptist
preacher. This step was probably resorted to by Waller under
an expectation that his popularity was so great that he should be
able to bring over many of the churches to his party. Be this as
it may, he immediately commenced his operations on an extensive
plan.  On his return from  the association he used his utmost
endeavor to form a strong party. He preached from house to
house over a large field of ministerial labor; ordained lay elders
in every neighborhood, to prevent inroads; and also several helps
in the ministry. He also established what he called camp-meetings, in which they continued together several days under certain
written regulations.
The novelty of these meetings excited the attention of the
people in such a manner that great multitudes crowded after him.
By these means his party gained strength daily. Few men possessed greater talents for leading- a party of this description than
Mr. Waller.  The only thing in which he was deficient was, that
he could not be happy while separated from his brethren. He
used to say, that in the midst' of apparent prosperity and the
caresses of his friends, he still yearned after the people of God
from whom he had withdrawn. Some years after his restoration,
he said to a young preacher who was dissatisfied and talked of
dissenting, " If you could have a distant view of my suffering and
leanness of soul while a dissenter from my brethren, you would
never again indulge such a thought." He was again fully reinstated in connection with his brethren in 1787.
A very great revival commenced under Mr. Waller's ministry
in 1787. This. continued for several years, and spread through
all his places of preaching. In this revival he was greatly engaged,
and baptized from  first to last many hundreds.  Early in this
revival Mr. A. Waller, son of his brother Benjamin, was brought
in, and in some few years began to preach.  Mr. Waller immediately recognized him as his successor, and declared that he
believed his work in that part of the earth was finished. Accordingly, November 7th, 1793, after taking the most affectionate
farewell of the churches, he removed to Abbeville in the State of
South Carolina. This removal was said to have arisen, partly




84                   JOHN WALLER.
from economical considerations, and partly from a strong desire
with himself and wife to live near a beloved daughter, who had
some time previously married Rev. Abraham Marshall of Georgia.
Perhaps there might be other causes.  His labors in his new
residence were also blessed, but not to a great extent.  He
remained, however, faithful in the cause until his death, which
took place July 4th, 1802.
1His death was, as might have been expected, truly glorious.
His eldest son describes it in the following words: "His conflict
with death, as it respected bodily affliction, was truly hard; but
his soul appeared to be happy indeed! Never did I witness such
resignation and Christian fortitude before I He was reduced to
a perfect skeleton, and in several places the skin was rubbed off
his bones.  His pains were excruciating; but no murmur was
heard from his lips. On the contrary, he would often say,'I
have a good Master, who does not give me one stroke too hard
or one too many.'
" The last sermon he preached was on the death of a young
man. The text on which he preached was Zechariah ii. 4.'Run, speak to this young man.' He addressed himself chiefly
to youth, in feeble, but animating strains; observing that he
counted upon its being the last sermon he should ever preach:
and fervently prayed that, Sampson like, he might slay more at
his death than he had done in his life. He continued speaking
until his strength failed him, and with reeling steps he advanced
to a bed, where we thought: he would have expired.  Thence he
was removed home in a carriage for the last time.  He said, as
to his soul, he was under no concern, he had given that to Jesus
long since, and he was under no doubt his Master would provide a
mansion for it. Just before his departure he summoned all his
family, black and white, around him, and told them  he was
anxious to be gone, and to be present with Christ, and then warned
them to walk in the fear of God, cordially shook hands with all,
and soon after, with a pleasant countenance, breathed his last,
and fell asleep in Jesus." I looked on.the corpse with these
words fresh in my mind:" O lovely appearance of death."




LEWIS CRAIG.                     85
Thus this great man of God conquered the last enemy, and
ascended to that rest that remnaineth for the people of God. He
died in the sixty-second year of his age, having been a minister
of God's word for about thirty-five years, and in that time had
lain in four different jails one hundred and thirteen days, besides
receiving reproachings, buffetings, stripes, etc.  Nor was his
labor in vain in the Lord. While in Virginia he baptized more
than two thousand persons, assisted in the ordination of twentyseven ministers, and in the constitution of eighteen churches.
For many years he had the.ministerial care of five churches, for
which he preached statedly. As a preacher his talents were not
above mediocrity, but he was certainly a man of very strong
mind.  His talent for intrigue was equaled by few.  This he
exercised, sometimes beyond the innocence of the dove.  He
was, perhaps, too emulous to carry his favorite points, especially
in associations, yet it must be owned that such influence as he
acquired in this way, he always endeavored to turn to the glory
of God.
LEWIS CRAIG.
THIS is a name well known in Virginia. It is interwoven in
the history of many of her churches, and will continue to live ip
the memory of the pious, while time endures. To Lewis Craig,
and his brother Elijah, may we look as among the principal
instruments of introducing the gospel in the eastern part of our
State.
The family with whom they were connected are said to have
been eminently pious.  The parents, and all their children, seven
sons and four daughters, were all members of the Baptist Church.
Lewis is said to have been first awakened under the preaching
of Samuel iarriss, and to have remained for some time in deep
distress. In following the preacher from place to place he would
sometimes break out in solemn exhortation to others, while he
confessed that he was himself without hope.  He ultimately rejoiced in Christ, and in 1767, when about twenty-seven years of
age, was baptized, and began to preach.  He was far from posVOL. I.                   (




86                    LEWIS CRAIG.
sessing a cultivated mind, but being a sensible man, and having
a very musical voice, with agreeable manners, and, especially,
going forth under the constraining influence of the love of Christ,
he excited much interest among the people he addressed.  He
traveled almost constantly, and the large congregations which
everywhere attended his ministry were entreated to escape the
Divine wrath, with the most impassioned earnestness. Nothing
could exceed the burning zeal with which he persuaded men to
be reconciled to God. His sermons consisted in a plain pungent
exhibition of the evil of sin, and its ruinous consequences, with
the glad tidings of redeeming love through a Saviour. Hundreds
of his hearers found in these announcements the means of salvation. The gospel came to them not in word only, but in power,
in the Holy Ghost, and in much assurance.
These successful results were principally manifested in the
Counties of Orange and Spottsylvania.  The first Baptist church
organized, between the James and Rappahannock Rivers, called
Lower Spottsylvania, afterwards Craig's, was the fruit of his
efforts.  This church was constituted in 1767.  Three years
after this period he received and accepted an invitation to preside over them as their pastor. Additions were regularly made
to their number; but in 1767 an extensive revival was enjoyed,
when more than one hundred were baptized.  The church continued to. prosper until 1781, when their pastor removed to the
western country; a large number of the members of the church
left the State with him, and a serious decline was experienced.
Before Elder Craig's departure to the West, he was counted
worthy of his Master to suffer painful trials in the discharge of
his ministerial duties. Various means were employed to alarm
and cause him to give up his practice of preaching the gospel.
Hle thought of the Saviour's dying love, and determined to go
forward even at the expense of life. At length he was arrested
by the sheriff of Spottsylvania, and brought before three magistrates, in the yard of the meeting-house, who bound him, with
others, in the penalty of two thousand pounds, to appear at court
two days after. They attended, and were arraigned as disturbers
of the peace.  The prosecuting attorney represented them to be
a great annoyance to the county by their zeal as preachers.




LEWIS CRAIG.                      87
"May it please your worship," said he, " they cannot meet a man
upon the road but they must ram a text of Scripture down his
throat." After hearing their defence, the court determined that
they should be liberated, provided they would give security no
more to preach in the county within twelve months. To this
condition Elder C. and his companions refused to yield. They
were then sentenced to close confinement in the jail.  As they
passed on to prison through the streets of Fredericksburg, they
united in singing the lines"Broad is the road that leads to death."
They remained in prison one month, and were then released.
Elder Craig then visited Williamsburg, to obtain relief for his
brethren. The following letter was conveyed by him from the
deputy governor to the king's attorney:"SIR: I lately received a letter signed by a good number of
worthy gentlemen, who are not here, complaining of the Baptists;
the particulars of their misbehavior are not told, any further than
their running into private houses, and making dissensions.  Mr.
Craig and Mr. Benjamin Waller are now with me, and deny the
charge: they tell me they are willing to take the oaths, as others
have.  I told them I had consulted the attorney-general, who is
of opinion that the general court only have a right to gralt
licenses, and therefore I referred them to the court; but, on their
application to the attorney-general, they brought me his letter,
advising me to write to you.  Their petition was a matter of
right, and you ought not to molest these conscientious people, so
long as they behave themselves in a manner becoming pious
Christians, and in obedience to the laws-till the court, when
they intend to apply for license, and when the gentlemen, who
complain, may make their objections, and be heard.  The act of
toleration (it being found by experience that persecuting dissenters increases their numbers) has given them a right to apply,
in a proper manner, for licensed houses, for the worship of God,
according to their consciences; and I persuade myself, the gentlemen will quietly overlook their meetings, till the court.  I am
told, they administer the sacrament of the Lord's Supper near




88                     LEWIS CRAIG.
the manner we do, and differ in nothing from our church but in
that of baptism, and their renewing the ancient discipline; by
which they have reformed some sinners, and brought them to be
truly penitent: nay, if a man of theirs is idle, and neglects to
labor, and provide for his family as he ought, he incurs their censures, which have had good effects. If this be their behavior,'it
were to be wished we had some of it among us.  But, at least,
I hope all may remain quiet till the court.
"I am, with great respects to the gentlemen, sir,
"'Your humble servant,
"JOHN BLAIR.
" WILLIAMSnBURG, July 16, 1768."
The prisoners were, after a short time, released. During their
confinement, Elder C. preached through the gates to large
crowds, and was the means of doing much good.  When he was
permitted to go at large, he went forth with renewed spiritual
strength, defending the truth as it is ill Jesus.  He was enabled
to thank God that he was permitted to suffer shame for the name
of Christ.  Day and night in his neighborhood and in all the
surrounding country he ceased not to teach and to preach the
gospel.
In 1771, about three years after this, he was again imprisoned,
in the County of Caroline. He had several times preached there,
and was quite successful.  Says Mr. Semple, in referring to this
circumstance, "IYMr. Craig continued to visit this place, and to
cultivate the seed sown. Believers were added from time to time.
Satan took the alarm, and stirred up opposition to Mr. Craig. A
warrant was issued, and Mr. Craig was carried before a magistrate, to whom he gave bond not to preach in the county within
a certain number of days; but feeling himself hampered by this
measure, he thought it best to incur the penalty; and accordingly
preached some little time after, at one Reuben Catlet's plantation, and was taken up by virtue of a warrant and committed to
prison, where he staid three months."
With undiminished ardor and success Mr. Craig continued to
preach after his liberation. It is stated in Semple's History, that
Tuckahoe, Upper King and Queen, and Upper Essex Churches,




LEWIS CRAIG.                     89
in the Dover Association, were planted under his ministry.  As
long as he remained in Virginia he was eminently useful. It has
been already stated that in 1781 he removed to the West. He
settled on Gilbert's Creek, Lincoln County, and immediately formed
a church of those who had been dismissed with him, from Craig's,
in his native State. In about two years after he again removed
within six miles of Lexington, and built up the first Baptist
church in that part of Kentucky, called South Elkhorn. Here
he was drawn into the whirlpool of speculation, and suffered
many losses. His peace of mind also was much disturbed.  Still
he retained an untarnished reputation, and continued to preach,
while the church was greatly multiplied under his ministry. In
1795 he settled in Bracken County, where also the Lord made
him greatly successful, as a large church was built up under his
care.
There is reason to believe that no man in Kentucky exercised
a more wide-spread and commanding influence for good than
Lewis Craig.  In removing from Virginia he had taken with
him most of the members of the Upper Spottsylvania, since called
Craig's Church. This was the oldest and most flourishing body
of baptized believers between James and Rappahannock Rivers.
He had been their successful pastor, loved and honored by them
for ten or twelve years, and when his purpose was formed to
migrate to the then far off western wilderness, they almost unanimously resolved to share in the perils and discomforts of his
exile.  Such was the enthusiasm awakened in this band of disciples, that of this large church a sufficient nnmber did not remain
to continue the organization. It was necessary to disband, and
not until several years after was the church re-established.
The pastor and flock, numbering about two hundred members,
and called by John Taylor "the traveling church," commenced
their long, toilsome journey. The whole, embracing children and
servants, numbered nearly four hundred. It was a sublime spectacle! Onward they marched, over an almost trackless wilderness, Jehovah their guide and defence.  Unharmed by beasts of
prey, or the savage red man, they were permitted to reach the
home they sought.  We may well imagine how these pilgrims
often lifted up holy hands, without wrath and doubting. They
Q$ *




90                    LEWIS CRAIG.
found many a Bethel in which to draw near to God, and oft, to
them, it was the very gate of heaven. As they passed over mountain and valley the stillness of ages was broken by their songs of
praise. The wilderness and the solitary place were indeed made
glad, for never before had hymns of thanksgiving by human
voices reverberated among those trees of the forest.
The church thus borne on to their destined home continued
under the care of Lewis Craig.  Settling awhile on Gilbert's
Creek, they afterwards removed to South Elkhorn, as already
stated. Here Mr. Craig purchased land. The first grist-mill in
Kentucky was built by him. The above facts have been mainly
received from John Taylor. He says, " South Elkhorn was eight
miles from where I lived. I seldom went there but at monthly
meetings. I now became more acquainted with that old successful man in the ministry, Lewis Craig. His orthodoxy mainly lay
in salvation through Christ, by unmerited grace, and urging
repentance on all to whom he preached. He had the most striking gift of exhortation that was perhaps in use in Kentucky;
while with him in South Elkhorn, he treated me as a father would
a son."
On another occasion, referring to Craig, he says, " There was
but one church on the north side of Kentucky, and this was South
Elkhorn, where Lewis Craig was pastor. Perhaps in the month
of August, 1784, I became a member of that church, and thus I
was brought under his pastoral care. He was then in the prime
of his life, as to the gospel ministry-of the age between forty
and fifty. Mr. Craig is yet living, and about eighty-three years
old: he is one of the old gospel veterans in Virginia, where he
often suffered imprisonment for the crime of preaching repentance to sinners."
Writing afterwards respecting the expediency of forming a new
church at Clear Creek, he says, "We held a council on the subject of a constitution, but we found a difficulty, in this way: a
number of the members had been in the church, with Lewis Craig,
in Virginia, and in the traveling church through the wilderness,
and its establishment in Kentucky, and, above all, if we had a
new church, we might lose Lewis Craig as our pastor. Though
we had four ordained preachers, all of us did not make one Lewis
Craig. "




JOSEPH CRAIG.                      91
He lived to advanced age.  His last days were distinguished
by increased spirituality of mind.  His conversation was mostly
on heavenly topics, and it was frequently said that he seemed to
enjoy much of heaven in his soul.  His trials had been greatly
sanctified to his good, and, like a little child, he yielded quietly to
the will of his Father.  He died, after a short illness, in the
eighty-seventh year of his age.
His sermons were remarkable for their evangelic and practical
character.  He possessed an easy address, his language was
simple and flowing, and in exhortation excelled most of his
contemporaries.  Very often, when several sermons had been
preached, without producing, apparently, any effect upon the
people, he would follow, and by his pathetic appeals produce
almost universal feeling in the congregation. He was always
very industrious in his habits, and strictly temperate. Endowed
with a natural sweetness of temper, and being much under the
influence of the gospel, he was greatly beloved by all classes of
men.
John Taylor says respecting him, " Perhaps there was never found
in all Kentucky such a gift of exhortation as in Lewis Craig. The
sound of his voice would make men tremble and rejoice.  The
first time I heard him preach, I seemed to hear the sound of his
voice for many months. He was of middle stature, rather roundshouldered; his hair black, thick-set, and somewhat curled; a
pleasant countenance; free spoken; and his company very interesting.  He was a great peace-maker among contending parties."
JOSEPH CRAIG.
THOUGH not distinguished for those peculiarities whlich elevated to a high place, in the affections of Virginia Baptists, the
two brothers Lewis and Elijah Craig, it will not be proper altogether to pass over the name of Joseph, another of the Craig
family. He does not appear to have risen high as an expounder
of the Scriptures, or even as a preacher.  Much itinerant labor,
however, was performed by him, and not without success. After




92                    JOSEPH CRAIG
preaching for some years in Virginia, he settled with his brothers
in Kentucky, and continued there to exercise his ministerial
functions.  He is said to have been at times vei'y eccentric.  On
one occasion, at Guinea's Bridge, while preaching, he was apprehended, and an attempt made to carry him before a magistrate.
Mr. Semple says, " Thinking it no dishonor to cheat the devil, as
he termed it, he slipped off the horse, and took to the bushes.
They hunted him with dogs, but, Asahel like, being light of foot,
he made good his retreat."
Another case is mentioned by John Taylor. He is represented
to have been pursued by his persecutors, and climbing into a tree,
he was shaken down, his hands tied, and an attempt made to
carry him to court.  He said, "If you put Joseph Craig in
prison, I will have no hand in it." He would neither walk nor
ride, and they were compelled to liberate him. Walking along
the streets of Lexington, some young men resolved to indulge in
sport at his expense, by asking curious questions. His only reply
was, " Get thee behind me, Satan;" thus:turning the ridicule of all
beholders on them.
Crossing a ferry, one day, when he offered to pay, the ferryman
declined receiving it, saying, "Mr. Craig, you may pray for me."
Reaching the opposite side of the stream, Mr. Craig called the
man to him, that he might pray for him.  He said, "Not now,
Mir. Craig."  But the preacher said, "I will not go away in your
debt.". The ferryman disliked it much, but was compelled to
submit, and Mr. Craig prayed most earnestly for h is deliverance
from the captivity of sin.
Says John Taylor, "By vigorous industry and care of his property, Mr. Craig made a good estate. He reared many children,
sons and daughters, and taught them all habits of industry. Find
his children where you may, they are surrounded with affluence,
and of respectable standing among men. Nearly all of them also
have a place in the church of Christ.  Mr. Craig was small
of stature, stooping shoulders, of a hardy complexion, active in
business, persevering as a traveling preacher, or rather exhorter,
for in that lay his greatest gift.  He died of a lingering complaint, after laboring in the ministry, say fifty-nine years. His age
was nIearly eighty."




WILLIAM  BASKETT.                   93
WILLIAM BASKETT.*
ELDER WILLIAM BASKETT was born in Goochland County,
October, 1741. Having descended from parents who were poor,
and not being favored with the means of education, but little is
known of him until his twentieth year, about which time he was
married to Miss Mary Pace, who was also a native of Goochland.
In this, his only matrimonial connection, he was blessed with
thirteen children, eight sons and five daughters.
From his earliest years he had been impresgsd with ideas of
the value and necessity of religion; had regalrly attended public
worship; and had even received, as he/advanced in age, the
Lord's supper. After his marriage he established in his family
morning and evening service, in which he read prayers. This he
did for seven years, while yet he had not, as he afterwards discovered, known or felt the nature and effects of gospel truth.
About this period his neighborhood began to be visited by
Baptist preachers.  Of them and their doctrines, numerous and
different reports were in circulation. The first of these, an opportunity to hear whom presented itself, was Brother Corbley.
He went, moved partly by curiosity and partly with a desire to
be profited. This was the first preacher not of the established
church that he had ever heard.  On his return home at a late
hour he found Mrs. Baskett waiting patiently to be informed concerning the new preacher and his tenets, of which he gave a description before he received any refreshment.  Soon afterwards
they both had an opportunity of hearing Brother Corbley, and of
seeing him administer the ordinance of baptism.  The minds of
both became now so much concerned, that Mr. Baskett, to use
his own words, "was scarcely able to follow his plough;" and
when he returned from the field he frequently found his wife
engaged in prayer.
While filled with anxiety as to what they should do to be
saved, they walked on a dark and rainy night three miles to hear
* By Elder Robert Lilly.




-94                 WILLIAM BASKETT.
a preacher of the established church.  Mr. Baskett asked the
preacher if there was such a thing to be entertained as a hope of
personal interest in the merits of Christ; a knowledge of acceptance with God? The preacher replied, that for his own part, he
felt a comfortable hope while he kept the commandments, and at
no other time.  The continued distress and further inquiries of
Mr. and -Mrs. Baskett subjected them to the charge on the part
of the preacher of being deranged.  The circumstances under
which he obtained comfort aire found in the following extract from
a letter written by himself a little before his death:"In childhood and youth, I often promised God I would serve
him, if spared to be a man. From my marriage, in my twentieth,
until my twenty-seventh year, I attended scrupulously to secret
and public prayer and worship, and to the ordinance of the
supper. But, now, I saw myself a guilty, undone sinner; and,
during eight months, was without comfort.  At length, one
night at midnight, on my bended knees, imploring Divine mercy
through Christ, and throwing myself at the disposal of sovereign
grace, my mind was turned to the words,' He that trusts in the
Lord shall never be confounded.' I saw that'God was, in
Christ, reconciling the world unto himself, not imputing their
trespasses unto them.' For several days my heart was filled with
joy. Since, my life has been a constant warfare. I am sensible
of much remaining imperfection, but cannot fear death or judgment. The judge is himself my friend. Nor do I apprehend destruction by my spiritual foes or my trials. It is God who
worketh in us both to will and to do. In six troubles he is with
us, and doth not forsake us in the seventh. If we pass through
waters, they cannot overflow us; if through fires, they cannot
burn us.  I believe all this in my heart.  If my conduct does not
agree with this, place no confidence in me or what I say. My
desire is to glorify God through the remainder of my life. The
tree is best known by its fruits.  Please to send me an account
of your own religious experience."
Not long afterwards Mr. and Mrs. Baskett were baptized,
together with two other neighbors, by Elder Elijah Craig.
These first Baptists of that vicinity frequently visited each other
for conversation and social prayer. Brother B. thought himself




W ILLIAM BASKETT.                    95
far inferior to the rest of this little company in scriptural knowledge-; but they always urged him forward, and he was soon
employed in the exhortation of his neighbors, who attended these
meetings for the purpose of hearing.  Others made a profession
of faith under his labors; and in the year 1774 a church was constituted, called Lisles, consisting of eighteen male members and
thirty-two white female members. This church was served by
Elder Webber as pastor, until 1787, under whose ministry, in the
course of two years, many souls were added.  In the toils of this
revival Mr. Baskett shared largely, and in 1789 he was ordained
to the work of an evangelist. Five years afterwards Elder Webber removed to Kentucky, when Elder Baskett was called to the
pastoral office.
From  this time until the year 1815, he was blessed in his
family and church.  His faithfulness and zeal as a pastor, and all
his conduct in his domestic affairs, were exemplary. He lived to
see all his children married and settled, and himself possessed of
extensive property which had gradually increased upon his hands.
On the 21st of April his aged consort, after a few days' indisposition, fell asleep in death. The next Sabbath he preached his last,
and those present said his best sermon, from the words, " We have
no continuing city, but seek one to come." On the 30th of the
same month, his own tranquil spirit escaped this state of trial, and
went to the enjoyment of rest.  In his illness he consented to receive medical aid, he said, merely to gratify his friends.  He
knew he was about to depart, and found his soul supported by
the consolations of the gospel, and cheered and sustained by its
gracious promises.
The removal of these two faithful servants was improved on
the 24th of June ensuing, by Elders Purrington and Hiter.
Elder Hiter preached from Phil. i. 21: "For me to live, is
Christ; to die, is gain." Elder Purrington from 2 Kings, ii. 12:
"My Father, my Father, the chariot of Israel, and the horsemen
thereof."  The large concourse which assembled, and the feelings
they manifested, bespoke the excellence of those pious souls, and
the high veneration and affection with which they were regarded.
"The memory of the just is blessed."




96                   JOHN COURTNEY.
JOHN COURTNEY.*
THE REV. JOHN COURTNEY was born in the County of King
and Queen, about the year 1744.  His parents were members of
the Protestant Episcopal Church, in which,.of course, he was
himself educated. His eldest brother as well as his father were
conspicuous and influential members of that church.
Of the early history of this sincerely loved and justly venerated
man, scarcely anything is known.  Although he was in after life
found possessed of a mind and heart excellent, in no ordinary
degree; and although his labors were useful to an extent reached
by few whose names have been echoed far and wide, yet, in the
midst of his toils, fatigues, and success, his acquaintance was
almost confined to his native State.  It has sometimes happened
that men of superior virtues have been unknown in the world, as
mines of inconceivable value lie hid in the bowels of the earth.
The history of the acts of the Apostles is for the most part
limited to narrations concerning two of them, Paul and Barnabas,
who were themselves not of the twelve. Enoch was doubtless a
man of distinguished merit; yet with the exception of his age
and the mention of the fact that he had descendants, his biography by Moses is contained in these few words, "And Enoch
walked with God; and he was not; for God took him."  Nor
had we been favored with any further information of his character,
if, after a lapse of thousands of years, it had not been apparently
by accident recorded, " Enoch also, the seventh from Adam, prophesied of these, saying,' Behold the Lord cometh with ten
thousands of his saints, to execute judgment upon all.'"
The decease of his father left him an orphan when young, and
the possession of the estate according to law devolving on the
oldest son, it was determined, as soon as his age would allow it,
that John should be bound apprentice to the business of carpenter.  No more is now heard of him until having arrived at
years of maturity he makes his appearance abroad.  Thus it
X Prepared by Elder Henry Keeling.




JOIIN COURTNEY.                    97
had been with Him, whom Elder Courtney delighted to honor
and serve, the glorious Redeemer.  From the age of twelve to
thirty years nothing is said of Himn.
Mr. Courtney as a man possessed a generous, frank, and nobly
independent spirit. And these dispositions were remarkably to
be observed in his subsequent character, as a Christian and a
minister of the gospel. This coincidence is, no doubt, common.
Enterprise, decision, perseverance, and boldness, were characteristics of the Apostle Paul, both before and after his conversion to
the faith of Christ; but the objects toward which they were
directed were changed by his conversion.
At what period of life he entered the matrimonial relationship
is rather uncertain, but it is known to have been previous to his
making a profession of religion.  His conversion is dated at the
great revival of religion which, under the preaching of John
Waller, Lewis Craig, James Childs, John Shackleford, Robert
Ware, Iverson Lewis, and others, secured persecution, even to
blows, stripes, and imprisonments.  After the example of Moses,
who "chose rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin for a season," he joined himself
to the persecuted, and with them identified his religious interests,
in which all others were involved to a much greater extent than
now, when liberty is enjoyed.
Having experienced the efficacy of gospel truth in his own
heart, he soon began to persuade others to repent, and in his turn
suffered the frowns and wrath to which his companions had been
and were exposed. At about this time the Revolution was maturing its plans, and within a few years the independence of ths
United States was declared. Repeatedly were the services of this
man of God required, both in the camp and in the field; since,
although considered by his own denomination entitled to preach
and administer church ordinances, not having been ordained according to the usages of the Church of England, he was not recognized by the law as a minister of Christ. But probably if the
law had not compelled him, his patriotism and valor, and love of
liberty, civil and religious, would have taken him to the field.
After the close of the Revolution he removed to the City of
Richmond. Here, in addition to his pastoral labors, he "wrought
VOI. I.-G                 9




98                   JOHN COU1tTNEY.
with his own hands, ministering to his necessities," and to those
of such as were "with him."  During a period of more than
forty years, he served the Baptist Church in this city either as
their exclusive or senior pastor.  Faithfulness, affection, disinterestedness and zeal, marked his whole career.  He could with
propriety adopt the language: "Therefore, remember, that I
ceased not to warn every one night and day with tears. I have
coveted no man's silver, or gold, or apparel.  I have showed you
all things, how, that so laboring, ye ought to support the weak;
and to remember the:words of the Lord Jesus, how he said,'It
is more blessed to give than to receive.'"
Elder Courtney did not enjoy the advantage of education. It
is well known that in his early days these were confined to the
opulent and great.  In this Colony only one college existed,
William and Mary in Williamsburg; and all the Colonies besides
could number only four.  Had the means of learning been as
abundant then as now, his aspiring mind had elevated itself to the
rank of any of his contemporaries. It was, indeed, among the
endeavors of those who were in power, to prevent the progress
of letters and the diffusion of knowledge.
But how much even the want of learning may have been
instrumental in contributing to the excellency of this distinguished man, it is not possible to imagine. Want of learning is a
great disadvantage and misfortune.  Yet it is as easy to conceive that even this may be made conducive to a man's virtue
and usefulness, as it is to conceive that the barrenness of a soil
may promote the wealth of its inhabitants, by creating enterprise,
industry, and economy.
It is truly desirable that ministers of the gospel be well educated men. But this should never form the base of their qualifications.  And who will assume the responsibility of saying that
none but classical and scientific men shall preach? or who will
name the attainments requisite to be made?  Education is important in an orator or statesman; yet with such a one as could
not be called classical, Patrick Henry inspired and roused into
effort a nation, and the immortal Washington conducted it to
freedom. And an Apostle declares, " I, brethren, come not unto
you with excellency of speech, or of man's wisdom, declaring




JOHN COURTNEY.                      99
unto you the testimony of God; but was with you in weakness,
and fear, and much trembling."  But he was a man of strong
and rational powers, candor, godly sincerity, knowledge of things
and men, acquaintance with the Word of God, ardent devotion,
and exemplary life.  He did not direct others to the path of life,
and himself wander in the road to death.  More than half a century proves the genuineness of a profession which he had made
when it was unfashionable and hazardous.
In the performance of pastoral duty, assistance was found
necessary, during the last fourteen years of his life.  Of these, he
was aided nine years by the Rev. John Brice; one by the Rev.
Andrew Broaddus; and three by the Rev. Henry Keeling.
For four years previous to his death, he seldom, if ever, attempted to preach; but was nevertheless employed in the work
of his Lord and Master.  Long will his faithful visits be remembered.  Even when debility prevented him from being able to dismount from his horse, he rode from door to door, to encourage,
counsel, and exhort.  As the termination of his days approached,
his decline was evident. It was the privilege of the writer of
this sketch to be frequently with him. The lessons of patience,
gratitude, and heavenly-mindedness, which his appearance and
conversation inculcated, will never be forgotten.  In the deepest
affliction he not only did loot complain, but rendered thanks to
God.
On the 18th of December, 1824, this servant of God went to
receive his reward.  Having lived the life of the righteous, he
died his death. With a " hope, full of immortality," he fell asleep
in Jesus.  In few instances can the declaration of Paul the
Apostle have been more appropriate: "I have fought a good
fight, I have finished my course, I have kept the faith; henceforth
there is laid up for me a crown of righteousness, which the Lord,
the righteous Judge, will give unto me at that day, and not unto
me only, but unto all them that love his appearing." Sixteen
years before him, the partner of his youth and riper years entered
that " rest which remaineth for the people of God."




100                   JOHN KOONTZ.
JOHN  IKOONT Z.
IT is a pleasing task to review the lives of those who have been
leaders in promoting any important reformation among their
fellow-men. Especially does such a review become interesting, if
numerous and severe trials have been cheerfully sustained for the
sake of Christ and his kingdom.  Who does not find a melancholy delight in perusing the brief narrative which the sacred
historian gives of the first martyr's zeal and sufferings? How
nobly does he plead for God, and how faithfully does he expose
the evil and danger of sin! With what constancy and meekness
does he fall beneath the shower of stones with which his bloody
persecutors assailed him! Numerous instances of the sacrifice of
life or of worldly enjoyment for Christ's sake have occurred since
the days of Stephen, all of which furnish indubitable evidence of
the divinity of the gospel.
Among those who suffered for the name of Christ among the
early Virginia Baptists, was ELDER JOHN KOONTZ. He was, by
extraction and birth, a German.  At the time of his conversion,
he resided in Frederick, near Front Royal. In that county he
was baptized, December, 1768. Shortly after he was called to the
work of the ministry.  For several months his efforts were confined to the vicinity of his residence.  But in the latter part of
1770 he visited his brother, then residing in Shenandoah, and
finding the people generally ignorant of those things which belonged to their peace, he began to exhort them to escape the
wrath to come. The sentiments he advanced, and the benevolent
zeal with which he inculcated them, excited universal attention.
Vast crowds attended his ministrations; nor did they hear in
vain. The Lord opened their hearts to receive the word, and
caused the truth to be'mighty in their deliverance from the kingdom of darkness. As the excitement increased, and many found
redemption in Christ, several other Baptist ministers visited the
county, and assisted this young laborer in gathering the harvest.
At that time he was not ordained. Those who believed in Christ,
were baptized by Elder Samuel Harriss, while Mr. Koontz con



JOHN KOONTZ.                      101
tinued to lift up his voice like a trumpet, to cry aloud and spare
not. With unwearied assiduity he availed himself of all facilities
to preach a crucified Saviour. In that settlement there were
many Germans, to whom his ministry was much blessed. Frequently to the same congregation he would preach, first in Dutch,
and then in English.
These efforts, in connection with the labors of Elder John Picket
and others, resulted in the constitution of Whitehouse, since called
Mill Creek Church, in 1772.  At this time there were two members who employed their talents in preaching the gospel, and in
making choice of one of these to be their pastor, some difference
of sentiment existed, by which they remained a short period unsupplied.  But ultimately, having prevailed on Mr. Koontz to
remove from  Frederick and settle among them, they unanimously elected him to that office.  This occurred in 1776, when
he was ordained.
During the first years of Elder Koontz's ministerial labor in
the vicinity of Mill Creek, his progress was much impeded by the
opposition of some German Menonists, a sect which prevailed in
that region.  Several of these heard and received the truth.  A
very considerable excitement was produced in consequence of this
circumstance, and as Elder Koontz was the principal instrument
in the revival, they directed their shafts against him.  Mr.
Semple thus describes this event: "In order to overturn the
works of Satan, as they called it, they sent for preachers from
Pennsylvania.  In some short time four or five Pennsylvania
Menonist preachers came.  They labored much to prevent the
work then going on. They conceived, as he could preach in
Dutch, that John Koontz was the chief cause of this disturbance,
and thought if he could be convinced, or by any means checked,
there would be no more of it. To this end the preachers came
to his house, and labored much to convince him. They contended
that Christians ought not to hold with going to war, with slavery,
or taking legal oaths; that these were fundamental points.  To
this Mr. Koontz replied, that the Baptists upon these points left
every man at his own discretion, wishing each to follow the dictates
of his own conscience. He then questioned them as to the reason
of their hope in Christ, whether they had felt the power of godli9*




102                   JOIIN KOONTZ.
ness in their hearts, or whether they relied upon their nursery
faith. He found them entire strangers to vital godliness, denying
the existence thereof.  They left him, and held meetings in the
neighborhood two days, striving publicly and privately against
the revival then happily progressing.  Their labor was in vain;
God still added to his people such as should be saved."
Perhaps no Baptist in the United States has suffered more at
the hands of opposers than did this servant of the Lord. Various
means were employed to deter him from speaking in the name of
Christ.  Like his Master he was treated with contumely and
scorn. They threatened him with imprisonment and stripes.
But, sustained by an Almighty arm, he continued steadfast to his
purpose. To please God, rather than man, was the desire of his
soul.  Conscious of the rectitude of his heart, and the scriptural
character of the principles he inculcated, he was ready, with Paul,
not to be bound only, but also to die for the name of the Lord
Jesus.  His firmness in passing through the furnace will be
evinced in referring to an extract from the history of the Virginia
Baptists.  "Once Mr. Koontz was met on the road and beaten.
On another occasion, he attended a meeting toward Smith's
Creek. When he arrived at the place he was met by a set of ruffians, who forbade his preaching.  One Captain Leahorn, a
respectable man, interfered and insisted he should preach, and
prevailed. The persecutors, however, threw out heavy threats,
that if he ever came that way upon that errand again they would
beat him severely.  Mr. K. could not be deterred from coming,
and they kept their word. He went not long after. His enemies
had thrown in money and hired a son of darkness to beat him.
Accordingly, as soon as he arrived, the miscreant began to strike
him with the butt end of a large cane-requiring him to promise
never to come there again.  This Mr. K. refused to do. The
fellow continued beating until he had almost disabled him. Then
he left him. While thus suffering Mr. K. felt nothing more than
a firm determination not to yield. But the savage had left him
but a few steps before he felt his soul exceedingly comforted. He
could then thank God that he was counted worthy to suffer persecution for the name of Christ.
" Some time after this he and Martin Kaufman went to a place




JOHN KOONTZ.                    103
about six or seven miles from thence, and while they were preparing to preach he heard a man in a room adjoining that in
which he and Mr. Kaufman were sitting, inquire for Mr. Koontz.
When he heard the inquiry he immediately suspected that some
mischief was in agitation, and stepped into a third room, out of
sight. The man, who had probably been instigated by some
other persons, did not know either Koontz or Kaufman. When
he came into the room he supposed Martin Kaufman to be John
Koontz, and without asking any questions fell upon him with a
stick, or something of the kind. It was not until he had received
many blows that he could convince the persecutor that he was
not named Koontz. In the mean time the man's wrath was satisfied, and he went off without finding Mr. Koontz.
"On another occasion he attended an appointment, but before
he had begun to preach they took him off and said they would
carry him to prison.  At a small distance from the place they
met a man corning to meeting; he said he had come to hear Mr.
K. preach; that they should not carry him any farther, and attempted to rescue him. But the persecutors beat him off. When
they had carried him a small distance farther he said to them,'Take heed what you do; if I am a man of God, you fight against
God.' One of the party was immediately alarmed.  The warning dropped was owned of God, working in him a repentance not
to be repented of.  They had proceeded but a little way before the whole company began to relent, and agreed to let him
go.  The man who first took the alarm, and two or three more
of the company, afterwards became Baptists."
The valuable labors of this devoted man were not circumscribed
by the county in which he lived. They were extended to the
adjacent Counties of Culpepper, Rockingham, Hardy, etc. etc.
He was the chief means of the formation of Lunie's Creek Church.
Several years after their constitution, when in quite a declining
state, they succeeded in obtaining a supply of ministerial labor
from him, although he was compelled to ride about seventy miles.
Lost River Church also enjoyed the benefit of his direct influence
for some time.
Speaking of Elder Koontz, in 1809, (several years before his
death,) Mr. Semple says: "From the time of his initiation into




104                  JOHN MUNROE.
the ministry until this day, he has continued faithfully to declare
the counsel of God. Among the Baptists there have been many
active and laborious preachers, whose souls have glowed with
seraphic ardor: leaning upon the sacred promises, they were
willing to suffer with Christ here that they might reign with him
hereafter.  But considering Mr. Koontz's unwearied labors in the
ministry; the length of time in which he has been engaged, (about
forty years;) considering that he has a constitution that has seldom
or never failed him, requiring short and few intervals of rest, it
may be fairly stated that few, if any, in the State have surpassed
him as to the amount of service devoted to his Lord's vineyard.
He has been a laborer indeed, and will no doubt receive his full
wages whenever the Lord of the vineyard shall reckon with his
servants."
The same honorable testimony to his fidelity in the work of the
ministry is borne by those who knew him to the end of life. His
views on the subject of believers' baptism were of the most uncompromising kind. The same may be said respecting the doctrinal
truths of the gospel.  In his defence of what he believed to be
the counsel of God he was faithful. When he was called from his
earthly labors he was between eighty and ninety years of age.
JOHN MUNROE, M.D.
BORN in 1749. In his twenty-first year he became pious and
entered the ministry.  He was also a practitioner of medicine.
He is represented in Semple's History as having been very useful
for many years in the County of Fauquier. " In the pulpit," says
the historian, "he is a man of solemn dignity, warm address, and
speaks as one having authority. He frequently takes up contested
subjects, and his opponents sometimes complain that at such
seasons he administers very strong corrosives.  The Doctor, however, independent of this, preaches the gospel of peace in power
and demonstration of the spirit."
Before he removed to Hampshire County he was instrumental




WILLIAM  MARSHALL.                  105
in founding several churches, particularly Upper Carter's Run
and Long Branch.  After his removal also, the Lord made his
efforts a blessing to his cause. He became the pastor of New
River and Crooked Run Churches in Hampshire, and afterwards
of Buckmarsh, Frederick.
His demise occurred at his residence, on Big Capon, Virginia,
onl the lth of August, 1824. In noticing this event, a Christian
brother remarks: "Few men have been instrumental in doing
more good. He was a warm, experimental, and practical preacher
of righteousness. The last sermon he ever preached was on a
day of fasting, humiliation, and prayer, solemnly set apart by the
church at Buckmarsh, (of which he was pastor,) on account of the
dreadful disease which was spreading through the neighborhood.
On that occasion he was warmer than we ever saw him before;
his whole soul seemed engaged. His text was Joel, ii. 1.'Blow
ye the trumpet in Zion, and sound an alarm in my holy mountain:
let all the inhabitants of the land tremble, for the day of the Lord
cometh, for it is nigh at hand.''He preached as though he ne'er should preach again,
And as a dying man to dying men.'"
On the succeeding Sunday his aged wife followed him to the
grave. She had for many years been a pious and exemplary
member of the Baptist church. " Blessed are the dead which die
in the Lord; from henceforth, yea saith the spirit, they rest from
their labors, and their works do follow them."
WILLI ATM MARSHALL.
WILLIAM  MARSHALL was born in the Northern Neck, 1735.
His connections were highly respectable, he being an uncle of
Chief Justice Marshall. In early life he was remarkable for his
devotion to the fashionable amusements of the day.  His tall,
graceful form, dark piercing eye, and engaging manners, rendered
him the pride of the circle in which he moved.  Until he reached
years of maturity he continued a neglecter of God and his salvation,




106                 WILLIAM MARSHALL.
having had very few opportunities of hearing the gospel in its
purity proclaimed.  In the year 1768, he was providentially
brought under the ministry of those who were then called New
Lights, and became the subject of deep concern. So great was his
distress, that for a time he despaired of salvation.  But the Lord
in mercy relieved his painful anxiety. This occurred in the County
of Fauquier.  He soon joined the Baptists, and entered the field
of ministerial labor.
The conversion of this votary of fashion excited the surprise of
many. Especially were they amazed, that an individual of so
much distinction should have united with a sect everywhere spoken
against.  His ministry was attended by crowds.  Most of his
auditors were prompted by curiosity, desiring to hear what the
convert would say respecting the change he had experienced;
others went, supposing him to be deranged; and a few to mock
and oppose him. He, however, was undaunted:
" His tongue broke out in unknown strains,
And sung surprising grace."
The word preached was not in vain, but was attended with the
Holy Ghost sent down from heaven. One of the most remarkable
seasons of ingathering which Virginia has ever known resulted
from his labors. The enemies of the truth were much enraged,
and determined, if possible, to arrest the march of this new doctrine; they seized Mr. M. and attempted to put him in prison,
but his brother, Col. Thomas Marshall, interfered, and succeeded
in obtaining his release.  He continued to preach in the County
of Fauquier with unabated zeal and success. Among the seals to
his ministry were John Taylor and Joseph Redding, who afterwards
became popular and useful laborers in the Lord's vineyard.  He
subsequently visited the County of Shenandoah and there preached
with equal success.  Thousands came to see and lhear him.  It is
said that large congregations would stand in deep snow with tlle
utmost patience, while he declared to them the unsearchable riches
of Christ. The first baptism in the waters of the Shenandoah
was performed by Elder Samuel Harriss in 1770.  At this time,
as the result principally of Marshall's labors, fifty-three went down




WILLIAM MARSHALL.                    107
into the liquid grave, and were thus buried with their adorable
Lord in that ordinance.
For several years he continued his itinerant.labors. Indeed, at
that time he was scarcely qualified for any other than the work -of
an evangelist.  The burden of his discourses was "repent and
believe the gospel." Surrounded by a moral wilderness, he saw
the necessity of clearing the ground before it could become a
fruitful field. There had not been time to investigate the mysteries of the gospel or to prepare himself for expounding the word
of God. His chief object was to warn men of the danger of living
and dying in sin, and the necessity of turning to the Lord through
Jesus Christ.  He was one of the most faithful and energetic
preachers who ever raised their voices in Virginia. He afterwards
became the pastor of Happy Creek Church. This station he
occupied but a short time. In 1780 he removed to Kentucky,
and settled in what is now called Shelby County. Shortly after
this, by a fall from his horse, he was so disabled as to disqualify
him for preaching. During this confinement he found leisure for
reading and meditation, and when he recovered he was much more
doctrinal and systematic in his pulpit efforts.  His broken bones
were imperfectly united, and in consequence he suffered much
pain. Notwithstanding this he traveled extensively, and preached
with his wonted zeal.  "It was," says a cotemporary preacher,
" interesting to see this old man assisted to the stand and propped
nlp by his friends, and to hear him pour forth the most delightful
strains of gospel truth. His strong mind, deep research, and
prayerful spirit, well qualified him to clear the subjects he discussed
of all ambiguity. Ile was rather inclined to consider the command
to wash the disciples' feet, etc., as obligatory on all Christians."
He was a man of much prayer; when traveling in company
with his brethren he was fond of alighting from his horse and with
them presenting supplications to the mercy-seat. As he advanced
to the close of life he grew in grace, and became more conformed
to the Divine image. He died in 1808, in the seventy-third year
of his age and in the hope of immortal life.




108                  JOHN CORBLEY.
JOHN CORBLEY.*
JOHN CORBLEY was born in Great Britain in 1733, and while a
boy agreed to serve four years for his passage to Pennsylvania.
When his time expired he removed to Winchester, Virginia, and
ultimately to Berkeley County: here, in a conversation with Elder
Garrard, he was awakened to a sense of his lost condition. He
was baptized by Mr. Garrard, and began to preach. Becoming
conspicuous as a leader among the Baptists, the enemies of religion considered him worthy of a prison. He was accordingly put
into Culpepperjail, where he stayed a considerable time. Here he
was exceedingly useful. He was regularly in the habit of preaching, from the windows of his prison, the gospel of peace. After
his liberation he suffered in various methods, being often threatened with death. Not unfrequently was he taken from the pulpit
and cruelly beaten, after having been dragged from place to place.
The exact year in which he was imprisoned is not known, but it
was probably previous to 1770, for in 1769 he was a delegate
from Mountain Run Church, in Culpepper, to the Ketockton
Association, and acted as their clerk. His name does not appear
on the minutes again until 1775, when he comes as the representative of a church called Goshen, in Redstone Settlement, Penlsylvania. It appears that he had moved there several years
previous to this, and in conjunction with Isaac Sutton, had
planted the first three or four churches in the Redstone Settlement.
His first wife was of the Quaker persuasion, and was married
to him previous to his profession of religion. She proved a thorn
in his side during her life.  She died, and he married a most
amiable woman, by whom he had several children. But how
delusory is all earthly bliss! The Indians, for many years, were
exceedingly troublesome in the Redstone country. Mr. Corbley
and his wife and children, on a Sunday morning, started to walk
to the meeting-house, less than half a mile from his house. After
going a short distance, it was found that his Bible, which he had
* By R. B. Semple, with alterations.




JOHIN CORBLEY.                    109
given his wife to carry, had been forgotten.  He went back after
it. On his return to overtake his family he saw two Indians
running, one of whom  made a direful yell. IHe suspected an
attack, and ran to a fort about half a mile off and obtained assistance. When they came to the place, he found his wife killed
with a tomahawk, and the infant which she had in her arms thrown
across her breast, with its brains dashed out against a tree. Three
of the other children were killed, and two scalped and wounded
that afterwards recovered. Only one, a little boy, escaped unhurt.
He was attacked, but a dog seized the Indian that was pursuing
him, by which he got into the bushes and hid himself.  The feelings of Mr. Corbley on this afflicting occasion are beyond description. He fell into a melancholy state of mind, during which he
was scarcely able to preach. Reflecting, at length, that the hand
of Providence was visible in the preservation of his own life, he
took courage and recommenced his labors  In that country,
though thinly settled, his ministry was very effectual, three or four
hundred having been baptized by him. He was a man of eminent
gifts, and esteemed by most a very pious Christian.  His success
drew upon him the resentment of the wicked, which they vented
in a very diabolical manner. A base woman accused him of
making frequent criminal proposals to her, and offered to confirm
it by a solemn oath. Although he knew it to be false, and the
church did not believe it, yet he thought it best to remain silent,
and not preach until it could by some means be cleared up. The
woman was cited to appear before a magistrate, in order to swear
her to what she affirmed, and in the mean time the church earnestly
engaged in prayer. When she came before the magistrate she
was taken with a trembling, and for some time remained speechless. Some wished to excuse her and let it pass off; but Mr.
Corbley insisted on her swearing, which she did, and expressly
declared his innocence, and said it was a plot laid by certain
persons whom she named.
He was sick but a short time previous to his decease.  On the
9th of June, 1803, the day of his death, he had an appointment
to preach; but being ill, his brethren and friends met at his
dwelling, when, as well as he could, he addressed them.  A few
minutes previous to his departure he asked for his hymn-book,
10




110                   ELIJAH BAKER.
read, and sung a few lines. Thus this man of God ended his
ministerial labors, leaving this world in the triumphs of faith. A
large connection of relations and brethren in Christ survived to
lament their loss,-but their loss was his gain.  His funeral sermon was preached by Elder David Phillips, from Rev. xiv. 13:
"Blessed are the dead which die in the Lord from henceforth;
yea, saith the spirit, that they may rest from their labors, and
their works do follow them."  He was buried with the following
inscription on his tombstone:Death, thou hast conquered me;
I by thy dart am slain;
But Jesus Christ shall conquer thee,
And I shall rise again.
In the course of his ministry he had two public debates on the
subject of baptism, one with a Methodist minister by the name of
Cook, and the other with a Mr. John Armstrong, a Presbyterian.
In both cases he ably defended the views of the Baptists, greatly
to the satisfaction of the Baptist churches, and to the advantage
of the cause of truth.  Subsequently he wrote an able defence
of believers' baptism in a pamphlet of some size, in answer to the
above-named Mr. Cook.
Mr. Corbley, though a good preacher, was thought to do more
good out of the pulpit than in it. He generally after preaching
mingled with the congregation, and, by singing and exhortation,
made very serious impressions.  He was greatly beloved as a
Christian and minister.  His sentiments were Calvinistic, being
opposed alike to Arminianism and fatalism. Among the churches
formed through his instrumentality two or more are in Virginia.
ELIJAH BAKER.
THE biography of ELIJAH BAKER will, no doubt, be read with
special interest in many portions of our State, on account of the
wide range he was allowed to take in preaching the gospel of
Christ.  A brief review of his life may be profitable to all. in




ELIJAH BAKER.                    111
illustrating how much may be done by one man, who, with singleness of purpose and energy of action, consecrates his talents to the
good of his fellow-men.
Elder Baker was born in Lunenburg County, in 1742. That
no flesh may glory in His presence, God often selects the weak
things of the world to confound the things that are mighty. His
purposes are not unfrequently effected by instruments co mparatively
insignificant.  The subject.of this sketch was born of humble
parentage, and the earlier years of his life were spent in obscurity.
He very soon exhibited an ardent temperament, which led him
into the indulgence of many popular vices. He was a lover of
pleasure more than a lover of God. But He who is rich in mercy
checked him in his course of sensuality, and gave a new direction
to his desires.  He became at first the subject of partial reformation and an attentive hearer of the gospel. Though convinced
of his guilt and danger, the struggle between his own heart and
the humbling requisitions of the Divine Word was long and
desperate. Determinations were frequently formed to abandon
forever his sinful pursuits, but as often were they broken. Increasing anguish of mind was the result. He was at length as an
humble, dependent rebel, brought to the feet of Christ.  There
he found relief. Thenceforward he contemplated himself as a recovered sinner, and, constrained by the love of a Saviour, began
to speak his praise. His perceptions of the plan of salvation
were at first obscure, in consequence of which he suffered much
depression.  But as he became- acquainted with Christ, and him
crucified, his reliance was more simple and consoling.
Having found the Redeemer precious to his heart he could not
be satisfied until he had publicly made known what the Lord had
done for him.  He was baptized by Elder Harriss, in 1769, and
united with the Meherrin Church, in the County of Lunenburg.
Immediately after his baptism he began to recommend Him
in whom he had found so much consolation. His talents were not
of the most promising character, and yet he could not be repressed in directing others to the foundation in Zion. There was
soon developed such a spirit, and his gifts so far improved by
exercise, as to warrant the church to set him apart to the work
of the ministry. He was soon invited to take charge of Malones




112                  ELIJAhI  BAKER.
Church, Mecklenburg County, which invitation he accepted. The
pastoral connection was retained about twelve months, when he
relinquished this field of labor and became an itinerant. He gave
himself wholly to the work of publishing salvation for several
years, during which time he traveled extensively throughout
Eastern Virginia.  It is doubtful whether any other man in the
State has been as successful within the same length of time.
Through his instrumentality all the churches between Hampton
and Richmond City were originated, and several on the Eastern
Shore. His efforts in the Counties of Henrico, New Kent, etc.
down to Warwick, were of the most indefatigable kind.  In this
region he spent the year 1773, and the two following years.  He
labored also in the County of Gloucester.
As he was afterwards permanently settled on the Eastern
Shore, it will be interesting to notice his early efforts among the
people of that region.  He was invited thither by a Mr. Elliot
of Gloucester, who having, under the influence of Elder lBaker's
preaching, been brought to a knowledge of the truth, was deeply
anxious that those among whom he formerly lived should be partakers of the gospel hope.
It was his privilege to be the first Baptist preacher who had
visited that shore. Much attention was excited in all the neighborhoods he visited, as both the manner and matter of his addresses were novel.  The first discourse he delivered seems to
have been productive of much good. He attended, on Easter
Sunday, one of the established churches as a hearer. The Episcopal minister failed to attend. He then informed the congregation that if they would allow him he would address them himself.
They consented. Finding a slight elevation near the road, he
preached in the open air with great warmth, a plain gospel sermon.  Considerable excitement was the result.  Some were
offended with the faithfulness of the new preacher; others expressed astonishment at the unction with which he delivered his
message; and some returned deeply affected. Such was the interest
produced in all that region, that when a few weeks after he made
another visit, the parson had given notice he would prove the
Baptist to be in error. Elder Baker was one of his hearers, and
afterwards day and night, for more than a week, he continued to




ELIJAI-  BAKER.                   113
preach the gospel of Christ. His ministry was attended by
listening crowds, many of whom were baptized by him. Such
were the indications of the Divine blessings, that Elder Baker
concluded it was his duty to accept the pressing invitation he received to settle among this people.  A short time previous he
~was united in marriage with Sarah Copeland, a lady of respectable connections. He became a resident of Northampton County,
and in 1778 took charge of the Lower Northampton Church. He
continued his exertions on the Eastern Shore both of Maryland and
Virginia, and was the principal instrument in building up several
churches, and of bringing into the work of the ministry several
who had united with the people of God. It was at length thought
proper to organize a new association, and, in 1782, the messengers
of the churches having assembled at Salisbury, they formed themselves into the Salisbury Association.  In 1808 a division took
place for the sake of convenience, and the churches on the Virginia
side of the Eastern Shore were constituted into what is called the
Accomac Association.
It might be expected that such a course of successful labor
would meet with opposition. At one period the hostility which
the servants of Jesus experienced was of the most determined
character.  Elder Baker was counted worthy to share in this
hostility.  He realized the most cruel treatment.  For several
days he was confined in the Accomac jail.  None of these things
moved him. He not only maintained his steadfastness, but increased in activity and boldness, in preaching Christ and him
crucified.
The following fact stated by Elder Semple deserves a place
here-showing, as it does, the recklessness of that enmity which
was cherished against him, and the spirit he exhibited in securing
every opportunity of doing good to the souls of men: "The
most atrocious attempt to persecute was that of seizing him by a
lawless power, and carrying him on board a vessel in the adjacent
waters, where they left him-having contracted with the captain
to make him work his passage over the seas, and then leave him
in some of the'countries in Europe, alleging that he was a disturber of the peace.  This took place on Saturday night.  He
was immediately put to work and kept at it until late at night.
VOL. I.- H               10*




11 4                 ELIJAH BAKER,.
The next day being Sunday, he asked and obtained leave of the
captain to sing and pray among the crew. The captain attended,
and was convinced that he was a good man. Without delay he
set him on shore.  In the mean time his friends had dispatched a
messenger to the governor, to obtain authority to prevent his
being carried forcibly away.  This they obtained; but Mr. B.
was discharged before his return."
Mr. Leland, in a letter to Robert B. Semple, thus alludes to the
history of this man of God: "Is it possible for you to get the
biography of Elijah Baker? He began his career in Mecklenburg, or near that place; was cotemporary with John Williams,
and first ordained in a church of that county; then came to Boar
Swamp, and, with J. Anthony, planted that church; then to
Charles City, James City, and York, where he also planted
churches; thence he crossed the Mockjack Bay and did the like
in a part of Gloucester called Guina; thence over the Bay to the
Eastern Shore of Virginia and Maryland, where he constituted the
first ten Baptist churches in those parts. He was a man of humble parentage, small learning, and confined abilities.  But with
one talent he did more than many do with five. If justice could
be done his memory the detail would make a rich page in your
intended history. At the last Salisbury Association which he
attended, when nearly worn out with disease, at the close of the
meeting he addressed the audience in a manner as if heaven and
earth were coming together; then, returning to Mr. Lemon's, soon
died."
Elder Baker did not live to an advanced age. For many
months his health was extremely feeble, preventing him in a great
measure from the pursuance of his ministerial labor. To the close
of life, however, he was employed to the utmost of his ability. He
had attained a high elevation of Christian character; and his
path, like the shining light, continued to shine more and more unto
the perfect day. The state of his mind a few weeks before his
death will be evinced in the following brief extract of a letter,
written by him to his brother Elder Leonard Baker, who was
then pastor of Musterfield Church, Halifax County.  "And now,
brother, are you struggling through the trials of this life, leaning
upon your beloved? Are you laboring and waiting for the




JAM.iES IRELAND.                   115
coming of the Lord Jesus, who shall change our vile bodies and
fashion them according to his glorious body? Or have you sunk
into a lukewarm state? which I fear has been the fact with some.
Dear brother, some of my complaints are such that I do not expect to continue long in this world.  However, I leave that to
my dear Redeemer, who has the power of life and death in his
own hands. In all probability I shall never be able to go out as
far as your house again; yet I should be very glad to see you if
you could make it convenient to come over once more while I
live  I will pay all your expenses.  If our dear mother is yet
alive, I can send out some relief to her. As to religion, thanks
be to God, there is some little stir among us I I have baptized
eight lately."
His brother had the privilege of reaching the Eastern Shore
before his dismission from earth.  His death was peaceful; it
took place November 6, 1798, in the fifty-sixth year of his age.
The following testimony, given by Dr. Lemon, at whose house he
died, deserves to be recorded: "In Mr. Baker I found the Israelite indeed, the humble Christian, the preacher of the gospel in
the simplicity of it, and the triumphant saint in his last moments.
In his preaching he was very plain, and generally experimental;
always very express on the doctrine of regeneration; never entering upon the doctrines by which he conceived he should give
offence to one or another.  In his last illness I attended his bedside, day and night, for three weeks, and had many most agreeable conversations with him on the glorious things of the kingdom
of Christ.  He retained his senses to the last minute, and seemed
rather translated than to suffer pain in his dissolution. Death
was to him as familiar in his conversation as if he talked of an
absent friend from whom he expected a visit."
JAMES IRELAND.
JAMES IRELAND was born in the City of Edinburgh, in 1748.
He was early sent to school by his father, who intended to give
him a thorough education.  Considerable proficiency was made




116                  JAMES IRELAND.
in the Latin language and other branches of learning, but before
he had completed his course he contracted a strong prejudice
against study, which retarded his progress and rendered his education defective. Being rather inclined to a romantic temper, after he
left school his father decided on sending him to sea, with the hope
that this propensity would be cured and that he might be induced
to turn his attention steadily to business.  Several voyages to the
northern seas were taken, during which he was exposed to imminent perils.  Frequently he experienced such marked providential
interferences as were well suited to awaken grateful emotions
toward his Almighty Deliverer, but his heart remained callous.
After his return from these voyages, in consequence of some
indiscretion, he left his father's house, and embarked for America.  With regard to this he says, "I consider my removal as
the most auspicious epoch of my life. It pleased my great Deliverer to bring good out of evil.  True it is, on my first arrival in
Virginia, and for a few years after, this now happy country
groaned under the tyranny of a rigorous religious intolerance;
but it soon pleased the Giver of all good, through the instrumentality of the Revolution, to burst asunder the bands of oppression."
On his arrival in America, he took charge of a school in the
northern part of Virginia.  At this time he had not the fear of
God before his eyes.  In the new settlements where he lived, as
he states, "there was not the least respect for the Sabbath, except
among a few Quakers, who, on that day, would meet at a certain
lhouse and pursue their mode of worship." Their practice had
some effect on his mind, and brought to his recollection the scenes
of his childhood, when, under the direction of his parents, he
was taught to venerate the Lord's day and to believe in the necessity of conversion.  In thinking of the past, he would sometimes
weep, and pray to God to have mercy on him.  But these impressions were of short duration. "I could soon," he says, "join in
the wicked amusements of those around me without remorse, and
being of an aspiring disposition, it did not suit my taste to be a
common accomplice with them, but an active leader in all their
practices of wickedness, so that it might be said of me, as in
Isaiah,' I drew iniquity with the cords of vanity, and sin, as it were,




JAMES IRELAND.                    117
with a cart-rope.' During the year that I resided in those parts, I
cannot recollect that ever I experienced any remorse of conscience
except in one instance, so wretched and hardened had I become.
I possessed certain qualifications by which I could accommodate
myself to every company: with the religions I could moralize a
little, with the well-bred I could be polite, with the merry I could
be antic, and with the obscene I could be profane. I may say,
with great propriety, that I was engaged to treasure up unto myself wrath against the day of wrath and revelation of the righteous judgment of God to come. The god of this world had so
blinded my understanding that, comparing my pleasures in sin
with my confused ideas of the happiness of heaven, I often thought
I would not have desired the happiness of the saints above if
God would have allowed me to enjoy it. I was not only willing
to be wicked, but studied to be so. Profane jest-books I procured to improve me in vice, and never could I hear a pertinent
answer, as would nonplus an opponent in folly, without studying
a variety of answers."
Such, according to his own language, was the deplorable condition of this youth. But God, who is rich in mercy, had determined to pluck him as a brand from the burning.  He had been
accustomed, for the gratification of those around him, to indulge
a poetic talent which it was thought he possessed. A pious young
man, who had before evinced some desire to be of spiritual advantage to him, presented a request that he would compose a few
lines on a religious subject. Having complied, his second composition, on "the natural man's dependence for heaven," was the
means of his own conviction.  He became deeply concerned about
the salvation of his soul, having perceived that all his former
dependences for heaven were untenable. For some time he continued in an unhappy state of mind. Referring to his feelings,
he remarks: " The deep impression upon my soul had a very considerable influence upon my exterior appearance; that wild vivacity
that flashed in my eyes, and natural cheerfulness that appeared
in my countenance, were entirely gone; my flesh began to pine
away, my ruddy cheeks had vanished, and all that remained was a
solemn, gloomy paleness; while my head was often hanging down
like a bulrush, under the internal pressure of my guilty state."




113                  JAMES IRELAND.
After many painful apprehensions, and much reading of the Word
of God, he was at length brought to behold the beauty and sufficiency of Christ.  "My head," he observed, "was like a well of
water, while the tears ran down for several hours without intermission; and, of all the tears I ever shed, these were the sweetest.
My hard heart was melted into contrition, while I was laid low in
the dust before God, under the sweet impression of his goodness
to me."
The change which took place in his feelings and life was blessed
of the Lord to the turning of others.  During this time they had
not enjoyed the privilege of hearing the gospel preached. Shortly
after, Elder John Piclet, being informed of these instances of
conversion, rode sixty miles to visit the neighborhood and dispense to them the Word of Life. He remained two days, preaching at the house of Mr. Ireland, and to him it was indeed the
sincere milk of the Word.  He divulged his feelings freely to
Elder Picket, and received from him advice suited to his circumstances.
On leaving, Elder Picket promised again to visit and preach
to them. When the time of the next appointment arrived, lie
was prevented by unavoidable circumstances from complying with
his engagement. The congregation having met, a consultation
was held among the few pious persons who were present, and
it was determined that Mr. Ireland should address the people.
He thus describes his first attempt: "About twelve o'clock a
tolerably large congregation were met. In dependence on God,
and in fear and much trembling, I went forward. Worship was
introduced by singing the hymn,'Let me but hear my Saviour
say.' The hymn was expressive of the real exercises of my heart.
After prayer, I addressed the people from John, iii. 3. My heart
was greatly enlarged, my zeal inflamed, and my desires ran out
for the salvation of souls in such a manner that I have often
thought, could I have had twenty tongues to employ that day,
there would have been matter for them all.  I dare not say but I
had some sweet thoughts that God would bring me into the ministry, but against them I struggled, and would not give them
entertainment in my heart, under the apprehension that they were
the production of pride.  However, it was a day full of comfort




JAMES IRELAND.                     119
to us who were banded together in love, and also of deep humility to myself."
iHe continued to speak in public, as opportunity allowed, for
some time before he united with any church. Indeed there was
no church within his reach.  Those who, with him, had been
brought to a knowledge of the truth, were accustomed regularly
to meet and receive instruction at his hands, although they had
not submitted to the ordinances. But when they understood
"the way of God more perfectly," they determined to follow
Christ in baptism, and be regularly constituted into a church.
Having been educated a Presbyterian, Mr. Ireland was not
easily convinced of the obligation to be baptized. In his own
words, the manner in which he was led to discover his duty is
thus described: "A  circumstance among our little society on
Smith's Creek produced a degree of anxiety for a short time, but
happily terminated to our satisfaction.  The circumstance related
to myself.  The work of God through the Colony was at that
time principally carried on under the ministry of the Baptists,
then distinguished by the appellation of Regulars and Separates.
Both parties were Calvinistic in their sentiments, and our little
body was disposed to join them by submitting to the rules of
their society. We were fully persuaded that their baptism was
right, according to the example of Jesus Christ and the practice
of his Apostles.
"In this point they were all of one heart and one mind, myself
only excepted. I was still tenacious of the old mode of sprinkling, according to the Presbyterian plan. They apprehended
that if' ever any minister was raised among them, I would be the
individual, and if I continued under that persuasion it would
create a difficulty. This, no doubt, occasioned many prayers to
be sent up to the throne of grace, that I might be convinced of
my error in this respect.  Discovering the uneasiness that existed
among them, I was led to search the Scriptures impartially, and
in a short time it pleased God to remove the scales from my eyes,
and give me to see that I must be a partaker of the grace of faith
in Christ before I could be qualified to obey the ordinance of his
institution.  The application was very powerful, so that nothing
could erase it from my heart. I determined at once to obey Christ




120                  JAMES IRELAND.
by following him into the water, and thus put him on professionally.  All being now united together in one mind and one judgment, and possessing a warm zeal for the glory of our Redeemer,
we wished to know which of the two bodies, Regulars or Separates, had the warmest preachers and the most fire among them.
We determined in favor of the latter, although the ministers of
both were zealous men."'
With the advice of his brethren, he attended the meeting of
the Separate Baptist Association, which was held at Sandy
Creek, North Carolina, in 1769, for the purpose of receiving baptismn and ordination. At this meeting, Elder Samuel Harriss,
who previously had refused ordination, was regularly set apart to
the ministry, and authorized to administer the ordinances.  It
was proposed that he should baptize Mr. Ireland,. and for this
purpose a meeting was appointed to be held in Pittsylvania.
Mr. Ireland thus refers to this interesting circumstance: "Three
days and the greater part of the nights were employed in preaching to the people, at Mr. Harriss's, many of the hearers having
come great distances. The third day the whole body of the
church went into their meeting-house, according to their rule, to
hear experience and receive subjects for baptism.  I endeavored
to make them acquainted with what the Lord had done for my
soul, and with my desires for submitting to an institution of God's
own appointment.
"After short interrogations, only for the satisfaction and edification of the church, they gave me the right hand of fellowship,
and declared me to be a proper subject for baptism. Next day,
in the afternoon, was appointed for the administration thereof; it
being Sunday, we were to meet very early in the morning for
preaching.  There were eleven ministers present.  Considering
the distance I lived, it was proposed among them, and acceded
to, that I should preach my trial sermon, and obtain credentials.
Worship being over, we repaired to the water for the administration of baptism.  Mr. Garrard was to speak on the nature and
design of the ordinance, and Mr. Harriss was to administer it,
which accordingly was done, in the presence of a large and solemn
audience. Next morning I had to take leave of that church.




JAMES IRELAND.                    121
My credentials were signed by eleven ministers, that I might go
forward, as an itinerant preacher, without any hesitation."
Immediately after his baptism he returned home, and in the
spirit and power of his Master devoted himself to the great work
of preaching the gospel.  The Lord added many seals to his
ministry.  But he soon found that bonds and imprisonment
awaited him. His growing popularity and success excited the
indignation of the rulers of the established church, and brought
down upon his head fierce persecution. "At one time," he says,
"preaching being over, and concluding with prayer, I heard a
rustling noise in the woods, and before I opened my eyes to see
what it was, I was seized by the collar by two men while standing on the table. Stepping down and beholding a number of
others walking up, it produced a momentary confusion in me.
The magistrates'instantaneously demanded of me what I was
doing there with such a conventicle of people.  I replied, that I
was preaching the gospel of Christ to them; they asked, who
gave me authority so to do. I answered, He that was the author
of the gospel had a right to send forth whom He had qualified to
dispense it. They retorted upon me with abusive epithets, and
then inquired if I had any authority from man to preach.  I
produced my credentials, but these would avail nothing, not being
sanctioned and commissioned by the bishop. They told me that
I must give security not to teach, preach, or exhort, for twelve
months and a day, or go to jail. I chose the latter alternative."
This occurred in Culpepper. He was accompanied to prison
amid the abuses of his persecutors, and while incarcerated in
his cell not only suffered by the extreme inclemency of the
weather, but by the personal maltreatment of his foes.  They
attempted to blow him up with gunpowder, but the quantity
obtained was only sufficient to force up some of the flooring of
his prison. The individual who led in this infamous conductwas,
shortly after, in a hunting excursion, and while asleep in the
woods, bitten by a mad wolf, of which wound he died in the most
excruciating pain. There was also an attempt made by Elder
Ireland's enemies to suffocate him, by burning brimstone, etc. at
the door and window of his prison. A scheme was also formed
to poison him. But the mercy of God prevented. lie states,
VOL. I.                  11




122                   JAMIES IRELAND.
that he might speak of a hundred instances of cruelty which were
practiced. "I expected," says he " every court, to be brought out
to the whipping-post before the gazing multitude; I sat down
and counted the cost, and believed, through Christ strengthening
me, I could suffer all things for his sake. It appeared that their
power did not reach so far, or it would have been executed. At
this period I received letters from the ministers of our persuasion, and from a variety of churches with whom I was connected.
From these churches I received general information, how singularly letters I wrote, were, under God, blessed to the conversion
of numbers, who were anxiously led to inquire into the cause for
which I suffered, as well as the grounds of that fortitude which
bore me up under these sufferings.  My prison, then, was a place
in which I enjoyed much of the Divine presence; a day seldom
passed without some signal token of the Divine goodness toward
me, which generally led me to subscribe my letters in these words,'From my palace in Culpepper.'"  As a specimen of the letters
written to him, a. few of the closing lines of one from Elder David
Thomas will not be uninteresting: "   brother, if you can, by
bearing the charming, lovely cross of Jesus Christ, win one of the
strongest of Satan's strongholds, no matter then how soon you
die; and if you thus die for Him, how would the glorious armies
of the martyrs above shout, to see Ireland coming from a prison to
reign with them in glory!"
It is painful to record, that this unholy opposition was mainly
the result of clerical influence. The ministers of the established
church were generally found most active in those imprisonments
which were experienced by Baptist ministers in Virginia.  Mr.
Ireland states that, at his trial, "the county parson was very
officious in giving his assistance to the bench in the dilemma they
were in. I applied to Mr. Bullet to move the court to give the
parson and me leave to argue the point in hand, before them, and
if I did not confute him, I would go to prison as a volunteer!
He, with a smile, replied, the word of God does not pass current
in this house; I answered, it appears so, or they would not
imprison those who preach it."
To expose the oppressions of his day, another extract from
Elder Ireland's pen will be introduced, by which it will be per



JAMES IRELAND.                     123
ceived that a man of reputable character, of good talents, and
aiming to promote the well-being of society, was not allowed, by
the consent of his church, to speak in public, or to build a house
of worship, without special consent from the governor. It was
necessary to travel down from Culpepper to Williamsburg, that
this privilege might, in person, be obtained, and then, not without
examination by some Episcopal minister. The following is the
extract:-"I went up to Frederick County, drew up a petition
addressed to Lord Botetourt, the then Governor of Virginia,
praying him to grant me the privilege of having a meeting-house
built in Culpepper County, to be occupied without molestation,
on condition of my conforming to the rules prescribed for Protestant Dissenters. To this I obtained the signature of a number
of respectable inhabitants, both of Frederick and Culpepper Counties, and repaired to the capital, at Williamsburg. The governor,
I understood, was a religious man; and his universal conduct
was stamped with the approbation of all, both within and without
his capital. Whether he possessed vital religion or not I will not
presume to determine, but he received my petition with all the
graces of a gentleman, and gave me direction what measure to
pursue, antecedent to granting the privileges I requested.  I
found the clergy in the city of quite a different character from the
governor; they appeared obstinately determined not to give me
the requisite examination: every one shifted it upon another, till
at last I obtained it from a country parson, living eight miles
from the capital, and presented it to the governor and council,
who granted me a license for those things petitioned."
It was Elder Ireland's portion to suffer many other painful
trials, but his ministry was increasingly successful.  He was
instrumental in forming several churches of the Ketockton Association, and for many years filled the pastoral office with two or
three of those in the Counties of Frederick and Shenandoah.
Several hundreds were by him led into the watery tomb, expressive of their death unto sin. In 1802 he baptized, in one of his
churches, ninety-three persons, fifty-two of whom were received
in one day.
In consequence of injuries sustained by a fall from his horse,
and afterwards by the overthrowing of his carriage, he was in the




124                   JAMES IRELAND.
early part of 1.806 confined to his bed.  He soon became much
afflicted with the dropsy, and suffered the most excruciating pains.
Notwithstanding his extreme illness he did not neglect family
worship, even after he became so weak that he could not sit up;
then he would lead in prayer, and seem to enjoy it while in a recumbent posture.  He gradually declined, until May 5th, 1806, when
his spirit fled to mansions on high. The following notice of his
character and labors is taken from the Winchester Gazette:
" Elder James Ireland was pastor of the Baptist congregations
at Buckmarsh, Happy Creek, and Water Lick, in Frederick and
Shenandoah Counties, Virginia.  He had labored nearly forty
years in his Lord's vineyard, and during a great part of the time
through much infirmity of body. He was always distinguished as
an able minister of the New Testament, rightly divining the Word
of Truth, giving to saint and sinner their portion in due season.
During his last illness, which confined him to his bed about three
months, his mind was tranquil and serene. Fully sensible of his
approaching dissolution, and perfectly resigned to the will of God,
he endured all things, as seeing Him who is invisible; and having
an eye to the recompense of reward, patiently waited for the
manifestations of the sons of God.  On Sunday, the first instant,
a suitable and affecting discourse was delivered at Buckmarsh
Aeeting-house, the place of his interment, to a numerous and
weeping audience, by Elder William Mason, from 2 Tim. iv. 7, 8:'I have fought a good fight, I have finished my course,' etc.
"Mr. Ireland was a man of common stature, a handsome face,
piercing eye, and pleasant countenance. In his youth he was
spare, but he became by degrees quite corpulent, so that not long
after his second marriage he wanted but nineteen pounds of
weighing three hundred."
This sketch will be closed by the introduction of two or three
stanzas composed by him shortly after the Declaration of Independence. They furnish a specimen of his talent for poetry:I.
America! exult in God
With joyful acclamation;
Who has, through scenes of war and blood,
Displayed to thee salvation.




JAMES IRELAND.                         125
When armed hosts,
With warlike boasts,
Did threaten thy destruction,
And crossed the main,
With martial train,
To compass thy subjection;
Thy sole resource was God alone,
Who heard thy cries before his throne,
Beheld with hate their schemes of blood
Impending o'er thee like a flood,
And made them know it was in vain
To make thee longer drag their chain;
That thou shouldst be
A nation free
From their unjust oppression.
II.
Hail! now ye sons of liberty,
Behold thy constitution!
Despotic power and tyranny
Have seen their dissolution.
No clattering arms,
No war's alarms,
Nor threats of royal vengeance;
Thy hostile foes
Have left off those;
Now own thy Independence.
Replete with peace, valiant we stand,
Freedom the basis of our land;
Blest with the beams of gospel light,
Our souls emerge from sable night;
Jehovah's heralds loud proclaim
Eternal life through Jesus' name,
Point out his blood
The way to God,
For our complete salvation.
III.
Amid the blessings we enjoy
From God the gracious giver,
Let gratitude our hearts employ,
To praise his name forever;
Beware of pride,
Lest, like a tide,
11 *




126                   JAMES GREENWOOD.
It flows and gains possession;'Mongst empires all,
Both great and small,
Pride always brought oppression;
Pride finds the way to rule and reign,
And forges the despotic chain;
Denies we should enjoy or have
The right that God in nature gave.
Against this baleful evil fightResist its force with all your might,
And join as one,
Before the throne,
That God would keep us humble.
IV.
Most gracious God, thee we adore,
Whose mercy faileth never;
Thy guardian care we now implore, —
Be thou our king forever;
May gospel rays
Divinely blaze
With an immortal lustre,
And teach us how
Our hearts to bow
To the Redeemer's sceptre!
Oh may the silver trump of peace
Within our empire never cease,
Until the ransomed, holy race,
Are called in by sovereign grace.
Then may the conflagration come,
And sinners rise to hear their doom!
Thy chosen ones,
In endless songs,
Will shout forth hallelujahs!
JAMES GREENWOOD.
THE biographer regrets that but few facts connected with the
life of JAMES GREENWOOD have been obtained, notwithstanding
frequent inquiries made in the region where he spent his days.




JAMES GREENWOOD..121
He was born about 1749, in the lower part of Virginia, and in
his twentieth year became a Baptist and a workman in the Lord's
service. Few ministers have pursued a more unexceptionable
course.  A blameless life is one of the most important qualifications which the Scriptures require in him who fills the office of a
bishop. Without this, the most splendid talents will only prove
a curse to the interests of religion.  This will enable a man of
comparatively weak capacity to do good, where one of strong
intellect but equivocal piety will be utterly useless. This was the
most striking peculiarity in reference to Elder Greenwood. His
daily deportment uttered a language more powerfully persuasive
than all the sermons he ever delivered. All who knew him confided in his piety, and found in his life an evidence of the purifying
influence of the gospel  While he was universally beloved by
others, there was at all times entertained by higm a deep sense of
personal unworthiness. He was truly an humble man.
Elder Greenwood was quite useful in the vineyard of Christ.
At the constitution of Piscataway Church, Essex County, he was
induced to become their pastor, and continued to sustain that
relation for nearly forty years. "The church," says Mr. Semple,
"under his care has prospered without intermission. In 1788
and 1804 there were precious revivals, in each of which years a
respectable number was added; but it is worthy of note that,
even in the coldest season, this church gradually gained strength,
enjoying uniform serenity and peace." In addition to efforts in
Piscataway he traveled much in the lower counties, and was the
honored instrument of saving many souls from death.
Notwithstanding the lovely character sustained by this servant
of the Redeemer, he did not escape the rage of those who, in his
day, persecuted the church of God and wasted it. Indeed it was
not to be expected. If the Lamb of God was led to the slaughter
his servants may well calculate on unkind treatment. Elder
Greenwood was apprehended while actually engaged in proclaiming the gospel of peace. He was standing not far from the place
now occupied by Bruington Meeting-house, King and Queen
County, when he was rudely seized and forced to prison. But he
was not without consolation. The Lord was with him in his
dungeon and lightened his chain. Nor was the time in his




128                  JOHN WILLIAMS.
Master's service lost, for while in prison he lifted up his voice
and proclaimed liberty to the captives of sin. As the sound of
salvation was heard from the grated windows of his cell the
multitudes without wept, and many believed unto eternal life.
Such was the effect of his ministrations that his foes judged it
most politic to open the prison doors and let him go free.
JOHN WILLIAMS.
IT is regretted that the materials which once existed, and
which would-have essentially contributed to complete this sketch,
are not now to be obtained. Those which have escaped the
ravages of time will tend to show that ELDER WILLIAMS was
among the most eminent servants of God in our own or any
other denomination.
HIe was born in Hanover County in 1747.  His parents,
though not wealthy, were in comfortable circumstances, and
availed themselves of the opportunities they enjoyed, to give their
son a liberal education. At what time he left Hanover is not
known, but in 1769 he was engaged in the capacity of sheriff in
Lunenburg County. About this period the right hand of the
Lord was gloriously displayed in various parts of Virginia, and
many yielded to his sway. The counties in the southern part of
the State shared largely in these triumphs.  Elder Samuel
Harriss, with others, were the instruments of awakening this interest in spiritual things. It was at this time that Elder Williams's
attention was first directed to the subject of religion.  Having
been brought to the feet of Christ and realized the efficacy of the
blood of the atonement, he began at once to tell others of the
value of a Saviour. He was extensively acquainted in the county
in fulfilling the duties of the sheriffality, and was allowed a favorable opportunity of doing good to others. Nor did he neglect it.
He warned his fellow-men to turn from  sin's deceitful ways,
although he had not as yet fulfilled the command of the Redeemer
by being buried with him in baptism, or united with any Christian




JOHN WILLIAMS.                    129
church. He was not immersed until 1770, six months after his
conversion.
He continued to prosecute the work of the ministry as a licentiate with the diligence and perseverance of one who knew the
value of the gospel, and who earnestly desired the salvation of
sinners.  Within three years the number of disciples had so far
increased, that it was thought expedient to form a new church in
the County of Lunenburg, to be known by the name of Meherrin.
They were constituted November 27th, 1771, and after being
supplied a short time by Elder Jeremiah Walker, they invited
the subject of this memoir to become their pastor, which invitation he accepted.  It was at this period, December, 1772, he was
publicly set apart by imposition of hands. He appears, while
laboring for this church, to have been eminently useful.  At the
Association, in 1774, it was ascertained from the report of the
churches that the church at Meherrin had received during the
previous year a larger number than any other represented at that
meeting.  Such was the increase during his administration that
five or six churches were originated from the Meherrin Church, in
the Counties of Lunenburg, Mecklenburg, and Charlotte.  In
1785 he removed his membership to Sandy Creek Church, Charlotte, and became their pastor. This relation he sustained as long
as he lived. He consented also, in 1786, to serve the Blue-stone
Church, Mecklenburg County. They were supplied by him about
eight years, until the remnoval of Elder William Richards into
their immediate vicinity, when he tendered his resignation.  It
ought here to be mentioned, that immediately after Elder Williams's conversion to God he began to preach in a destitute neighborhood of Mecklenburg County, and was successful in the
formation of a church called Allen's Creek. Here, for twenty
years, as frequently as possible and with much success, he
preached the gospel.  Many colored persons were brought to
a knowledge of the truth and added to this church.
The influence of this servant of Christ was not to be confined
within these limits.  He early distinguished himself as one who
felt deeply for the general interests of the Redeemer's kingdom.
He was a regular attendant at the meetings of the General Association, which continued in existence until 1783, and afterwards,
VOL. I. —I




130                  JOHN WILLIAMS.
when the General Committee was organized, he never failed to
be present.  Many of the most important subjects were discussed
at these meetings, and there is satisfactory evidence that he was
one of the leading spirits in those deliberations. To some of the
good objects to which he turned his attention, and in the prosecution of which he faithfully toiled, it may not be uninteresting to
invite the attention of the reader.  By this reference it will be
seen that he possessed a spirit of enlarged benevolence as well as
a vigorous and cultivated mind.  Any scheme which promised to
promote the welfare of man he was not only willing to approve,
but to aid in its accomplishment.  Among those important
measures which engaged his attention will be mentioned:1. The cause of religious liberty.  When he entered the
ministry the Church of England was established by law, and dissenters were deprived of many privileges enjoyed by Episcopalians.
As non-conformists they were liable to the loss of personal liberty
and to the experience of many painful sufferings. The Baptists,
in their enlightened and honest zeal to spread the influence of a
Saviour's love, felt most sorely these grievances.  Elder Williams
was, in the meetings of the General Association and General
Committee, one of the most unbending champions in opposing
these proscriptions, and employed his influence to encourage his
brethren to resist, by all scriptural means, these unhallowed
though legalized oppressions. At the meeting of the General
Association in 1775, a resolution was adopted authorizing memorials to be prepared and circulated throughout the State,
praying the General Assembly of Virginia that the church establishment might be abolished and that religion might be allowed
to stand upon its own basis.  Elder Williams, with two others,
were deputed to wait on the legislature with these petitions. At
several other times was he appointed on a mission of this kind.
Nor were his efforts with those of his brethren vain.  He lived
to see one of the warmest wishes of his heart gratified; the entire
prostration of ecclesiastical tyranny.  The following extract expresses in his own forcible language his high sense of the value
of those civil and religious privileges which had been conferred
on our nation.
"We live in an extraordinary day-under the benign influence




JOHN WILLIAMS.                    131
of the gospel sun, that seems to be rising to his meridian height;
no nation or people, since government was first introduced into
the world, ever enjoyed equal privileges with us. We boast not
merely the enjoyment of civil, but of religious liberty, without any
check or control from the hand of oppression. How ought every
one to praise the Lord for his goodness and wonderful works to
the children of men!  How ought we to wrestle with God in
prayer for grace equal to the day, that we may not, like Jeshurun,
grow wanton and abuse these glorious privileges!"
2. The interests of education found in him an efficient patron.
He was not in the habit of indulging an idea that the cultivation
of intellect was necessarily unfriendly to the exercise of fervent
piety. The subject of education, it is well known, was favorably
received, and plans adopted for its promotion by the Baptists of
the last century. In 1793 it was committed by the General Committee to John Williams and Thomhas Read, who reported the
following plan:-That fourteen trustees be appointed, all of whom
shall be Baptists; that these, at their first meeting, appoint seven
from the other denominations, and that the whole twenty-one
then form a plan and make arrangements for executing it. Why
this scheme failed is not distinctly known; but it is evident that
the brethren of that day not only contemplated the institution of
a seminary of learning, but actually adopted the incipient measures
for carrying their wishes into execution. An extract is here
presented from a paper prepared by Elder Williams, which indicates his own feelings and the progress which had been made in
the cause of education. " Two seminaries of learning are proposed
in our State, one on each side of James River. We have sufficient encouragement from our learned brethren in the North that
we shall not want for able, skillful teachers.  This will also
require very diligent efforts and liberal contributions.  And if
we in this, as we ought in everything, do it with a single eye
to the glory of God and the advancement of the Redeemer's
interest, then shall we have sufficient grounds to hope we shall
meet with the approbation of heaven." In these lines, we may
observe that he not only felt a lively interest in educational
operations, but indulged fervent devotion to God and a desire




132                  JOHN WILLIAMS.
that all the plans he fostered might advance the Redeemer's
kingdom.
3. Another subject in which Elder Williams felt a deep and
lively interest was the preparation of a history of the Virginia
Baptist Churches. The reference of this work to his hands is
thus alluded to by Elder Semple: —" The compilation of a history of the Virginia Baptists having been committed wholly to
the hands of Mr. Williams after Mr. Leland's removal, he had
nade no inconsiderable progress in collecting documents, when,
in consequence of the decline of his health, he found himself
under the necessity of resigning his trust.  This he did in a
letter to the General Committee in 1794.  The committee received his resignation and resolved to decline it for the present."
A few years previous he himself thus refers to this subject: "It
is thought very expedient to form or compile a history of the
baptized churches in Virginia, their rise, progress, hindrances,
remarkable events and occurrences, chief instruments, present
condition, etc. Our General Committee have taken up the
matter and appointed ministers in the various districts to collect
materials, who find it very necessary to claim the exertions and
assistance of the several churches, ministers, and other individuals.
We desire every circumstance to be presented as clearly as possible, and with candor and truth."
It has been already stated that Elder Williams was highly distinguished as a minister of reconciliation.  He was a man of no
ordinary strength of intellect.  This is indicated by such written
documents as were left by him and the concurrent testimony of
those who knew and now survive him.  He was much devoted
to reading, and his attainments were by no means inconsiderable.
Especially on theological subjects was his knowledge enlarged
and profound.  It is much to be regretted that many who undertake the important work of instructing others are themselves
destitute of information.  The subject of this biography did not
belong to this class; he was a workman who needed not to be
ashamed, rightly dividing the word of truth. As a public speaker
he is thus described by Elder Semple: "His talents if not equal
to any were certainly very little inferior to those of the first
grade. His appearance in the pulpit was noble and majestic, yet




JOHN WILLIAMS.                     133
humble and affectionate. In the beginning of his discourses he
was doctrinal and somewhat methodical; often very deep, even to
the astonishment of his hearers; toward the close, and indeed
sometimes throughout his sermon, he was exceedingly animated.
His exhortations were often incomparable."
From the minutes of Associations to which he belonged, and
other sources, it appears that in his religious sentiments he was
a moderate Calvinist. He delighted to dwell on those doctrines
which tend to humble the sinner and exalt Christ.  It is intimated by some who knew him that he was favorable to open
communion.  If this was his sentiment it was not carried into
practice.  Nor did he fail on all suitable occasions to vindicate
the exclusive propriety of believers' baptism.  Mr. Patilloe, a
Presbyterian minister of some celebrity, having preached in his
vicinity a discourse on the subject of baptism, a reply of considerable merit was prepared by Mr. Williams. This reply he intended to put to press, had the discourse itself been published. A
brief extract from the preface will indicate the spirit with which
the work was undertaken: "I hope I have sufficiently demonstrated to my countrymen, for a series of years, that I am not
overbearing on others, or bigoted to those of my principles which
are not essential to salvation: I have universally endeavored to
promote a catholic spirit, with peace and concord in the Israel of
God.  But nevertheless I am set for the defence of the gospel;
and as such, circumstances often occur that require me to contend
for the faith and order of. Christ's church."
This leads to a notice of one of the most prominent features
in the character of John Williams.  He was, to use his own
phrase, a man of catholic spirit.' In this respect he exhibited a
pattern of loveliness which every minister should imitate.  Some
men seem to enjoy themselves only in the atmosphere of controversy.  They prefer to occupy their time, not in acts of benevolence, but in finding fault with those around them. Though immovably firm in maintaining the truth, Elder Williams was a
lover of peace. He regarded all who loved our Lord Jesus
Christ, although there might exist some difference of opinion on
religious subjects.  He was in the habit of associating with the
Presbyterians, some of whom were residents in his neighborhood.
VOL. i.                    12




134                  JOHN WILLIAMS.
But especially in his own denomination was he solicitous to have
the unity of the spirit increased and perpetuated.  A most interesting letter written by him to Dr. Rippon of London, in 1792,
will here be introduced. No one can transport himself back to
the period when it was penned and call up to his imagination the
events which had transpired, without having awakened in his
bosom the most thrilling emotions.
"CHARLOTTE COUNTY, VIRGINIA.
"Long have I been desirous a door of correspondence might
be opened between the ministers and churches of Christ, of the
Baptist denomination in Europe, especially in your kingdom and
those of:North America, etc. For, notwithstanding we are at a
distance of three thousand miles, yet we are born of the same
spirit and pursuing the same glorious object. The convulsions
and fluctuations of the times, with other circumstances, have
hitherto prevented my making an attempt; but considering the
desirableness of Christian acquaintance, the unity of the spirit,
and the fellowship of the churches, I have ventured to draw a
bow and leave the event to Divine Providence. Though I am
not an old man, I have seen Virginia as dark as midnighttouching spiritual things-except in a few instances. But, glory
be to God, we that sat in. darkness have seen a great light!
The Sun of righteousness, with divinely illuminating and cheering
rays, seems to be rising to his meridian splendor in our heinisphere. Jesus is going forth with a bow and a crown, conquering
and to conquer, and we, the despised Baptists, have become a
numerous, and, blessed be God, a united people.  Could you be
wafted across the Atlantic upon the wings of an angel and sit
down among us, your soul would triumph, and you would stretch
forth your hands to enable your little sister in the wilderness to
make advances.  If God should bless the design and a door of
correspondence be opened and maintained, I shall in future give
you a more circumstantial account of our churches, etc. At
present, it will be sufficient to say, we became so numerous and
so extensive that we could not with propriety associate at one
place and time; therefore, divided into various convenient districts, each district to send delegates annually to meet in General




JOHN WILLIAMS.                      135
Committee, by which union and harmony are maintained. There
were from  our beginning bars of distinction kept up, and we
lived under the titles of Regulars and Separates; but the Lord,
in his wonder-working goodness, has caused this unhappiness to
be removed, and we have become a united people, and are now
distinguished by the title of' Thle United Baptist Churches in
Virginia;' the blessed and happy effects of which it is out of my
power minutely to describe.  We had before (but particularly
at the time of the union's taking place) adopted in a soft, general
manner, what is called with us'The Philadelphia Confession of
Faith,' and which is better known with you by the title of'A
Confession of Faith, set forth by upwards of a hundred congregations in England and Wales, in the year 1689.' I mention
this to give you a general idea of our principles.
"Before the American Revolution the Baptists upon this continent had a very superficial knowledge of each other out of their
own Colonies; but since then a universal acquaintance and harmony seem to be taking place, much to the glory of God and the
advancement of the Redeemer's interests.  New England was
more out of our idea than Old England; but now, blessed be
God, not only an epistolary correspondence is kept up, but personal visits have actually taken place, at least from them to us;
the salutary effects of which we are daily experiencing. These
things prompt me to be more determined (I hope with an eye to
the glory of God) to extend the correspondence to our brethren
and fathers in the kingdom of Great Britain.  Much in favor to
us may be expected therefrom."*
This sketch would not be complete if we should fail to mark
another resemblance which existed between Mr. Williams and his
Divine Master.  He loved the souls of men.  Their salvation
was ardently desired by him.  He was himself active and laborious in pointing to the Lamb of God, that taketh away the sins
* This letter contains an educational plan, which, when realized, will
probably be of considerable service to the interests of religion. It was
forwarded by way of Providence, accompanied with a polite epistle from
President Manning, expressive of his approbation of the general design;
a design which by this time may be more matured, and I think needs only
to be known in order to be executed.-Note by Rippon.




13 6. JOHN WILLIAMS.
of the world. Immediately previous to the Declaration of Independence, while the American army were encamped in the
lower part of Virginia, permission to preach to the soldiers was
obtained from the legislature, and he gladly engaged in the
work. Had he lived in the present day, none can question that
he would heartily unite in those efforts which are intended to send
among the nations the unsearchable riches of Christ. In allusion
to the success of the gospel in our land he thus writes: "We
have had agreeable accounts from the churches touching the advancement of Emanuel's interest;" and then he breaks out in the
following prayer: "May the Divine effusion become general l
may the blessed Jesus go forth conquering and to conquer, until
his name and praise be one in all the earth!" This prayer expresses the spontaneous wish of a heart in which had been shed
abroad the love of Christ. In proportion as the evil of sin is
known and salvation is prized, will be the fervency of desire to
send the gospel to every creature.
While the discourses of this man of God were highly doctrinal,
there was no undue stress laid on one portion of the Divine Word
to the exclusion of another.  Partial exhibitions were not given
for the sake of sustaining a favorite theory.  He understood the
art of giving to each his portion of meat in due season. The
precepts, as well as the promises of the Bible, were urged on the
attention of the churches.  A good specimen of his views and
his method of recommending moral obligation will be furnished
in the extract which follows: " Notwithstanding all that Jehovah
is doing for our American lands, what crowds of thoughtless,
ungrateful men and women are to be found; the major part of
our neighbors and families, perhaps careless in sin, or reveling
in vice and luxury. The inestimable worth of souls, the cause of
God in general, and our numerous civil privileges, combine to call
upon us, in the most serious and pointed terms, to stand fast in
the liberty wherewith Christ hath made us free. Every circumstance points out to us the importance and necessity of holy
living, pious deportment, a well-educated offspring, and proper
family government.  Heads of families may do much, yea, very
msuch is expected and required from them. Of what avail will be
the best laws and well-ordered civil government, the most virtuous




JOHN WILLIAIMS.                     137
rulers and warm pathetic addresses from the pulpit, if religious
domestic government is not supported.  What very great discouragement must faithful ministers of the gospel be under when
professors do not aid them  by their pious exertions; therefore,
dear brethren, be exhorted to strengthen their hands by walking
and steadily persevering in every practical part of Christianity.
In fine, let us all, to the utmost of our power, stand up firm for
the cause of virtue and religion; let us bear open and practical
testimony against the dissipations and extravagancies which, in
their very nature, awfully threaten the interests of liberty, learning,
morality, and religion."
A brief reference will now be made to the close of his valuable
life. He was not permitted to see an old age. A quotation from
Elder Semple will give all the particulars, which may be interesting, respecting the latter part of his days: ":Being very corpulent, at an Association in the year 1793 he accidentally-fell by the
turning of a step as he was passing out of a door, and became
for a year or two a cripple, being under the necessity of going on
crutches. Notwithstanding, he would still go in a carriage to the
meetings, and preach, sitting in a chair in the pulpit. During
several of the last years of his life he was afflicted with a very
painful disease. Under his severe suffering he was not only
patient, but when he could have any mitigation of his pain he was
also cheerful. About ten days before his death he was attacked
by a pleurisy from which no medicine could give him relief.  His
work was finished; and April 30th, 1795, he fell asleep."
Nothing very remarkable transpired at his death.  He was
pensive and silent. He told his wife, that to live or to die was to
him indifferent: he had committed this to God, who, he knew,
would do right.  He said he felt some anxiety for his numerous
family, but that these also he was willing to trust in the hands of
a gracious Providence.
12*




138                 LEWIS LUNSFORD.
LEWIS LUNSFOlRD.
EARLY HISTORY AND CONVERSION TO GOD.
LEwIs LUNSFORD may be enumerated among the most distinguished names which have adorned the history of the Baptist
denomination. He was born in the County of Stafford, Virginia,
about the year 1753. In raising up instruments to accomplish
his all-wise purposes, the Lord is often pleased to pour contempt
on wealth and station in society, and to make his selections from
the obscure walks of life.  The weak things of the world are
chosen to confound the things that are mighty, that no flesh may
glory in his presence.
The parents of Elder Lunsford were poor, and from earliest
infancy he was accustomed to the hardships peculiar to his condition in life. Though possessing a mind of superior order, the
ample stores of knowledge were not in childhood placed within
his reach. But for the grace of God, which plucked him as a
brand from the burning, and brought him into the ministry, his
splendid talents might have remained undeveloped.
"Full many a gem of purest ray serene,
The dark unfathomed caves of ocean bear;
Full many a flower is born to blush unseen,
And waste its sweetness on the desert air."
He was destined, however, to shine pre-eminently, and, with his
powers consecrated to the cause of Christ, to be the instrument
of extensive good to his fellow-men. At what time his conversion took place cannot, with precision, be now determined. It
must have occurred at an early period, as there is reason to believe he was employed in preaching the gospel to others when not
more than seventeen years old. The instrumentality of his turning to God is attributed to Elder William Fristoe, and by him he
was baptized.
ENTRANCE INTO THE MINISTRY.
Hle united himself with the Potomac Church, now called Hartwood, and began immediately to proclaim salvation through the




LEWIS LUNSFORD.                   139
blood of atonement. He was discovered by all to possess remarkable talents, and crowds attended his ministry from every direction. His extreme youth, united with the fluency and pungency
of his address, excited astonishment. He was familiarly called
"the wonderful boy." It is justly a matter of surprise, amid the
admiration and flattering attentions he received, that he was not
ruined.  There were indicated, by his stability, not only native
greatness of mind, but the guidance and sustentation of an Almighty arm.  He was intent on pursuing the great object of
extending the Redeemer's glory in the salvation of men. Having
been taught in the school of Christ the value of the soul, and the
immensity of that price which has been paid for its redemption,
all personal considerations were lost sight of, if by any means he
might save some.
EXTENT OF LABOR, SETTLEMENT, ETC. ETC.
A few years after his entrance into the ministry, he left his
native county, and extended his influence through all the counties
of the Northern Neck of Virginia.  In Westmoreland, Northumberland, and Lancaster, especially, did the Lord make his ministrations effectual, and believers were daily added to the church.
Several churches were gathered as the fruit of his toils; the most
prominent of which are, Nomini, Moratico, and Wicomico. When
the Moratico Church was constituted, in the year 1778, he was
unanimously chosen to be their pastor.  This relation he sustained as long as he lived. It is proper here to state that he was
never ordained by the imposition of hands, as he entertained the
sentiment that there was nothing necessary to constitute a valid
ordination but the call of some church to the work of a pastor or
an evangelist. Many of his brethren at that time considered his
course objectionable in reference to this subject; they were, however, disposed to make it a matter of forbearance; they loved him
still, and co-operated with him in every good work.
Of him it might be truly said, "in labors more abundant. " His
was a heart overflowing with sympathy for the wretched, and he was
ready to disregard his own comfort and advantage to administer
to their spiritual advantage.  If a stream was to be crossed,
even at personal peril, and though he must work the boat him



140                  LEWIS LUNSFORD.
self, no hesitation was allowed. Over one of the large watercourses of the lower country, three miles wide, he once paddled a
small canoe with a garden pale, rather than allow himself to fail
in reaching his appointment.
Said one who knew him well: "My dear' departed brother's
zeal in the Redeemer's cause has been to me among the most
pleasing qualities I saw in him; and the more so, as in a good
degree it abounded while he was among mortals. His Lord well
knew what had been given him to do, and seemed, out of peculiar
love, to hasten him in his work, quickly to ripen him for heavenly
rest. Being thus quickened, he spared no pains in seeking the
salvation of souls, and the prosperity of the churches, laboring
more abundantly with the people, at all seasons, not in a confined
set of forms, but accommodating his seasons and places of meeting, his subjects and methods; he thus hoisted and managed his
sails, so as to receive the advantage from any heavenly wind that
blew. One evening, preaching from the text,'As for me, God
forbid that I should sin in ceasing to pray for you; but I will
teach you the good and the right way;' he said,' he was at a loss
to know whether to preach or pray, and wished the people to signify which they chose. A number of weeping souls were soon on
their knees, and he turned his preaching into praying.'
"Once when he had preached an evening sermon," continues
Mr. Toler, " in a barn, many having eaten the spices of the garden of the Lord, they seemed unwilling to close the service.
After they had remained awhile longer there, and it was concluded
they must part, they commenced singing in a body, in the yard
of the dwelling-house. When Mr. Lunsford was on the steps,
going into the house, he discovered the people stood still in the
yard, unwilling to depart, and turning, addressed them once more,
by the light of the candle; and, as rain falls freely in a wet
season, so from this after-cloud showers soon fell, not only of
grace, but of tears.  He said,'I must confess, this is more like
enthusiasm than anything I have lately seen, but whether we be
beside ourselves it is to God, or whether we be sober, it is for
your cause.' "
" The zeal of mine house hath eaten me up." This language of
the Psalmist, and quoted by the Saviour as applicable to him,




LEWIS LUNSFORD.                   141
might well be used in reference to Lunsford. "He bore not, however," said the above-named writer, "the name of an enthusiast,
nor did he deserve it.  He acted upon deliberate thought, and
was governed by principle. He was highly pleased to see celestial fire among the people, if even there should be a little wildfire
with it, rather than the appearance of lukewarmness. And what
pious heart would not? The exquisite transports experienced
by some, in religious exercises, are only known by those who feel
them."
As illustrative of the quenchless ardor of his zeal, it is said
that, attending a night-meeting, Mr. William Bledsoe preached,
but he was seriously indisposed, and compelled to lie down during
the sermon. He became much interested, and after the preacher
closed, arose and addressed the people with unusual power. It
was a season of deep solemnity.
Perhaps no man in our State preached more frequently, or gave
himself more entirely to the care of the churches-always appearing as messenger to the Association, and as a delegate to the
meeting of the General Committee.  Every Lord's day was given
to some special monthly appointment, besides which, an average
of three or four times every week he was required to preach in
the adjacent neighborhood.  Extensive tours in other regions
were also taken. Says Mr. Toler: " He journeyed much to preach
the gospel in this State, and his rides were very lengthy. I have
known him ride one hundred and twenty miles, in fifty successive
hours, to reach his meetings. He seemed to be an'angel flying
in the midst of heaven, having the everlasting gospel to preach
unto them that dwell in the earth.' He used to say, his life was
a continual chase through the world; and so it was." Day by day,
and often late at night, he was found in his journeys-exposed to
the most inclement season, that he might prosecute his loved employ. Once he is represented as traveling on a tour of preaching
to the Valley of Virginia. When he left home the rain was
falling, but he hesitated not, pressing on until, drenched and cold,
he was compelled to stop for a season. Having warmed himself
by the fire, he continued until night, when he commenced preaching services; but during prayer it became necessary to desist and
retire to bed, overcome by the exposures of the day. Another




142                  LEWIS LUNSFORD.
minister present attempted the service, and having preached, Mr.
Lunsford then arose and delivered an animated discourse.  The
weather still inclement, the next day he urged his way, preaching
day and night through the tour. Crowds attended his ministry.
Much excitement in spiritual things was awakened, " the people,"
says Mr. Toler, " wondering at the gracious words that proceeded
from his mouth. " Tours of this kind, in the sameregion of country,
were repeated, and with marked success.  In a single neighborhood several were baptized, and a flourishing church was
built up.
It is said his journeys extended to the State of Kentucky
three different times.  While thus distant from his home, he employed his time in the proclamation of the glad tidings, passing
to and fro, in the sparsely peopled settlements, that he might confirm the saints and warn sinners. Writing to a brother, after his
return from Kentucky, under date of March 11, 17 93, he says:"I sit down to answer your friendly letter, which brings the
agreeable news of the visit of our brethren, (Andrew and Richard
Broaddus,) as also to give information of Mr. Lyle's visit to you.
The state of things with regard to religion is somewhat distressing in Kentucky. What with the doctrine of restoration, and
some sharp  contentions between          and., which
have divided the    -   Church, and involved the principal
members of the whole Association on the north side, the appearance is gloomy, and there is no knowing where these things
will end.  Notwithstanding all this, there are many precious ministers, and precious people, too, in that country, who have a high
regard for the gospel of Jesus, and are fond of good preaching
and good preachers.
"The emigration to that country is incredible.  Its fruitful
soil yielding the most luxuriant abundance to all those who cultivate it; inviting the poor and the wretched from the barren
wastes of this continent, and elsewhere, to fly to her fertile arms,
that she may fill their mouths with good and their hearts with
gladness.
"I am happy to hear of your journey up to Berkeley. I intended
to be up this spring, but your going will supersede the use of my
visit at this time. I hope, however, to go up some time hence.




LEWIS LUNSFORPD.                     143
Pray, present my most affectionate love to the brethren, sisters,
and friends in those parts.  Assure them of my warmest desire
for their prosperity.  Accept my thanks for your kindness in
visiting this destitute place in my absence.  I wish to visit your
parts as soon as I can make it convenient."
The following has reference to a visit from Rev. Isaac Backus.
Writing to a Christian brother, he says: " Nothing could have
been more welcome than your messenger, who arrived last night
with the agreeable news of the arrival of Mr. Backus in this part
of the world. I am now filled with strong assurance of what I
never even hoped for-the sight and conversation of the man
whose name has long been venerable in my esteem. I hope you
will accompany him down.  I am sorry the time is so short to
give notice.  I shall endeavor, however, to do the best I can."
HABITS OF STUDY, TALENTS, ETC.
It has been already stated that the subject of this sketch was,
by nature, highly gifted. He did not satisfy himself with these
endowments. He was diligent as a student, and acquired a large
fund of useful knowledge.  In the early part of his ministry,
when compelled to labor during the week, while he preached on
Lord's day, he was accustomed to occupy a large portion of the
night in reading by firelight.  When he settled in the Northern
Neck, he supplied himself with a small but valuable collection of
books, and employed all the time he could abstract from active
ministerial labor in the cultivation of his intellectual powers.
His memory was most retentive.  The stores of knowledge which
he had accumulated were always at hand, and so well arranged
that, when necessary, he could bring them forth and use them to
the instruction of his auditors.  In ability to make extensive and
accurate quotations from good authors few, if any, excelled him.
Among other things, he possessed a very considerable taste for
the study of medicine, and read the most approved works on that
subject. His medical attainments were so considerable that his services as a physician were frequently solicited by families residing
at a distance.  The following reference to his talents as a minister
is furnished by Elder J. B. Jeter, pastor of the First Baptist




144                 LEWIS LUNSFORD.
Church, Richmond, and for several years pastor of the Moratico
and Wicomico Churches in the Northern Neck:"Lunsford was unquestionably endued with superior genius.
Destitute of literary acquirements, residing in an isolated and
obscure part of the country, having access to few books and few
enlightened ministers, lie rose, by native vigor of intellect and
dint of application, to real distinction. For this distinction he
was not indebted to the gloom by which he was surrounded.
He would have been distinguished in any age or any country. I
have conversed with several intelligent gentlemen who were intimately acquainted with him, and who concur in the opinion that
his pulpit talents were of the first order. His conceptions were
clear, quick, and sublime; his style, though negligent and unpolished, was plain, copious, and strong; and his gestures were
natural and impassioned."
The following anecdote was related by a living clergyman of
high standing, who belongs to a different denomination of Christians from that to which Lunsford belonged. Dr. S. S. Smith,
of Princeton, New Jersey, had engaged to preach in the neighborhood of his appointment; through courtesy to Dr. S., Lunsford declined preaching, and repaired with all his congregation to
hear the Doctor's sermon. Dr. S. having heard the fame of Lunsford, earnestly pressed him to preach. Lunsford, yielding to his
importunity, preached after Smith had delivered his discourse
Dr. Smith afterwards remarked: "I had heard much of Lunsford's preaching, and was prepared to hear a great sermon, but
the one-half was never told me."
Testimony equally creditable to Elder Lunsford, as a man of
talents and an able speaker, is given by Mr. Semple in the following language: "During several of the last years of his life he
was much caressed, and his preaching more valued than that of
any other man who ever resided in Virginia. Lunsford was a
sure preacher.  He seldom  failed to rise pretty high.  In his
best strains he was more like an angel than a man. His countenance, lighted up by an inward flame, seemed to shed beams of
light wherever he turned.  His voice, always harmonious, often
seemed to be tuned by descending seraphs.  His style and his
manner were so sublime and so energetic that he was indeed like




LEWIS LUNSFOrLD.                   145
an ambassador of the skies, sent down to command all men everywhere to repent. He was truly a messenger of peace, and by
him the tidings of peace were communicated to multitudes. So
highly was he esteemed among his own people, that but few
preachers visited them to whom they would willingly listen, even
for once, in preference to their beloved pastor.  He was also
clever in conversation, having a considerable share of wit, which,
in his cheerful moments, he would use in an innocent but entertaining manner.  In argument he inclined somewhat to be satirical, and by this means sometimes gave offence to those who did
not know him well.  It was, however, perfectly clear that he did
not design to sport with the feelings of any.  Probably no man of
his popularity ever had fewer enemies."
USEFULNESS, CHARACTER, ETC.
Although this distinguished man was taken from the field of
labor in the vigor of his days, but few have accomplished more
than he did for the extension of the Redeemer's kingdom.  He
was in various respects useful.  As a pastor he was affectionate
and faithful.  He delighted to contribute to the relief of those
who were in suffering circumstances. Being qualified to administer in sickness, he attended the calls of distress which met his
ear, and uniformly without compensation. In regard to the
spiritual interests of his charge, he watched for souls as one who
was to give account.  Mr. Semple says of him: " From the time
he settled in the Northern Neck, and indeed fiom the time he
began to preach there, he gradually increased in favor with the
people.  It is hardly probable that any man ever was more beloved by a people when living, or more lamented when dead.
He had two remarkable revivals of religion in the bounds of his
church; the one about the time of the constitution of the church,
and the other commenced in the year 1788, and had scarcely subsided at his death, in 1793.  During these revivals he was uncommonly lively and engaged.  He preached almost incessantly; and,
by his acquaintances, after the last revival, it was thought that he
made a rapid advance both in wisdom and warmth, especially
the latter, from which he never receded during his residence on
earth. "
VOL. I. K                  13




146                 LEWIS LUNSFOID.
A brief extract from the communication of Elder J. B. Jeter
will, in this place, be furnished, as it refers to the character and
usefulness of Elder Lunsford: "Lunsford wielded a powerful
influence in the Northern Neck.  His amiable disposition, his
affable manners, his sprightly conversation, and, above all, his
unaffected piety, gained him the esteem  of all good men; and
his power of reasoning, the keenness of his sarcasm, and his undaunted spirit, made him a terror to the wicked.  An aged man,
now living, states that he usually dined at the tavern at Lancaster Court-house on court days, and that the promiscuous crowd
gathering around the table would wait with profound respect for
this man of God to render thanks for the refreshment.  He was
eminently useful. A few are now living to testify the efficiency
of his ministrations.  The churches which he founded have
enjoyed a large measure of prosperity.  They evidently bear, in
the present day, the impress which they received from his labors.
"If Lunsford were now living, he would be an advocate for the
benevolent institutions by which the age is distinguished. The
Moratico Church-book contains an order, made during his pastorate, and doubtless by his influence, for making collections to aid
the college in Providence, Rhode Island, now Brown University.
He was a man of. enlarged views and feelings. lHe corresponded
with Isaac Backus, of New England, and Dr. Rippon, of London.
With the Presbyterian ministers of his neighborhood he maintained the most intimate and friendly intercourse.  Hie appears
to have possessed a catholic spirit toward all Christian denominations."
Respecting his views of truth, and sympathy for whatever promised to diffuse it, Mr. Toler, one of his intimate associates, testifies in substance: "In preaching, he was accustomed to dwell on
the miserable state of fallen men, and the glorious scheme of redemption through the Lord Jesus. The thunders of Sinai did not
so much mingle with what he said as the cries of Calvary: Jesus
as the Christ, his obedience to justify, his blood to atone, the work
of the Holy Spirit in the heart of the sinner, the force of evangelical faith, the spread of Emanuel's kingdom,-these were some
of his favorite themes. He seemed to anticipate a glorious future,
when the kingdoms of this world shall become the kingdoms of




LEWVIS LUNSFORD.                     147
our Lord and his Christ.  With what pungency did he preach
the Word, what energy clothed his expressions, what arguments
flowed from his lips, what earnestness streamed from his eyes,
what music dwelt upon his tongue, while to surrounding multitudes' I-He preached as if he ne'er should preach again,
And as a dying man to dying men!'"
Lunsford was a man of weighty influence. Htis appearance
and manners were suited to impress favorably.  In form  erect
and well proportioned, with auburn hair, light complexion, and
blue eyes, in all his apparel neat and becoming, it is said he
always inspired with respect those with whom he was thrown into
society.  To quote Mr. Toler again: "His discreet behavior
entitled him to that freedom and esteem among his aquaintances
necessary to a minister's usefulness. Even his reproofs were so
ingenious as to procure for him more friendship than ill-will.
Though he could easily be severe, he sometimes by gentleness
gave weight to his remarks.  The more he was known the better
he was loved.
" Some persons were once hauling the seine near where he was,
and he walked toward them.  A gentleman present swore profanely.  Mr. Lunsford gently tapped him, repeating an old proverb-'if you swear, you will catch no fish.' The gentleman has
often said the manner of the reproof obliged him to like it.
Some time after this he was a constant hearer of IMr. Lunsford,
became a member of his church, a deacon, and one of his most
intimate friends.
"Being, with others, at the house of a respectable gentleman
of the bar, the dog came in; and after speaking of his great age
and how much he valued him, the lawyer said,'I have thought,
when he died, to have him buried in a Christian-like manner; but
I suppose I could hardly get a parson to officiate!''I should
think,' Mr. Lunsford very gravely replied,'a lawyer might suffice
for a dog.'
"I recollect to have heard it said, that while Mr. Lunsford was
a youth, he heard some people talking about him, in an assembly
at a stage where he had come to preach, when one remarked,'Is
that beardless fellow going to preach for us?' While on the stage




143                 LEWIS LUNSFORD.
he took occasion to say,' If religion consisted in beards, the goats
would have had it before now.'"
PERSECUTIONS.
The early part of Lunsford's ministry was in the midst of perilous times.  No power of mind or education, no piety, zeal, or
faithfulness, was sufficient to shield from the assaults of persecution. It was the portion of him whose biography is now under
consideration, to suffer, at different times, for the name of Christ.
The most prominent particulars, relative to this part of his life,
cannot be better related than in the words of Elder Seirple.
Referring to his early visits to the Northern Neck, he says:
" Here, as in most other places where the Baptists preached, they
cried out that some new doctrine was started, that the church was
in danger. Mr. L. was accounted worthy to share a part of this
opposition.  A clergyman appointed a day to preach against the
Anabaptists.  Crowds attended to hear him.  He told stories
about Jack of Leyden and Cromwell's roundheads; but he could
not, by such tales, stop the gospel current now swelling to a torrent.  W~hen Mr. L. preached again in those parts, they attacked
him by more weighty arguments. A constable was sent with a
warrant to arrest him. The constable, with more politeness than
is usual on such occasions, waited until Mr. Lunsford had preached.
His fascinating powers palsied the constable's hand.  He would
not, he said, serve a warrant on so good a man. Another man
took it, went tremblingly and served it.  Mr. Lunsford attended
the summons, and appeared before a magistrate.  HIe was held
in a recognizance to appear at court.  The court determined that
he had been guilty of a breach of good behavior, and that he
must give security or go to prison.  He was advised to give security, under the expectation of obtaining license to preach. He
tried but could not.  He often regretted that he had taken this
step, and was sorry he had not gone to prison.  This took place
in Richmond County.
"After the repeal of the law for establishing one sect to the
exclusion of the rest, a banditti attended Mr. Lunsford's meeting, with sticks and staves to attack him. Just as he was about
to begin to preach they approached him for the attack   His irreligious friends, contrary to his wish, determined to defend him.




LEWIS LUNSFORD.                    149
This produced a great uproar, and some skirmishes.  Mr. Lunsford retired to a house. The persecutors pursued him. He shut
himself up, and they were not hardy enough to break in to him.
One of them desired to have the privilege of conversing with
Mr. L. with a view of convincing him.  He was let in, and did
converse. When he came out he wore a new face. His party
asked him the result. You had better, said he, converse with him
yourselves."
SICKNESS, DEATH, ETC.
The following quotations from Elder Semple, referring to his
last hours, will close this biography: "This great, this good, this
almost inimitable man, died when only about forty years of age.
He lived in a sickly climate, and had frequent bilious attacks.
These were sometimes very severe. For two or three years before his death he labored under repeated indispositions, even
when traveling about. His manly soul would never permit him
to shrink from the work so long as he had strength to lift up his
voice. Sometimes, after going to bed as being too ill to preach,
prompted by his seraphic spirit, he would rise again, after some
other person had preached, and deal out the bread of life to the
hungry sons and daughters of Zion.
"The Dover Association, for the year 1793, was held at Glebe
Landing Meeting-house, in Middlesex County.  This was nearly
opposite to Mr. Lunsford's, and, the river excepted, not more
than fifteen or eighteen miles from his house. Although just
rising from a bilious attack, he would not stay from a place where
his heart delighted to be, and where he had the best ground to
believe he could do good. He went, and appeared so much better
that he made extensive appointments to preach in the lower parts
of Virginia. He was chosen to preach on Sunday, and he did
preach indeed.  On Tuesday he came up to King and Queen,
and preached at Bruington Meeting-house, from these words:'Therefore, let us not sleep, as do others, but let us watch and be
sober.' It was an awakening discourse, worthy of this masterly
workman.  On that day he took cold, and grew worse.  He,
however, preached his last sermon the next day evening, observing, when he began,'It may be improper for me to attempt
13*




150                 LEWIS LUNSFORD.
to preach at this time, but as long as I have any strength remaining I wish to preach the gospel of Christ; and I will very gladly
spend and be spent for you.' He then preached his last sermon,
from-' Therefore, being justified by faith, we have peace with God
through our Lord Jesus Christ.' He continued to grow worse,
until, having arrived at Mr. Gregory's, in Essex, he took his bed,
from whence he was carried to the grave. In his sickness he was
remarkably silent, having very little to say which he could avoid.
He was fond of joining in prayer, and sometimes exerted his now
relaxed mind in making remarks worthy of such a man.  He expressed some anxiety at the thought of leaving his helpless family,
but appeared quite resigned to the will of Heaven. On the 26th
of October, 1793, he fell asleep in the arms of Jesus, aged about
forty years."
Rev. Henry Toler preached two funeral sermons for him: one
at the place of his death, another at Mr. Lunsford's Meetinghouse in Lancaster County, called Kilmarnock.  These two sermons were printed in a pamphlet, and annexed to them were two
handsome elegies, written by ladies of his church.  It seemed to
be a mystery to many why God should have called home so great,
so useful a man, in the bloom of life. Those who thought proper
to explain the ways of Providence generally agreed that Mr.
Lunsford's popularity as a preacher had risen too high; the
people, wherever he was, or where he was expected, seemed to
have lost all relish for anlly other man's preaching; that God,
knowing the capacity of most of his servants, was unwilling that
the lesser lights should be so much swallowed up by the greater.
Perhaps the better way is to form no conjecture about it; but
rest persuaded that the ways of God are always wise, however
unaccountable to man.
" He was twice married.  He had by his first wife one surviving
child; by his second he left three children."
It will not be inappropriate to present a few lines from one of
two poetic effusions, occasioned by the death of Mr. Lunsford.
The elegy from which the following quotation is taken was
written by Miss Clarissa Pollard, afterwards Mrs. Hall, and
mother of Rev. Addison Hall.  It was addressed to Rev. Henry
Toler:




LEWIS LUNSFORD.                         151
Dear honored friend, forgive'my daring muse,
If at this time so bold a theme she choose;
An abler pen this subject might demandHow then shall I direct this trembling hand?
Can Lunsford's fame be heightened by my pen,
Or made to shine among the sons of men?
Ah, no! as soon might twinkling stars give light,
When yon bright orb dispels the gloom of night.
But shall I then forbear? must friendship lie
Buried in woe and deep obscurity?
While others spread their woes abroad, can she,
Who knew his friendship, sad and silent be?
What though unskilled in art's sublimer rules,
Untaught in all the doctrines of the schools,
Of birth obscure, can she her muse restrain?
Because not eloquent, is friendship vain?
My pen, forbid this deep desponding sigh:
Fresh courage take; submissive be, while I
In faltering tone thy feeble aid command,
To mourn a great reformer of our land,
Who, zealous for his country and his God,
Proclaimed the joyful news of peace abroad,True gospel peace, through Christ's atoning blood;
Great advocate for Zion, Lunsford stood.
In youth he rushes forth; wonderful boy!
The sinner's terror, and the Christian's joy.
" Go, herald, go," the Great Emanuel cries;
Forthwith with speed the obedient stripling flies.
"I go, Great God, but trust thy grace alone;
Thou seest me weak, do thou my message own,
Attend the truths that I proclaim abroad,
And let the nations know thou art the Lord."
His prayers are heard-through Heaven the echo rings:
"I'll own thy message," saith the King of kings;
" Thine eyes shall see a numerous crowd ascend
From nature's night, and then thy days shall end,Thy days of grief, which thou on earth shall see,
Shall soon be o'er; soon shall thou rest with me.
Be patient then, and learn to kiss tlhe 1'od;'Tis thus I wean the purchase of my blood
From earthly joys, that they may seek in me
Unbounded bliss and pure felicity."




152                   WILLIAM  WEBBER.
Encouraged by his God, he ventures through
A dreary world, with these great ends in view:
The good of souls, the glory of his King,
These fire his heart, and tune his lips to sing.
Unawed by wicked men, forward he moves,
Bold in the Saviour, who his zeal approves;
With rapid flight he hastens to the field,
Resolved, through Christ, the Spirit's sword to wield;
Foremost he comes, in front of battle stands,
And Moses-like, rears his extended hands.
Israel prevails; the foes of Zion flee;
His eyes behold the promised company.
His work now done: "Go, Gabriel," Jesus cries,
"And bring my servant to these upper skies.
I know his zeal, his prayers, his groans, and tears,
His deep distresses, and heart-rendering cries.
I'll set him free from bondage, pain and woe."
WILLIAM WEBBER.
To the subject of this sketch are the Baptists of Virginia indebted, in no ordinary degree, for the diffusion of the pure gospel
and the origination of many of their churches. As far as the
path he trod may not be obliterated by time, it will be a grateful
task to trace his steps, and to review the dealings of the Lord as
they were exhibited in his history.
ELDER WILLIAM WEBBER was born August 15th, 1747, of respectable parentage. Although in comfortable circumstances, his
father did not afford him  a liberal education.  This was the
privilege of few in those days. At the age of sixteen he left his
father's house and was apprenticed to a house-joiner. There do
not seem to have been any peculiar indications of seriousness
until his twenty-third year, when he heard some of the Baptist
preachers, and became concerned about his soul's interests.  He
found joy and peace in Christ Jesus, and was baptized by Elder
John Waller. At that period not one of the churches now in
the Dover Association had been constituted, and he united with
the Lower Spottsylvania Church, that being most contiguous to his




WILLIAM  WEBBER.                   153
residence. A short period subsequent to his connection with the
church he was ordained.  Several years after his entrance into
the ministry he was almost exclusively engaged in itinerant labor.
In the counties south of James River he traveled extensively.
In Lower Virginia also, he was most indefatigably employed in
pointing sinners to the Lamb of God.  In 1774 he was invited to
the pastorate of the Dover Church, from which the Dover Association took its name. This invitation he accepted, and continued
to sustain the relation as long as he lived.
The seals to Elder Webber's ministry were numerous. He
whom he served had made him wise to win souls. Churches in
various places sprang up as the result of his self-denying toils.
And when the pressure of domestic duties and the maintenance
of a growing family necessarily abridged his labors, he was still
useful in his own neighborhood.  The general influence he possessed qualified him to do good on an extensive scale. He was a
member of the first meeting of the General Association, in 1771.
mWith but few exceptions, he was called to preside over the
deliberations of this body, as well as the meeting of the General
Convention of Virginia Baptists. After the organization of the
Dover Association he was for fourteen years, in succession, elected
to fill the chair. For this office he seems, in many respects,
to have been well qualified; not, indeed, by elegance of manners,
but by an unostentatious simplicity. He was, in the true sense
of the word, dignified in his address, and commanded the respect
of all.
It will be expected that something be said concerning his
talents. In the pulpit he was distinguished by the plain, artless
manner in which he exhibited the truth. There was not indicated
in his public addresses more than ordinary depth of mind. It is
said, however, that in the social circle he displayed much mental
vigor.  Mr. Semple remarks, that "he was a man of sound and
correct judgment, well acquainted with mankind, well versed in
the Scriptures, sound in the principles of the gospel, and ingenious in defending them." As he commenced his ministry in
those times when a corrupt establishment prevailed, it could not
be expected that he would escape the indignation of the dominant
party. By their unholy persecutions he suffered much in a very




154                 AWILLIAMA WEBBEP.
early part of his career, as a preacher of righteousness.  It has
been already said that his labors in the counties south of James
River were extensively useful.  A few months after his ordination he, with Joseph Anthony, was arrested in the County of
Chesterfield, and, in the midst of winter, committed to prison.
He might have been released immediately after his apprehension,
had he been willing to give bond and security that he would no
more speak in the name of Christ.  This he refused to do.  IIe
remained in confinement three months. During this period he
was not unemployed, nor useless. Such was the interest which
had been excited in the county by his previous labors, that crowds
frequently assembled around the jail, and from the grates they
heard, with joyful hearts, the message of a Saviour's love.  The
wicked designs of his persecutors were utterly defeated; for the
word of the Lord mightily prevailed.  Many believed the gospel,
and acknowledged the Lord Jesus as their Redeemer and King.
Perhaps in no portion of his life did Elder Webber prosecute
more successfully his labors of love.
This was not the only trial of this kind to which he was subjected.  The very next year, while on a tour of preaching, in
company with Elder John Waller, through some of the lower
counties, he was again seized by the enemies of the truth.  This
occurred in the County of Middlesex, on the 10th of August,
1771, while he was addressing the congregation from the words,
"Show me thy faith without thy works, and I will show thee my
faith by my works." I-e was assailed by a magistrate, who, with
a club, endeavored to strike him to the earth. In this he was
prevented by those who were present.  Having, however, a
warrant to apprehend all who preached, he, in company with the
parson of the parish and a sheriff, proceeded to take Mr. Webber, with several others.  Their saddle-bags were searched; and,
finding nothing which might afford a pretext for the charge of
treason, they were required, on pain of imprisonment, to promise
they would not preach again in that county. To obey God,
rather than man, they preferred-even at the peril of liberty or
life. They were committed to prison and closely confined in cells
of the most disagreeable character.  The subject of this sketch
felt happy in being counted worthy thus to suffer for the name of




WILLIAM WEBBER.                    155
Christ.  On the next court day, he and his fellow-prisoners were
attended by a guard to the court-house for trial. Not being willing
to yield his right to preach the gospel, as the terms of release, he
was remanded to prison. His sufferings were extreme. He was
allowed by the court nothing but bread and water. This, with
confinement in a close and offensive room, produced sickness. In
his affliction he experienced the sympathies of many in the county;
and such was the influence of patient endurance of these sufferings, on the public mind, that his persecutors were willing, at
length, to liberate him and his companions.  He was more than
six weeks in their hands, four of which were spent in close confinement.
The severe trials endured by him prove the malignity of that
hatred with which the enemies of the Cross opposed the servants
of Jesus. It might be supposed he was, of all men, least likely
to suffer at the hands of the wicked, as he possessed the most
lamb-like disposition. They hated him, however, on account of
the truth which he vindicated.  His was persecution "for righteousness' sake."
In the neighborhood where mostly, in the latter part of his
life, he preached the gospel, the most marked respect was shown
him by all classes. The churches for which he labored were much
attached to him. How could it be otherwise? In all his intercourse with the world he maintained a spotless character. Affectionate in his disposition, those with whom he was more intimate
most ardently loved him.  He was a cheerful, interesting companion. What served, most of all, to throw a lustre over his.
whole character, was his unaffected and habitual devotion to the
service of the Redeemer.  He seemed to aim, in mingling with
others, to do good and to exalt the Saviour. To speak of Christ
was his delight.  The art of giving a profitable direction to
conversation was possessed by him in no small degree.
He lived to the age of sixty-two years.  For seven or eight
years before his death his health was exceedingly feeble. His
last illness was of long continuance, during which he gave pleasing
evidence of the consoling and supporting influence of that gospel
which he had so long and so faithfully preached to others.  He
who had been with him in the dungeon and enabled him to sing




156                JOIIN ALDERSON, Jn.
praises amid insult and suffering, was now near to illume his
way as he passed through the dark valley of the shadow of death.
A short time previous to his death he was visited by Elder
Benjamin Watkins, of Powhatan, who found him in a most rapturous state of mind.  "Brother Watkins," said he, " I never had
such glorious manifestations of the love of God as I have enjoyed
since my sickness.  Oh, the love of God!" Thus, with heaven in
view and heaven in his soul, he left the earth on February 29th,
in the year 1808.
JOHN ALDERSON, JR.
JOHIN ALDERSON was the son of -Elder John Alderson, Sen.,
and was born in New Jersey, March 5th, 1738, 0. S.  In his
seventeenth year his father settled in Rockingham County, Virginia, and took charge of the Lynnville Creek Church.  At that
time Western Virginia was comparatively a wilderness, having
but few inhabitants.  Shortly after the removal of his father he
took an extensive tour for the purpose of exploring the country.
During this journey the burning spring near Charleston was discovered, which produced considerable alarm among their company.
In his twenty-first year he was married to Miss Mary Carroll.
He continued, several years after this event, wedded to the world
and negligent of eternal things, although he was often the subject
of partial concern. It was not until he had reached the meridian
of life that his heart was surrendered to the Prince of peace.
Having suffered severe affliction in the loss of an only daughter,
whom he dearly loved, and in the experience of severe illness
himself, he began to think; some remarks of his father also were
carried with power to his heart, and he awoke to the consciousness of his lost condition.  The following is his own account of
his conversion: "My father being much from home, and I being
the oldest son, much dependence was placed on me to take care
of the farm, so that I had very little opportunity to learn. The
chief books I read were the Bible and the Baptist Catechism;
which last I memorized, and not only said it over at school, but




JOHN ALDERSON, JR.                  15T
also in the public congregations on Sundays after sermon. By
these means I was kept from all gross immoralities. By an expression dropped from my father after I had recovered from a
very severe sickness, my mind was solemnly impressed.  After
passing through a painful and tedious law-work, in which I would
make resolutions and then break them, I became more deeply
concerned. I sought the Lord with my whole heart, and ultimately obtained comfort, great comfort, by reflection on these
words:'Ye are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner-stone.' "
It must have been pleasing to his venerable father to baptize
this son. He had himself been toiling almost alone amid trials
and dangers, and now he enjoyed the prospect of assistance in
the person of his own son. He was not long without this assistance. After much anxiety of mind on the question of duty, he
was at length, by the great Master, thrust into the vineyard.
Respecting this matter he says: "After many doubts as to my
conversion, I began at last to be exercised about preaching. At
first I thought it imposssible that so weak a creature as I could
be called to preach; but being persuaded, at last, by many Divine
tokens, that it was the will of God, I entered upon the solemn
work."
His father having about this time removed to Botetourt County,
he was ordained and took charge of the Lynnville Creek Church,
October, 1775. He did not remain in Rockingham more than
two years.  Having two or three times visited Greenbrier, the
indications of Providence were such that, in 1777, he conceived it
his duty to settle in that county. The account of his removal and
subsequent labors are thus referred to by one of his descendants:
" In the year 1777 he removed to Monroe, (at that time Greenbrier County,) and settled on Greenbrier River. The few inhabitants that were then to be found in this region of country were
not unfrequently harassed by the inroads of frontier Indians.
The object of Mr. Alderson's removal was to extend the Christian
religion among this people. Until he came among them they had
been entirely destitute of preaching.  When unmolested by- the
savages, he preached to the people assembled in such places as
were most convenient; when they were necessitated to shut themVOL. I.                  14




158               JOHIN ALDERSON, Jr.
selves up in their forts, he traveled from one garrison to another
to preach, sometimes defended by a small guard; at other times
his only defence was the arms which he bore.  He frequently met
with opposition. On one occasion the occupants of a fort refused
his entrance. They at length permitted him to preach. Seven
years he labored in this field without seeing a single Baptist
minister.  In the mean time he had the pleasure of baptizing a
few individuals.  Others who belonged, to the church of which he
was formerly pastor had removed to this settlement.  Of these,
making in all twelve persons, he succeeded in forming the Greenbrier Church, November 24th, 1781;  This was the first Baptist
Church that was planted in Western Virginia.  But very few
were added to the original number until the year 1785. In the
fall of this year a revival commenced which continued until 1791.
Though our forefathers termed this a revival, during the whole
period above mentioned only twenty-four persons were baptized.
The excitement that was produced had a very powerful effect
upon the whole region of country. The mouths of opposers were
stopped, and the popular sentiment in regard to religion was
much changed.  The bounds of the Greenbrier Church included
all that district that now composes the Greenbrier Association.
The influence of the revival was of course extensive."
As the truth continued to spread, other churches were constituted, the principal of which were Indian Creek and Big Levels.
For many years he was the pastor of Indian Creek, and was in
the habit of riding the distance of eighteen miles regularly to preach
for them. In the midst of his heavy labors and trials in the ministry, he was compelled with his own hands to support a growing
family. Notwithstanding this, he was remarkable for his punctuality in fulfilling his preaching engagements.  He never failed
to attend the meetings of the Association, and was usually chosen
to occupy the chair.  As a disciplinarian he was so distinguished
that he was frequently consulted in matters of difficulty both
between individual members and churches.  It was his heart's
delight to respond to the calls of duty.
During the year 1805 his bosom companion, who was a member
of the same church with himself and who had shared largely with
hitm in all his trials, was removed from his embraces.  This he




JOIIN ALDERSON, Jr.                  159
considered the severest affliction he had ever realized. For some
time he was exceedingly depressed, but ultimately found the trial
eminently sanctified to his spiritual good and promotive of his
usefulness.  He determined to give up his worldly pursuits and
consecrate his time more exclusively to the work of preaching the
gospel.  To this purpose he adhered, and with apostolic zeal
employed his talents for the good of the churches. As he advanced in age his labors were more circumscribed; but still, in
his own immediate vicinity, he was constantly engaged.
Two years previous to his decease his physical powers in a
great measure failed, so that he was unable to travel or preach.
For his accommodation several sessions of the Greenbrier Association were held at the Greenbrier Meeting-house.  On one of
these occasions a gentleman; who regarded him as the instrument
of his conversion and who had for many years been connected
with the Methodist Church, presented himself as a candidate for
baptism. In relating the exercises of his mind to the church
Elder Alderson, seated in his arm-chair, became so overcome by
the ecstasy of his feelings that he broke out in a most impassioned
exhortation, at the samne time expressing his gratitude to God for
the distinguished favors he had received. The effect was electrical.
The whole congregation was deeply affected.  This was the last
time he ever appeared in public.  Having made a disposition of
his property, a portion of which he directed to be appropriated
to benevolent purposes, several of the last months of his life were
spent with his son, Joseph Alderson. Excepting great feebleness,
he enjoyed, good health, and possessed, in vigorous exercise, his
mental powers.  Especially was this the fact in reference to the
things of the kingdom.  He delighted to converse on heavenly
subjects, and exhibited the spectacle of an aged veteran who was
ready to be offered and the time of whose departure was at hand.
He had fought a good fight, he had finished his course, he had
kept the faith. It was his privilege to enjoy the well-grounded
assurance of receiving a crown of life.  He still, more than ever,
manifested an anxiety for the prosperity of the churches and the
dissemination of the gospel.
In January, 1821, he was suddenly attacked with illness while
standing on his feet, and by some of his family was caught and




160               JOHN ALDERSON, JR.
laid upon his bed, from which he never again rose. He lingered
for several weeks, and at length expired, March 5th, 1821. His
remains were deposited in the burial-ground of Greenbrier Church,
there to rest peacefully until the resurrection morn.
Two or-three additional allusions to- this servant of God will
close the sketch. He was a man of fervent piety and unblemished
life. He possessed the confidence and respect of all. With plain,
unostentatious demeanor, and a zeal according to knowledge, he
proved that he was "honest in a sacred cause." Such practical
marks of adherence to the will of God are more effectual in
winning men from the path of death than the most talented and
eloquent discourses.
Elder Alderson possessed an intellect naturally vigorous. Had
he passed his early days in a region and time in which the opportunity of obtaining education was enjoyed, he would doubtless
have shone among the most distinguished of his age. But living
in a region comparatively uncultivated, and being accustomed
from a child to labor for a maintenance, such advantages were
denied. He was, however, not negligent in the improvement of
his talents. As far as he was permitted, by the claims of a
dependent family and the loud call for lab-or in the vineyard of the
Lord, he applied himself to reading, and was, to a considerable
extent, successful in the cultivation of his mind.  His preaching
was of a doctrinal cast, yet highly practical  He delighted to
dwell on the atonement of Christ and to recommend him to the
attention of men.
He was, without doubt, one of the most prominent men of the
Baptist denomination in Western Virginia, and it may be doubted
whether in any part of the State one more self-denying and devoted could have been found. Many souls, at the last great day,
will hail him as the instrument of recovery from the yawning pit.
No higher distinction need be sought in this world, than that to
which he aspired. To do good was his beloved employ. He now
rests from his labors, and his works do follow him.




DAVID BARROW.                     161
DAVID BARROW.
IN noting the history of this eminent minister of Jesus, it
becomes an occasion of devout thanksgiving, that in the early.
endeavors of Virginia Baptists so many men of gifted minds
were raised up to officiate among them as evangelists and pastors.  They were in few instances scholastically educated, but
they were endowed with all the elements of greatness, in their
strong, good sense, unwearied industry, intimate knowledge of the
Scriptures, earnest manner, and deep-toned piety.  God made
them what they were, and raised them up for the noble purpose
of sustaining and spreading widely the truths and ordinances of
the New Testament.
DAVID BARROW was one of these men. He was the son of
William Barrow, of Brunswick County.  His mother was Amy
Lee, daughter of William Lee, of the same county. David, their
second son, was born October 30, 1753.  His early life having
been spent in industrial pursuits on his father's farm, he acquired
those habits of self-reliance and energy which in all future life
distinguished him. In the seventeenth year of his age deep rel;gious impressions operated in leading his mind to build a hope of
eternal life on the Son of God.  In the same year he joined the
Baptist Church, being baptized, as is supposed, by Elder Zechariah Thompson; and before he was eighteen years of age had
begun to proclaim the salvation in which his own heart rejoiced.
His gift, as a licentiate, was exercised for about three years,
during which time he was a diligent student.
Every available means for intellectual cultivation were eagerly
sought.  Day and night he might be seen poring over booksand thus he made himself, what he afterwards was, a scribe well
instructed in the things of the kingdom.  Not only the word of
God, but the whole range of knowledge was surveyed, so far as
the opportunities and facilities furnished would-allow. He became
a good English scholar. None of the errorists in his vicinity,
however learned or gifted, were able to grapple with him. It'was necessary, even in his early ministry, to contend earnestly for
VOL. T.-L                 14 *




162                   DAVID BARROW.
the faith delivered to the saints, and he proved himself worthy of
the cause he plead. The noble stand he took, as hereafter to be
noticed, arrested the march of pernicious sentiments which even
then had begun to prevail.
In his nineteenth year Mr. Barrow married Miss Sarah Gilliam, daughter of Hinchey Gilliam, of Sussex County, by whom he
had twelve children. His first pastorate was with the Mill Swamp
Church, Isle of Wight County, which had been a little before
originated under the efficient labors of Elder J. Meglamare.  He
was called by this body of Baptists to assume their spiritual oversight, and in January, 1774, removed and settled among them.
The June following, by the imposition of hands he was solemnly
ordained to the full work of the ministry. He was afterwards
called also to the care of South Quay and Black Creek Churches,
in Southampton County. An effectual door of usefulness now
being opened, he entered it, and labored not in vain. The Lord
wrought with and through him, many scoffers were led to Christ,
and the churches were greatly increased in numbers and efficiency.
He became eminently popular in the pulpit as well as the social
circle. His manners, general information, fearlessness in the defence of truth, and spotless life, all contributed to swell the tide
of beneficial influence.
The labors of Mr. Barrow were not confined to the churches he
served.  In Lower Virginia and North Carolina he traveled
much, and everywhere exercised a commanding sway.  But it
was principally with the Mill Swamp Church he found his ministry most favored.  It became one of the largest churches of
the Kehukee Association, with whom it was then identified.
The year after his ordination and settlement with this church,
trials of a very serious character were realized by the brethren of
the Kehukee Association, in consequence of unscriptural sentiments and practices, which had begun to prevail to a considerable extent.  In the language of one of their historians, " Several
of those churches, that at first belonged to the Kehukee Association, were gathered by the Free-Will Baptists, and, as their
custom was to baptize any persons who were willing whether they
had an experience of grace or not, they had many members and
ministers in their churches who were baptized before they were




DAVID BARROW.                     163
converted; and after they were brought to a knowledge of the
truth, and joined the Regulars, openly confessed they were baptized before they believed.  Some of them said they supposed
they should reach heaven by it.  Several of their ministers confessed they had preached and administered the ordinance of baptism to others before they were themselves converted; and so
zealous were they for baptism, that one of their preachers confessed, if he could find any willing to be baptized, and it was in
the night, he would immerse them by firelight, lest they should
determine otherwise before the next morning." 
Against this system of baptismal regeneration a few bold spirits
maintained a firm and persevering opposition. Among those
who contended earnestly for the faith as it was once delivered to
the saints, the subject of this sketch was, perhaps, the most intelligent and unyielding. IlIe insisted that men were to be baptized, not to make them in heart Christians, but because they were
already such, and because this institution was designed to be the
significant mode by which forgiven believers were publicly to profess allegiance to the King of Zion.  Other unscriptural views,
also, he opposed. There is reason to believe that his influence
was greatly blessed, in arresting the tide of error which was
beginning to set in upon the churches.
As Mr. Barrow lived in a day when the contest was going on
between the friends and foes of religious liberty, he became one of
the principal leaders of reform, and employed his talents and influence to obtain a change in many of the then existing and oppressive laws of Virginia. At the meetings of the Association he
most eloquently vindicated the right of all men to worship God
according to their wishes, and urged his brethren to maintain a
united and immovable stand against those enactments which took
away this right.  Nor was he unsuccessful. A strong public sentiment was created in Lower Virginia, which assisted to bring
about a repeal of laws as injurious in their influence as they were
unjust in themselves.
Elder Barrow had himself smarted beneath the severe hand of
persecution. Several times it was attempted to prevent him from
filling his appointments.  His sufferings were frequently painful.
"In 1778 he received an invitation to preach at the house of a




164                  DAVID BARROW.
gentleman who lived on Nansemond River, near the mouth of
James River. A ministering brother accompanied him. They
were informed, on their arrival, that they might expect rough
usage; and it so happened. As soon as the hymn was given out,
a gang of well-dressed men came up to the stage, which had been
erected under some trees, and sung one of their obscene songs.
They then undertook to plunge both of the preachers. They
plunged Mr. Barrow twice, pressing him into the mud, and, holding
him down, nearly succeeded in drowning him.  In the midst of
their mocking they asked him if he believed, and throughout
treated him with the most barbarous insolence and outrage. His
companion they plunged but once.  The whole assembly was
shocked, the women shrieked; but no one durst interfere, for about
twenty stout fellows were engaged in this horrid measure. They
insulted and abused the gentleman who had invited them  to
preach, and every one who spoke a word in their favor. Before
these persecuted men could change their clothes they were dragged
from the house, and driven off by these enraged churchmen. But
three or four of them died in a few weeks, in a distracted manner,
and one of them wished himself in hell before he had joined the
company," etc.
Among other important matters, to which the attention of the
churches was called by Elder Barrow, was the subject of domestic
missions. This he urged at various meetings of the Association,
and, to some extent, succeeded in obtaining the consent of his
Kehukee brethren to supply the destitution within their own
limits. HIe was also active in the inculcation of a duty which
had been much neglected by the churches, viz. the support of the
ministry.  It is to be lamented that the extortions of the Episcopal clergy should have driven our brethren to the other extreme; many not only failed to teach and enforce the obligation
of the churches to provide for the maintenance of their pastors,
but declaimed and wrote against it.  Elder Barrow, however,
took a scriptural view of this subject, and was not unwilling to
disclose it.
Elder Barrow continued with the Kehukee Association until
the Portsmouth Association was formed. This occurred in 1791,
when the churches in Kehukee were forty-two in number, while




DAVID BARROW.                     165
the new body contained nineteen churches. These last were all
in Virginia.  During his continuance with the parent qssociation
Mr. Barrow was one of her most efficient sons. He was always
found taking an enlightened and dignified course, in the deliberations of her annual meetings. And when the new association
was organized, he remained the same active and judicious friend
of every good word and work. During his short connection with
them he was several times called to occupy the chair. In 1797 he
removed to Kentucky, much to the regret of many friends of
enlightened piety in Virginia.
From Mr. Barrow's pen a small pamphlet was published, containing a sort of farewell address to his brethren, upon his departure to the western country.  He dwells with deep feeling on the
separation, seeming to break away from his loved associations
here as by constraint-a constraint imposed by the parsimony of
his churches. They had not suitably administered to his necessities.  It was accordant with the spirit of the times to make
little or no systematic arrangements for the support of the ministry.  The churches had suffered so sorely under a hireling priesthood in connection with the establishment, that their pastors were
themselves accustomed to preach against the payment of salaries,
many of them absolutely suffering for the want of competent support. In common with many of his brethren, Elder Barrow found
it necessary to seek a new home in the more newly settled and
fruitful lands of Kentucky.  As explanatory of his reasons for
removal, and of his sentiments toward the brethren from whom
he was to be sundered, he says:"On long and very serious deliberation, I have determined,
under Divine Providence, to move my residence from this country
to the State of Kentucky.  As I have been for many years exercising my feeble talents in the sacred work of the ministry,
which has been the means of procuring many respectable acquaintances, most of whom I have no opportunity of seeing before
my removal; and, as a memorial of my unabated affection for my
friends, and to stop the mouths of some few enemies, who, in my
absence, may say ungenerous things concerning the motives of
removal and the doctrines I have preached, I think it best thus
to express my sentiments before I leave this part of the country.




166                   DAVID BARROW.
First, I will give the reasons for moving; second, exhibit a summary of my creed; and third, express my parting wishes and
prayers.
"First. The reasons of my removal-Negatively.  It is not
from any personal prejudice against any man, woman, child, or
party, under heaven.  Nor is it to accumulate stores of wealth
for my children.  For we are informed by the lips of inspiration'that they who will be rich, fall into temptation and a snare, and
into many foolish and hurtful habits, which drown men in destruction and perdition.' Nor is it on account of the present deadness
and coldness of religion, for I am well convinced God will revive
his work in these parts. Nor is it to get rid of temptations and
trials, for we learn that affliction cometh not forth of the dust,
neither doth trouble spring out of the ground; yet, man is born
unto trouble as the sparks fly upward.
"Affirmatively.-1. I find by long experience and constant
efforts I cannot comfortably support my family, educate my children,
and attend to public calls, as I have done, without falling into the
line of speculation.  To let my family suffer is inconsistent with
Scripture and reason.'If any provide not for his own, and
especially for them of his own household, hath denied the faith,
and is worse than an infidel.' The business of speculation I think
incompatible with the work of the ministry, or, at any rate, it is a
difficult thing to attend to both. * * * And, if I must turn
into the business of agriculture, which I think a safe and honorable employment, common sense dictates it would be most advisable in a country where the God of nature has been most
liberal with respect to soil.
" Second. Another reason is, that by the sale of my property
I may pay my just debts, which I have been obliged to contract
for the support of my family, while I have been otherwise
employed.
"Third. That I may, with the blessing of God, be able,
moderately, to educate my children.
"Fourth. One distinguishing trait in the ministerial character
is, that he should be given to hospitality; whereas, in my situation, with my income, I cannot exercise that disposition as duty
calls for, without severely feeling it afterwards. For these rea



DAVID BARROW.                        167
sons, I leave this country and remove to one where Nature has
been more bountiful."'
Mr. Barrow then proceeds to give his religious and political
creed.  It will be interesting to note by this document, written
more than sixty years ago, what would seem to have been the
theological views of many of the fathers in the Virginia ministry.
We present a part of the pamphlet.  He says:_
"1. I believe in only one indivisible, eternal, all-wise, all-powerful, all-holy, all-just, all-good, self-existing, self-governed, omniscient, omnipresent God; and that in Deity there are three Divine
Personalities different in character and office, but strictly One in
design, nature, and essence, the Father, the Son, and the Holy
Ghost.
"2. I believe the inspiration and infallibility of the holy
Scriptures, as contained in the Old and New Testaments.
" 3. I believe the existence of an everlasting covenant between
the Father and Son, to secure the salvation of God's elect.
"4. I believe the decrees of God are eternal, consistent, wise,
and immutable, and that they extend to all matters and things in
the universe; yet, not so as to exclude the use of means, but rather
that certain and proper means are decreed, to bring about certain
and fixed ends in his universal government.
"5. That God elected or chose his people in Christ before
all worlds, as a sovereign act of his own good pleasure, without
any good or evil thing foreseen in them, as moving him thereto
or preventing him therefirom.
"6. That man was created in a state of innocency, but through
the seduction of Satan, being left to his own natural powers, fell
into transgression by eating the forbidden fruit, by which he
became an enemy to God. The whole fountain of nature being
defiled, so that, by this single act of disobedience, the whole race
of human creatures justly fell under condemnation, and are born
into this world in a state of darkness, corruption, slavery to
Satan, and a whole train of lawless passions, lusts, and appetites,
without either inclination or power to will or do the mind of
God, till influenced thereto by the powerful operations of the
Divine Spirit.
" 7. That it is God's prerogative, and that it is consistent with




168                   DAVID BARROW.
his law and sacred perfections, to justify the ungodly through
Christ's engagement, or by imputing his righteousness to them.
" 8. I believe the Incarnation of the Son, or Word of God.
"9. I believe the all-sufficiency of Christ's atonement, for the
pardon of all those whom he represented.
"10. I believe the absolute necessity of conversion, regeneration, in a work of sanctification on the souls of fallen creatures;
not to justify them, but to fit or make them meet for eternal glory.
"11. That good works naturally result from sanctification, and
should be zealously maintained by all Christiansfor necessary
uses.  For these things are good and profitable to men.
"12. I believe the safety, final security, and certain salvation
of all those whom Christ represents; for as much as they are justified of God, called and sanctified by the Holy Ghost.
" 13. That Christ did constitute a church, the foundation, plan,
and government of which is plainly to be found in the New
Testament; and that professing and orderly believers only have a
right to membership.'"14. That the ordinances in the church are two, Baptism and
the Supper.  And that Baptism  is only rightly administered
when it is performed by a properly qualified person on an orderly
professing believer, by dipping or plunging the whole body in
water, in the name of the Father, Son, and Holy Ghost.  And
that the Supper is only properly administered and received, when
it is handed out and partaken of by such persons as the Scripture
directs, and eaten and drunk in a loving and discerning manner,
the laity with the clergy having a right to the wine, as well as
bread.
" 15. That there will be a resurrection of the just and unjust;
also, that the righteous shall enjoy eternal happiness, and that
the wicked shall suffer everlasting damnation
"A  SUMMARY OF 5MY POLITICAL CREED.
"1. I believe the natural equality of man, except in some
monstrous cases.
" 2. I believe that liberty, with a right to a good character, of
acquiring and possessing property, with the enjoyment of life and




DAVID BARROW.                      169
members, and the means of defending them, is the unalienable
privilege of all men who have not forfeited those blessings by
their own personal misdemeanors.
"3. I believe that government is an evil, as it cannot be supported without making considerable sacrifices of natural liberty;
but, in our present state of depravity, it is to be preferred to a
state of nature.
" 4. That government is a civil compact of a people emerging from a state of nature, contrived by themselves for their own
security, and is subject to the control, and is liable to alteration,
when thought proper by a matjority of such community.
" 5. That no man can be bound in person or property but by
laws of his own making, or that of his representatives, fairly
chosen.
" 6. That all natural-born citizens, arriving at an age, the community may have a call for their services; and all emigrants,
having conformed to the rules of naturalization, are entitled to
the right of suffrage.
" 7. That no description of men, having gained such confidence
of their fellow-citizens as to have a majority of suffrages in fair
and free elections, can be excluded the office of judge, representative, etc.
" 8. That representatives and judges are trustees and servants of the people, and are constantly accountable to them.
"9. That it would be good for a community that no man exercise more than one office under government, at the same time, of
any kind whatsoever.
"10. That the military ought to be under strict subordination
to the civil power.
"11. That representatives should be chosen annually.
" 12. That all officers or servants of the people should have
moderate, but sufficient salaries, fixed by law.
"13. That all religious tests and ecclesiastical establishments
are oppresive, and infringing the rights of conscience.
" 14. That civil rulers have nothing more to do with religion
in their public capacities than private men, save only that they
should protect its professors in the uninterrupted enjoyment of it,
with life, property, character, in common with other good citizens.
VOL. I.                    15




170                   DAVID BARROW.
"15. That no man, or set of men, in a community, are entitled
to exclusive privileges.
"16. That the liberty of the press, and the people's right to
express their grievances, cannot be restrained, but by tyrannical
governments.
"17. That a well-regulated militia is the best natural defence
of a free government.
"18. I believe, in a situation like ours, that an indissolvable
union and well-planned confederation of the States are essentially necessary to their safety and well-being.
" 19. That trial by jury, though liable to some exceptions, is
most to be depended on.
"20. That unreasonable or excessive bail should never be required of any man.
"21. That tortures, to force confession of suspected crimes, are
cruel and heathenish.
"22. That long and unnecessary imprisonment is tyrannical.
"23. That general warrants to search suspected places should
never be granted, but on probable evidence.
"24. I believe, as no individual has a right to take his own life
on any supposed dissatisfaction, or deprive another of his species
of existence, except in self-defence, consequently no community
can delegate a power to their representatives to do that they
themselves -have not a right to do, either separately or collectively,
only as above stated.  This may show the necessity of proportioning punishments to crimes, and the utility of pentitentiary
houses.
"25. That no community can long enjoy tranquillity but by
strict adherence to virtue and frequent recourse to fundamental
principles.
"26. Lastly. That honesty forever was, and forever will be,
the best policy.
"III. Express my parting prayers and ardent wishes.
" I most heartily pray for, and with the prosperity of the true
Church of Jesus Christ, in general! That she may keep the ordinances as they were delivered to her at thefirst. That she
may maintain a regular and gospel discipline.  That she may
shortly experience a glorious revival and numberless additions,
and arise and shake herself from  the dust, and appear the




DAVID BARROW.                     171
beauty of the whole earth. I wish all false doctrines and heretical principles may clearly be discovered, and sink into darkness,
where they belong; and that'Heaven-born truth' may universally prevail. I most ardently wish that all those unhappy divi
sions, animosities, janglings, groundless criticisms, heart-burnings,
evil-speaking, love of pre-eminence, and persecution, which have
so long torn the Church of Christ, may happily and entirely subside.  That all party names may be lost in oblivion, and that an
indissolvable union may take place among all true Christians, upon
the old apostolic plan."
After Mr. Barrow's removal to Kentucky he continued to piersue his ministerial work with diligence and success. While he
lived, he was a useful minister of the gospel, although some
difficulty was created by his peculiar views on the subject of
slavery. His death occurred about the year 1814, having reached
a good old age, and spent by far the greater part of his life in
preaching the gospel of the blessed God. His age, at the time
of his dismissal from the earth, was about seventy-five years.
Elder Barrow possessed a discriminating mind. His talents
were of a high order. It is much to be questioned whether, as a
speaker, he has ever been excelled by any Baptist minister of
Virginia or Kentucky.  He rarely attended an Association,
when he was not chosen to occupy the pulpit on Lord's day. His
discourses were expressed with clearness and furnished with the
happiest illustrations.  He was a man of peace, of uncommon
meekness; and but few holier men have been found in the gospel
ministry in modern times. Religion was the general topic of
conversation wherever he went; and into whatever society he
might enter, by godly conversation and fervent prayer he would
be known as a minister of the Lord Jesus.  " Ie magnified his
office;" and while his sermons were argumentative and doctrinal,
he was regarded as a " son of consolation," confirming the souls
of the disciples wherever he preached.
As a pastor, he was much beloved and highly useful.  He presided in this capacity over the churches of South Quay, Mill
Swamp, and Black Creek, in Virginia, and over others after he
removed to Kentucky.  Many, through his instrumentality, were
brought to a knowledge of the truth, and instructed in the things
of the kingdom.




17 2                   JAMES BELL.
JAMES BELL.
ELDER JAMES BELL was born in Sussex County in 1745. His
parents were connected with the Episcopal church, and conformed
to all its externals, while it seems they did not make any pretensions to renewal of heart. Their children being educated to
regard the forms of Episcopacy, the subject of this sketch continued
his adherence until his conversion to God.
Of his earlier years but little is known, excepting that in childhood he gave indications of a mind highly gifted by nature.
When he arrived at manhood and a full development of his talents
was made, he became the subject of much admiration and esteem.
He was invited to several important offices in Sussex County,
which he accepted and filled to the satisfaction of all. Having
been urged to become a candidate for the General Assembly of
Virginia, he was elected by a large majority. The county was
represented by him for many years, during which time he became
increasingly popular, and enjoyed the respect not only of his own
county men but of many of the surrounding counties.
In the midst of this prosperity he lived without God.  How
strangely does the perverseness of the human heart exhibit itself,
by a proud neglect of the Bible and its requirements, in proportion
to the number and variety of earthly blessings enjoyed! Especially when elevation in official dignity is attained, are men prone
to look down with contempt on those obligations imposed by the
God of heaven.  It is esteemed a meanness to embrace the doctrines and obey the precepts of Him who died on the cross. Thus
it was with Mr. Bell. But God, who is rich in mercy, subdued
the enmity of his heart and led him into the path of life. Thoughtfulness on Divine things was at first occasioned by a visit of his
brother Benjamin, who for some years had resided at the South,
and who had become a member of the Baptist church. The
relation his brother gave of the change he had experienced, and
the affectionate concern which was manifested for his welfare,
affected him deeply.  His eyes were opened to discover his own
miserable condition, and in the anguish of his soul he began to




JAMES BELL.                     173
inquire for the way of salvation. He was brought into a new
world.  Christ became the foundation of his hopes and exceedingly precious to his heart.  The whole current of his desires and
habits now received a new direction.  He renounced his worldly
honors, not because he esteemed the occupancy of honorable
stations in civil life inconsistent with his relation to Christ, but
because he felt it his duty to spend his days in preaching the
gospel. Accordingly, having been baptized by Elder John Meglamare, he began to recommend the service of his new Master to
all around himl.
The baptism of Elder Bell occurr  in 1770.  He attached
himself to the church called Raccoon Swamp, and continued
among them until within a short time previous to his death, when
he joined Sappony Church.  After laboring for some time as an
itinerant, he was called to take the pastoral care of Sappony
Church. He was instrumental in winning many souls to God
and building up the churches. He was zealous in the performance of his work, and his zeal was according to knowledge.  The
unblemished character which he sustained did much to make his
ministry useful. All respected him as a consistent follower of the
Redeemer. The ministerial career of this servant of God was
short. His death occurred in September, 1778, about eight years
after his connection with the church, and in his forty-third year.
Some time before his departure he desired that all his family might
be collected together, that he might give his dying advice. It was
an affecting scene.  The man of God just on the verge of heaven,
and leaving behind him many who would be exposed to the corrupting influence of this world, could not be satisfied without
giving once more the voice of affectionate warning. He exhorted
his children and all who were present to make preparation for
another world. In the most distinct terms he referred to his own
prospects, declaring that Christ, and Christ alone, was the
foundation of his hope. Elder Burkitt being present, was requested to preach his funeral sermon from the words of Paul, "It
is a faithful saying," etc. Thus was God pleased in his inscrutable
wisdom to deprive the church at Sappony of her beloved pastor,
and the cause at large of an efficient helper. "How unsearchable
are his judgments, and his ways past finding out!"
15*




17.4                 JAMES GARNETT.
JAMES GARNETT.*
ELDER JAMES GARNETT, SEN., was born in Culpepper County
in November, 1743.  His father, Captain Anthony Garnett, was
a man of respectable standing in civil society, but made no profession of religion.  His mother was a very pious member of the
Methodist church, and manifested a deep interest in the spiritual
welfare of her children. The Lord, whose "eyes are over the
righteous," heard her supplications, and brought many of her
children to a knowledge of the truth; among the number was the
subject of this brief memoir.  During his youth and early manhood he was very wild and thoughtless.' He was a strong, active
man, and took much pleasure in feats of agility, particularly in
foot-racing, in which he greatly excelled. Thus he continued
walking according to the course of this world, and giving no
evidence of any particular concern about the welfare of his soul,
until he was nearly thirty years old. But the Lord had mercy in
store for him. About 1770, under the ministry of Elder Elijah
Craig, he received religious impressions, which continued many
months before he obtained a hope. His convictions were unusually
severe, and sometimes the agony of his soul was overpowering.
On arriving, on a Lord's day, in sight of Blue Run Meetinghouse, he heard the saints singing the well-known hymn of Dr.
Watts,
" Lord, what a wretched land is this!"
It made such an impression on his mind that, before he reached
the house, he fell to the ground, unable to proceed farther.  He
felt the full force of those words; to him this was a "wretched
land," and the world could give no relief to his distressed mind.
No cheering fruits, no wholesome trees, nor streams of living joy
were to be found. Thus guilty, condemned, and almost in despair,
he lay until the singers reached the words of the same hymn,
"But Judah's lion guards the way,
And guides the strangers home."
At this moment his mind was relieved, and he found peace from
* By James Slaughter.




JAMES GARNETT.                     175
a view of the fullness, in Jesus Christ, the "Lion of the tribe of
Judah," who has promised to guide the strangers and pilgrims
home to eternal rest. 
He was baptized shortly afterwards by Elder Elijah Craig,
and became a member of Blue Run Church, in Orange County.
It was soon apparent that he felt more than ordinary concern
for the salvation of perishing sinners around him; and though
he had been favored with a very limited education and was sensible of the greatness of the work before him, yet he conferred not
with flesh and blood, but, urged on by a sense of duty and an
ardent love for the souls of men, zealously engaged in the work of
the ministry.  Nor did he labor in vain.  The Lord blessed his
efforts to the awakening of many.
When Crooked Run Church was constituted, which was soon
after the baptism of Elder Garnett, he became a member of that
body, and in about two years was called to the pastoral care of
that church.  This office he filled until a short time before his
death, in 1830, a period of more than fifty-five years. He resigned
the office at last solely because his bodily infirmities prevented
him from rendering efficient service. Under his pastoral care
the church at Crooked Run generally enjoyed much peace and
harmony, and was blessed with many refreshing seasons, when
large additions were made to her numbers.
In point of morality and correct Christian deportment few have
surpassed Elder Garnett.  He was a pattern to all who knew
him.  Such was "the even tenor of his way," that his presence
produced impressions of awe and veneration upon the minds of
the irreligious. A near neighbor of his, a professed infidel, has
been frequently heard to declare that he had often been checked,
and constrained to desist from his evil practices, by the sight and
Christian deportment of Elder Garnett.  At home or abroad, in
public or private, he was always the same.  Religion was his
constant theme, and he never heard of the prosperity of Zion or
revivals of the Lord's work, either far or near, but it seemed to
put new life into him and call forth expressions of gratitude to
God for his goodness to men.
For nearly sixty years he was an active laborer in the vineyard
of the Lord, feeding the flock and winning souls to Christ.




176                  JAMES GARNETT.
Although he had a call to take charge of some other churches,
he declined all, and confined his ministrations mostly to Crooked
Run Church, where he generally worshiped every Lord's day.
But for eight or ten years before his death he was greatly afflicted
with the asthma, which circumscribed his labors and prevented
his preaching beyond the' limits of his immediate neighborhood.
It was, for a considerable time, with great difficulty that he could
get to the house of worship on Lord's days. But such was his
love for the sanctuary, that if he was able only to sit up he
would have his family convey him to the house of God, and, being
unable to stand, he would sit in his chair and pray, preach, and
exhort, until his bodily strength was almost exhausted.  The last
Sabbath he spent on earth he passed the hours of worship with
the church and congregation at Crooked Run; when with more
than ordinary feeling and many tears he exhorted his brethren to
love and good works, and warned -sinners, in view of a coming
judgment, to flee from the wrath to come. That day will long
be remembered by many who were present.  Much that he said
gave evidence that he had some presentiment of the fact that the
time of his "departure was at hand."  He in effect took leave of
his brethren, saying, "If I never see you again in this world,
from my heart I wish you well, and I hope to meet you in a
better world; if I have ever said anything to wound the character
or feelings of any of you, I now ask to be forgiven."  He was
then apparently in the enjoyment of as good health as he had
been for several years. But the Lord had ordained that he
should spend the next Sabbath in that region where the weary
pilgrim is at rest. Accordingly, two or three days after, on the
16th of April, 1.830, he suddenly expired, having only time to
take an affectionate leave of his family.  He breathed his-last, in
the eighty-sixth year of his age, with a pleasing smile and countenance, indicative of assurance that heaven was his home and
that angels were ready to convey his spirit there. He often said
he could not feel afraid of death, and so it seemed to be when the
messenger came.
His funeral sermon was preached, the day after his decease, by
his grandson, Elder James Garnett, Jr., (who succeeded him in
the pastoral charge at Crooked Run,) from 2 Timothy, iv. 7:




JAMES GARNETT.                     177
"I have fought a good fight," etc. The services were closed by
singing a favorite hymn of the deceased,"Jerusalem, my happy home!"
It was a solemn and melting time.  Doubtless many present
remembered, with hearts flowing with gratitude, love, and veneration, the delightful seasons they had enjoyed with this aged, devoted servant of God.  I-low beautifully verified are the words of
the Psalmist in the case of the deceased: "AMark the perfect man,
and behold the upright, for the end of that man is peace." Precious in the sight of the Lord is the death of his saints.
Elder Garnett was twice married. He raised fourteen children,
all of whom have been hopefully brought to a knowledge of the
truth, and have become members of the Baptist church, a wonderful instance of the blessing of God on obedience to the injunction
to Christian parents to bring up their children in the nurture and
admonition of the Lord.  Two of his sons, Robert and John
Garnett, have for many years been engaged in the work of the
ministry.
Elder Garnett's preaching talents were not of a high order, but
the purity of his life, and the fervor of his appeals to the unconverted manifesting the most constant love for the souls of men,
made a deep impression on those who heard him. His preaching
was blessed to the conversion of many.  His name and character
are held in esteem  and veneration by the whole circle of his
acquaintance. It was said that he was never known to converse
on any other subject than religion while going to the house of
worship on Lord's day. In conversation with a brother in the
ministry, upon the subject of a careless life and light-mindedness
in some professing religion, Elder Garnett expressed his fears that
many such were deceived. The brother reminded him of Peter's
fall, and urged that such an example ought to induce the exercise of much charity to such professors.  "Ah," said Elder Garnett, "I have no idea of feeding Christians on Peter's sins." This
sentiment is worthy of being remembered; it may serve as a reproof to some who, instead of taking shame to themselves for
giving so little evidence of the life and power of religion in their
general deportment, take consolation and encouragement from the
occasional stumblings and misdoings of others.
VOL. I. — M




178                 GEORGE LAYFIELD.
GEORGE LAYFIELD.
IT is to be lamented that the memory of a man who was so
much and so deservedly regarded as ELDER GEORGE LAYFIELD
should have been allowed, in a nieasure, to perish.  His parents,
George and Elizabeth Layfield, were residents of Maryland, in
which State he was born, October 27th, 1749.  He became a professor of religion in early life, and for several years was connected
with the Presbyterian church.  He seems to have paid no attention to the subject of infant sprinkling, or even indulged a suspicion that it was unauthorized by the Word of God, until he was
allowed an opportunity of hearing a Baptist preach. A severe
and protracted contest was carried on in his own mind when he
had gained his consent to give it a thorough examination. The
regard he felt for the brethren of his own persuasion, and the
pride of consistency, prevented him for a time from yielding to
the sway of truth.  He at length submitted, and was baptized
into Jesus Christ and connected himself with the Baptist church.
A short time after this change of sentiment he entered upon
the work of proclaiming to others the great salvation.  Having
removed to the Eastern Shore of Virginia, a wide and effectual
door was opened, and he became a most active and successful laborer
throughout that peninsula. It was his privilege for several years
to be associated with that eminently devoted man, Elijah Baker.
Conjointly they were the instruments of originating the church
called Pungoteage. Some time after their constitution they gave
to Elder Layfield an invitation to become their pastor, which he
accepted.  This relation he sustained to the close of life. At
various periods, also, he statedly served the churches of Matompkin, Masongo, and Chingoteage.
Respecting his character as a Christian and minister it would
be difficult to exaggerate.  He was remarkable for consistency of
deportment.  With him the discharge of duty was the result of
principle, and it was therefore habitual. In his intercourse with
others he was grave yet cheerful.  He was universally respected
as a man of genuine piety, not being willing to hide his light




JOIHN YOUNG.                    179
under a bushel; he was careful to let it shine before others, that
they might glorify his Father in heaven. The pastoral office
was filled by him with much faithfulness.  His brethren, to whom
he dispensed the word and ordinances, looked up to him as children to a father.  He possessed to the end of his earthly course
their confidence and affection; and was regarded by all the
surrounding churches as an Israelite indeed in whom was no
guile.
As a public speaker his talents were above mediocrity, though
his opportunities for early improvement were scanty. By personal
application he had succeeded, to some extent, in the cultivation
of his mind. He is said to have been studious. He did not aim,
in his address, at greatness, but usefulness. The truth was declared in simplicity and godly sincerity.  He universally directed
his remarks to the hearts and consciences of his hearers.  His
preaching was generally characterized rather by the exhibition
of evangelic, fundamental truths, than the more mysterious and
abstract doctrines of the gospel.  Toward those who did not
agree with him in opinion he maintained a kind and conciliatory
spirit, and seemed more anxious to win an opponent to the consideration of truth than to manifest a cold reserve or dogmatic
pertinacity. From the best information which can be obtained,
his death occurred about the year 1814.  He was four times
married.  His widow and several children still survive him.
JOHN YOUN~G.
ALTHOUGH very few particulars respecting the life and labors
of ELDER JOHN YOUNG can be obtained, it would not be proper
in a work of this kind wholly to overlook him. He deserves a
place among those who have followed the Lamb whithersoever he
went.
Elder Young was a native of Caroline County. He was born
January 11th, 1739. His education was limited, having been confined from childhood to the occupation of farming. About 1770
he was introduced into the liberty of the children of God, baptized




180                    JOHN YOUNG.
by Elder J. Read, and soon commenced the great work of preaching the gospel. He was ordained in 1773, at which time the church
called Read's, in his native county, was constituted. The pastoral care of this church was accepted by him. He continued to
preach in that vicinity twenty-five years  The word of salvation
was for the first time. carried by him to several parts of Lower
Virginia. Nor was his ministry vain.: In one year alone sixty
or seventy were added to Read's Church through his instrumentality.
In 1799 he removed to Amherst, and the following year became
pastor of Buffaloe Church, now called Mount Moriah. Here also
his labors were owned with a blessing, and many rejoiced in the
God of salvation.  Nearly one hundred persons were baptized by
him in 1803.
During the early part of his ministerial career he was one of
those who passed through great tribulation for Christ's sake. He
was arrested in one of his preaching excursions and committed to
prison. For the space of six months he remained in close confinement in Caroline jail, until by a writ of habeas corpus he was
taken to Williamsburg.  In other instances this inoffensive, meek,
and pious man became the subject of unholy opposition, because
he chose to obey God rather than man, and to preach Christ and
him crucified to the people.  None of these things deterred him
from the pursuance of this great object. To the end of life (which
was protracted to old age) he continued a faithful servant of his
Master.  He was not only instrumental in the conversion of hundreds of souls, but in bringing forward into the ministry many of
the most useful preachers of Virginia, who were baptized by him.
Elder Young was not remarkable for brilliancy of talents; few,
however, were his superiors in good sense.  His gifts were of the
useful rather than the showy kind. When he stood up to commend the character and service of his Master, his style was plain
but pointed, and his manner unaffectedly simple.  Many of those
speakers who attract the wondering gaze of the multitude, and
are much applauded for their eloquence, present little that is substantial in their addresses. They are more distinguished for noise
and show than valuable heart-stirring thoughts. But the subject
of this memoir was rather intent, to convince his auditors of the




JOHIN YOUNG.                     181
evil of sin and persuade them to be reconciled to God, than to
display himself.
What gave great efficacy to his influence was the blamelessness
of his life. Holiness to the Lord might be seen inscribed on all
his actions. Not to himself did he live, but to Christ. In his
intercourse with his brethren, and his appeals from the pulpit, he
uniformly insisted on the necessity of a holy character to qualify
for the kingdom of heaven. And he was not willing to recommend to others what he practiced not himself.
There was one subject which occasioned him much solicitude
and compelled him to wet his pillow with many a tear; none of
his children, during his lifetime, became the followers of Christ.
Nor was he deficient in family government, but sought to instruct
his children, and to lead them in the paths of righteousness. The
following extract from a discourse delivered by Elder William
Duncan, in 1827, will be deeply interesting, referring as it does to
the subject of this sketch:"In the early part of my ministry," said Mr. Duncan, "I traveled and preached much with a venerable servant of God who
has now entered into his rest. He devoted himself wholly to the
promotion of evangelical truth, sustaining hunger and thirst, cold
and heat, for the love of souls. He once said to me,' My brother,
though I love to preach the gospel, and often feel its refreshing
influence, yet one circumstance sometimes creates doubt in my
mind. I have seven children for whom I have long been praying,
and yet not one of them is a Christian. If I were a righteous
man, surely my prayers would prevail; but believing God can
answer the requests of his people after their death, I am deterwmined to persist as long as I live.' IWhat think you of my feelings to-day, when, on my arrival, I was informed that two of this
very man's sons had been lately baptized, making, of the seven
children, four who had been added to the church since his death?
And what, think you, were the joys of this redeemed spirit contemplating such an event? Or, if this joy is reserved for another
period, what will be his emotions when he shall embrace them all,
in the city of God, and with them swell the eternal song of praise
to his Redeemer?-Wait on the Lord: be of good courage, and
he shall strengthen thine heart: wait, I say, on the Lord."
VOL. I                      16




182                    JOHN YOUNG.
A short time after this discourse was preached another of his
sons, Mr. William Young, residing near Richmond, was brought
to a knowledge of the truth, and became a member of the Second
Baptist Church of that city. Thus it may be that he who toiled
and prayed and wept for the salvation of his children, may meet
them all in heaven as the redeemed of the Lord. What encouragement have parents to persevere in the arduous yet delightful work
of bringing up their children in the fear of God! They shall reap
if they faint not.  God will honor them that honor him.
3Mr. Young continued his pastoral relation until he was disqualified for its duties by the infirmities of age. He then resigned
his charge, and was succeeded by Elder William Duncan. Still,
however, he preached frequently, as his strength would allow.
Though worn out in the service of his Redeemer, he was not weary
of it. When the period of his death drew near he maintained
unshaken confidence in God, and rejoiced with unutterable joy.
The family were called around his bed and exhorted to prepare
for a better world. "Weep not for me," said the dying saint, "I
shall soon be released from this dull clog of mortality. Then
shall I be saved from temptation and sin. I know in whom I
have believed; I have fought a good fight, I have finished my
course, I have kept the faith. Let no pomp be connected with
my funeral.  Nor is it necessary to wear the customary badges
of mourning on my account. I shall soon receive the crown of
glory.  Will you not all prepare to meet God?  I wish to see
you in heaven."  He requested that Elder John Courtney, of
Richmond, should preach his funeral sermon. At the time he died
he was perfectly rational, and enjoyed heaven in his soul.  The
rapturous state of his mind was indicated by his countenance.
W~ith a smile of delight and his eyes directed to heaven he
breathed his last, April 16, 1817.
Thus was this preacher of righteousness allowed to reach his
seventy-ninth year. He had been familiar with scenes of trial
and persecution in the early part of his ministry, but lived to see the
chains of ecclesiastical oppression broken to pieces, and the cause
of truth triumphant. And, in the language of the devout Simeon,
he might say, " Lord, now lettest thou thy servant depart in peace,
for mine eyes have seen thy salvation."




REUBEN PICKET.                     183
REUBEN PICKET.
REUBEN PICKET was a native of Fauquier.  He was born in
1152. In his seventeenth year his attention was directed to
eternal things, and, after suffering much inquietude of mind, he
joyfully submitted to. tile righteousness of God. A short time
after his conversion, he was baptized by Samuel tHarriss, in the
County of Orange.  His earliest efforts as a public teacher were
made when he was not more than eighteen years of age. It
might justly be regretted that the stores of knowledge were not
then within his reach, and that his mind was not placed under a
suitable training. Such' advantages, there is reason to believe,
would have been gladly improved by him; but at that early
period the facilities for obtaining education were exceedingly
limited.
With such opportunities as he did possess, he sought to qualify
himself for usefulness.  Such was his desire to do good, that
through many difficulties he urged his way to testify to his fellowmen the gospel of the grace of God.  He found an opportunity
of exercising his gift in exhortation during a visit to the County
of Shenandoah.  In this county a very considerable excitement
prevailed on the subject of- religion, which allowed him a wide
scope for public addresses, while the natural fervor of his own
heart was called into exercise.  Shortly after his visit to Shenandoah he began to preach.  An acquaintance was formed with
Elder Koontz, who a short time before had become an efficient
Baptist minister.  In each other's company, they passed from
place to place, declaring the unsearchable riches of Christ;
Koontz preached in Dutch, and Picket in English; both were
eminently successful in turning men to God.
His labors, at this early period, are thus referred to by Elder
Semple:' Mr. Samuel Harriss coming to preach in his vicinity,
he felt a great desire to travel with him; but knowing he was not
rich, and that his embarrassment would be great unless he followed
some calling for a livelihood, he was very unhappy for some time.
Spreading his case, however, before his Invisible Instructor, this




184                   REUBEN PICKET.
text came forcibly to his mind:' Go ye and preach the gospel:
and, Lo I am with you alway.' He immediately forsook all
earthly employment, and traveled with Elder Harriss, expecting
to visit an Association in South Carolina. He was, however,
detained by severe illness, and left by his brethren in a strange
part of the world.  His sufferings, both of mind and body, were
extremely severe; but it was only the refiner's fire purging off the
dross, and leaving Mr. Picket, like tried gold, to shine with sevenfold splendor.  After his recovery, he felt the smiles of God in a
more abundant manner than he had ever done.  He then commenced his ministerial travels in North Carolina and Virginia,
disseminating evangelical truth in various directions.  He was
still only about twenty years of age. Young as he was, his
talents were extensively useful.  Many acknowledged him as the
messenger of peace to their souls, and several churches were constituted through his instrumentality."
in 1772 he was ordained. He had been the means of originating a church called Reedy Bottom, which was afterwards merged
in Mayo, in Halifax County, to whose oversight he was called at
his ordination.  -He continued their pastor as long as he lived,
and in this relation was characterized by his activity and faithfulness.  He was, however, not confined in his efforts to this congregation. Other churches were frequently visited, especially in
seasons of difficulty and trial. He possessed a peculiar talent
for binding together the hearts of his brethren, and preserving
peace in the church. Among the Baptists he was universally
beloved.  No man in the Roanoke Association possessed such
influence, and no one deserved it more. For many years in succession he occupied the chair at their annual meetings, and always
presided with dignity and to the satisfaction of all. As an indication of the esteem in which he was held, the following minute
from the record of the Roanoke Association is inserted. This was
the session of 1822, the last he ever attended: "Brother Reuben
Picket being present, (but from severe bodily affliction not being
able to attend to the business of the Association,) in consideration of his great services, and the sincere love the brethren of this
Association have for him, he is invited to a seat among us as an
honorary member."




LEWIS CONNER.                     185
As has been already mentioned, his piety and affectionate manners constituted the secret of his influence among the churches.
His talents were not of the highest order, but they were of the
useful kind.  He addressed the heart, and sought to reach the
conscience of the hearer.  While he was not accustomed to
astonish by the brilliancy of his thoughts, he rarely failed to
produce a very deep and solemn effect.  His appearance and
manners were highly impressive.  Such are the men who are
needed, in this guilty and miserable world, to be, in the most emphatic sense, the "messengers of peace. "
Elder Picket was sometimes subject to great depression of mind,
arising from derangement of the nervous system.  A correspondent, in reference to this subject, states: "In his old age he had
his shoulder broken by being overturned in a gig. From this
accident he suffered very much, and, being confined at home for a
long time, was greatly depressed.  Some endeavored to jest him
out of this state; but he grew worse. Being visited by a minister,
he told him all his sorrows. He, entering into Picket's feelings,
reproved those who had ridiculed him, told them that he was
really afflicted, and then, addressing himself to Picket, expressed
great commiseration for his condition, told him God alone could
help him, and proposed that they should unite in prayer. During
this exercise his soul was lifted up, his gloomy feelings left him,
and he was filled with joy, which continued till death, which took
place October 19th, 1823.'Blessed are the dead that die in the
Lord."' The memory of this man of God is embalmed in the
hearts of hundreds of the lovers of truth.
LEWIS CONNER.
ELDER  LEWIS CONNER was bornNovember, 1745, in Culpepper,
then Orange County, of respectable parentage. His father, John
Conner, was a man of the most amiable character, esteemed by
all who knew him for his upright conduct, gentleness of manners,
and social virtues.  He, it is believed, never made a public pro16 *




186                   LEWIS CONNER.
fession of religion; though. some others of his family, besides
Lewis, were Baptists.  His circumstances in life were moderate,
perhaps below mediocrity, and he had a numerous family of children.  He was of Irish descent, and his wife, the mother of
Lewis, was the daughter of Mr. Charles Kavenaugh, who emigrated from Ireland to Virginia when very young, and by industry and enterprise provided well for his offspring.
As there were in those days but few facilities for cultivating the
youthful mind, Lewis received very little education.  Naturally
possessed of a strong and discriminating mind, if he had enjoyed
the advantage of literary cultivation, he would, no doubt, have
ranked high in the world of letters. Indeed, without the aid of
literature, he arose to a highly respectable standing, and was
justly considered one of the ablest divines in the upper part of
Virginia.  He commenced the world pennyless.  Having a mechanical genius, he worked as a carpenter with an older brother,
and also for a time with a wagon-maker. When twenty-one
years of age he commenced on his own account, and was employed in both trades by a gentleman in the neighborhood in
which Blue Run Church was afterwards constituted.  In this
situation he continued for some time, receiving the most affectionate attentions of his employer and his lady, persons of distinction
in their neighborhood. Here those qualities of the head and
heart which distinguished him through life more fully developed
themselves, and he became a general favorite among his acquaintances. When the term of his engagement with this gentleman
expired, he returned to the neighborhood of his father, and soon
after married Mrs. Davis, the widow of Benjamin Davis.  This
occurred in 1768.
About this time a merciful God was pleased to extend the
ministerial labors of Elder David Thomas to this county. And
here, history informs us, he and Samuel Harriss were instrumental in the conviction and conversion of very many precious
souls. Among the converts was Elder Conner. Although before this he had lived without reproach, even more than most of
his age, yet, when by the light of Divine grace he saw the exceeding sinfulness of sin, and then the adaptedness of the Saviour
in his different offices to the wants of sinners, he was induced to




LEWIS CONNER.                    187
give up all for Christ's sake, and acknowledge Him as his only
hope of salvation. He made a public profession of the religion
of Jesus, and was baptized, with many others, by Elder Thomas,
in the Rapid Ann River. Mrs. Conner, his consort, it is thought,
was baptized about this time, but whether on the same day is not
known.
Elder Conner at this time resided near the Raccoon Ford on
the Orange side, and, soon after his baptism, began to exercise
his gift publicly in singing, prayer, and exhortation.  In these
exercises he was associated with other young converts, particularly Lewis Craig.
They had no meeting-house, but held their meetings from house
to house in the neighborhood. The spirit of the Lord, however,
being strong in their hearts, their minds were soon drawn to the propriety of building a house of worship. Accordingly, Elder Conner
and Lewis or Elijah Craig undertook and built a meeting-house
of tolerable dimensions on the land of Uriel Mallory, on Mountain
River, Orange County.  Such was their zeal that, others perhaps
finding nails, they erected and completed the building for the
small sum of five pounds.  Here a church was constituted, but
the writer of this does not know who was the pastor, but supposes it was Lewis Craig. This church maintained her visibility
till about the commencement of the Revolution, the effects of
which, and removals, caused its extinction.
Among those that removed was Elder Conner, who settled on
Cedar Run, in Culpepper, and shortly after on Robinson River,
now Madison County.  Soon after his removal to Madison he
was called to perform a tour of militia duty, and his zeal for the
cause of American independence impelled him on to North Carolina, where he served a long time under General Green as commander-in-chief.  Shortly after his return from the southern tour
he was again called into military service, and was in the siege
which ended with the surrender of Cornwallis, at York.  It is
not our intention to speak particularly of his military career, but'
enough is known on that subject to show, that whatever he
thought it is duty to undertake, was to be done.  Peace being
restored to his happy country, Elder Conner returned home to
provide for the wants of his family.  If he had not taken mem



188                   LEWIS CONNER.
bership at Crooked Run, during his residence on Cedar Run, he
probably did so soon after his removal to RIobinson River.
During the great revival of religion in 1788, Elder Conner was
greatly aroused, and a new impulse was given to the exercise of
his gifts in preaching, which had not been so frequent after the
dissolution of the church on Mountain Run.
He not only attended with Elder I. Garnett at Crooked Run,
but traveled with Elder William Mason to Robinson Church (under Mason's pastoral care) and other places, at which he preached.
In these tours an attachment was formed between these two old
servants that was never lost.
About the year 1790, Elder Conner again removed, and settled
on a farm he had purchased, near where the village of Woodville
now stands, Elder William Mason being then the pastor of Ragged Mountain Church, now F T. Elder Conner frequently attended with him at that place.  After a short time, Elder Mason
being called to the care of Gourdvine Church, then newly constituted, prevailed on Conner to take his place as pastor of F T.
The church unanimously chose him to that office, and he was ordained for the purpose, and entered upon its duties in the year
1793, preaching statedly twice a month. This church was greatly
blessed under his ministry, and has always been respectable for
its intelligence,, its numbers, and the piety and fellowship of its
members.
Some twelve or fifteen years after this period the church at
Thornton's Gap invited him to become their spiritual shepherd,
which he finally agreed to do, the church at F T reluctantly agreeing to give up one of its meetings in each month, that their
brethren of Thornton's Gap might be accommodated. Soon after
this he was called to the care of Battle Run Church, so that now
he had the pastoral superintendence of three churches; and, besides, he preached statedly for some time at Salem Meeting-house,
where a church was constituted a year or two after his death,
under the care of Elder C. C. Conner, his grandson, now -removed to Tennessee.  Thus was his time fully occupied, and, it
may be said with truth, profitably employed. If it can be said
of any man ever known, that every one in his churches and congregations loved and venerated him, it is true of Elder Conner.




LEWIS CONNER.                     189
His opinion was always acknowledged as conclusive on any subject of difference among his brethren; and such was the respect
in which his judgment and integrity were held by all in his neighborhood, that disputes on other subjects were frequently left to
him, both parties choosing him, and agreeing to be satisfied with
his decision.
In'June, 1815, his earthly companion was removed from him,
in her seventy-ninth year, after a tedious and painful illness.  It
is confidently hoped, by her surviving relations and friends, that
she was prepared to enter into that rest which remains for the
people of God.  Some time in the ensuing year, all his children
having left him to make settlements of their own, Elder Conner
married the widow Farrow, and removed to her residence near
Battle Run Meeting-house, where he continued to reside till his
death.  This lady had been a member of Battle Run Church for
many years, and was to him an affectionate wife.
Several years before his death, becoming more infirm and residing more than twenty miles from F T Church, at his request,
Elder William F. Broaddus was associated with him in the pastoral office of that church, and, after a year or two, growing more
infirm still, he prevailed on the church entirely to release him.
Not long after he resigned, also, and for the same reason, the care
of Thornton's Gap, retaining only Battle Run, which was very
near him.
At the time of his death he was but the nominal pastor of
Battle Run, the church having, at his request, a short time before,
associated with him Elder Thomas Buck, Jr., as assistant.  Here
he preached his last sermon; and some who heard it consideredit inferior to none they had ever heard from him.  He lived but
a few weeks after, retaining his consciousness to the very last
hour, and assuring those around him that he was about to take
possession of the inheritance he had so long sought. His death
occurred June, 1832, in the eighty-seventh year of his age.
Elder Conner's preaching talents were of no ordinary grade.
IHe was not inclined to meddle with abstruse subjects, particularly
in the pulpit. Redemption was the theme on which he delighted
most of all to dwell. The sufficiency of the work of Christ to
save all that believe on him was the grand topic of his pulpit ex



190                   LEWIS CONNER.
hibitions; and so filled was he with this subject that he rarely
failed to become very eloquent while recommending Christ to his
dying fellow-men.  His language was strong, and, notwithstanding his deficiency in point of education, remarkably correct; his
voice unusually musical, especially when animated by his own interest in the subject discussed; and, although it is probable he
scarcely ever paid the slightest attention to any written laws in
his gesticulation, yet his whole manner in the pulpit was highly
graceful and commanding. He never preached long sermons,
being satisfied, as he used to say, "to reap the wheat, without
stopping to reap the stubble also." He rarely exceeded forty-five
minutes, during which time he would say more than many would
say in two hours.
Elder Conner might be considered a modern Calvinist.  The
writer of this article has heard him preach a great number of
sermons without ever hearing him introduce any one of the "five
points" for special discussion.  It would be difficult to say whether or not he was a doctrinal preacher. If he introduced the
doctrine of "election" it was with a view to exhort the brethren
to " give all diligence to make their calling and election sure."
If he spoke of "total depravity," it was to urge men to go to
Christ for cleansing.  If he alluded to the "final perseverance
of the saints," it was with a view to exhort the disciples to persevere.  He used frequently to remark, "the best proof of the
perseverance of the saints is, that they do persevere."  In short,
whatever doctrine he introduced was presented in a manner so
decidedly practical that no sinner could ever leave the sound of
his voice without feeling that his duty had been affectionately
urged upon him. Next to the Bible, he preferred the writings of
President Edwards; and with such light as Edwards supplied
him he was in no danger of Antinomian abstractions.
Elder Conner never entered into the spirit of modern missionary
efforts.  Indeed, his influence was exerted against the mission
cause; and, being very considerable in the Shiloh Association, it
no doubt proved a powerful means of preventing that body from
enlisting in the missionary cause.  This opposition may very
readily be accounted for, without supposing that he entertained
sentiments unfriendly to the spread of the gospel in heathen lands.




LEWIS CONNER.                     191
The truth is, he was not informed on this subject.  He was an
aged man when the mission influence commenced in this country.
He was alarmed by the novelty of the scheme, and his fears of
innovation upon long established Baptist customs deterred him
from examining the subject.  It is confidently believed by many
who knew him well, that if he had witnessed the success that has
attended -the labors of our missionaries among the heathen, he
would have entered heartily into the measure. Elder Luther
Rice, who spent many a night under his hospitable roof, used to
say, "Father Conner's heart is in favor of missions, though he
does not see into our present operations." It was apparent to
his intimate friends that toward the close of his life he was more
inclined to favor this cause than he had been; and the idea is
here repeated, that if he had seen what many others have seen of
the success of this heaven-inspired enterprise, he would have advocated it with all his heart. Shortly before his death an extensive revival took place in Culpepper County; and while some
who now wish to identify themselves with him were crying out
"wildfire!" "enthusiasm!" etc. etc., he was rejoicing with the
angels over repenting sinners.  " Oh!" said he, to a young minister who had been telling him of the displays of God's grace
recently witnessed in a revival, "how glad I should be to unite in
such scenes; but my day has gone by. Go on, my brother, and
the Lord make you instrumental of turning many to righteousness."  These remarks are made in order to disabuse the public
mind of an impression sought to be made by some who are now
opposing everything like efforts for the conversion of sinners, and
pleading all the time the example of Elder Conner.
In civil affairs, Elder Conner acted a very conspicuous part.
He had given close attention to the progress of those political
events which resulted in the present happy formnof government,
under which the people of the United States have become the
admiration of the whole earth. His political opinions were
eagerly sought after, and listened to with profound attention by
the youth who were growing up around him, while aspirants to
office in the county in which he resided never failed to feel them.
selves much surer of success, if they found the weight of his name
and opinions in their scale. Perhaps it may be set down as a




192'                  LEWIS CONNE1l.
misfortune, so far as his ministerial usefulness was concerned, that
so much of his attention was given to politics.  He lived, however, at a day when the number of men capable of exerting an
active influence in political affairs, was comparatively small; and
those who knew him will remember, that with all his political
knlowledge and zeal there was a native dignity about him which
could never stoop to do the work of a mere partisan politician.
For many years he filled, with credit to himself and advantage
to the community, the office of magistrate, and was rewarded for
his services by being appointed to the sheriffalty.  The duties
pertaining to these stations -he discharged in a manner highly
creditable both to his talents and his integrity.  Indeed, he filled
all the stations he sustained with so great satisfaction to all interested, that if an attempt were made to fix a single stain upon
his character it could not succeed.  All who knew him will sustain this declaration, and it is a declaration which, alas! can be
made to few whose lives have filled so many years.
Elder Conner was once urging in the pulpit the necessity of
Divine influence, in order to rectify the human will.  After the
sermon, an individual came to him in a great passion, and alleged
that he had preached false doctrine: "for," said he, "the human
will needs no rectifying."
"Will you allow me," inquired Mr. Conner, "to ask you two
questions?"
" Certainly, sir."
"Well, sir, in the first place, do you believe that it is the duty
of every man to submit at once to God, and to take up the cross
and follow Jesus Christ?"'
"Yes, sir, most assuredly; and if a man does not thus act, he
alone is to blame."
" One more question: have you submitted to God, and taken
up the cross, to follow Christ?"
"No, sir, I cannot say I have."
"It would seem then," replied Mr. Conner, with a pleasant
smile, "that your will at least needs rectifying."
Not many years before his death an attempt was made to raise
a fund for the purpose of compensating ministers sent by the
Shiloh Association as corresponding messengers to other Associa



LEWIS CONNER.                     193
tions. -Elder Conner warmly supported this measure, upon the
ground that the "laborer-is worthy of his hire." M3any, however, feared that it was an entering wedge for increasing the
salaries of ministers, and warmly opposed it as a mnoney-loving
scheme, originating, as some remarked in the Association, in the
disposition of the horse-leech, which is always crying, "givel
give!" The proposition was voted down; whereupon Elder
Conner remarked, "You have gained the victory, brethren, but a
few such victories will disgrace your body."
The writer of this article has often heard Elder Conner deplore
the backwardness of the churches in supporting the ministry.
He did not speak this because he was himself in want; for God
had favored him with abundance of earthly substance.  But he
thought it a great reproach to the church, that a minister should
be suffered to labor without adequate compensation. Once he
was heard to say, when speaking on this subject, "I-ow honest
men, and especially Christian men, can get over paying just debts,
I leave for wiser heads to find out."
It has been thought by some that his talent was not so great in
gathering converts as in building up and comforting believers,
in which certainly he was conspicuous.  In times of revival, he
was always zealous; and his sermons abounded with exhortations
to sinners.  In prayer he was often sublime, his mind seeming
gently to rise from sublunary things to the very portals of
heaven; his voice assuming a soft melody that was highly impressive. In singing his voice was remarkably soft and melodious.
In church government perhaps lie had few superiors, never
favoring one party, but always endeavoring to promote harmony,
which he eminently enforced by his own example. In his churches
his pastoral duties were performed with fidelity to the Master,
though with tenderness to his brethren. There was a conciseness
in what he said, on occasions of misconduct in members, that was
pecularly efficient and productive of good.  One instance the
writer will mention which he saw and heard himself, perhaps
twenty years ago. A brother, somewhat advanced in years, was
called before the church to answer the charge of excessive drinking.  He had more than once before been arraigned for the same
offence, and his brethren had borne with and excused him. Upon
VOL. I.-N                  17




194                   LEWIS CONNER.
his contrition and aclknowledgment they were again willing to pass
it over, but requested that the Moderator should admonish him.
HIe addressed him as follows: "Brother, you have reason greatly
to love and respect your brethren, for their forbearance toward
you. They might well have cut you off from them, and you
could not have thought hard of them." The old member observed, " I feel it, and I promise you, Brother Conner, to try not
to drink too much any more." "Don't promise me, brother," said
Conner, "promise the Lord you will never drink another drop;
for so sure as you drink a drop of spirits you will be a drunkard."
This was said in his own peculiar manner, and it is believed was
completely effectual in reclaiming the old brother, as it is not
known that he drank again.
Elder Conner was a constant attendant of the Shiloh Association, and always conspicuous in its business. For something like
twenty years he acted as Moderator with no little distinction.
Elder Conner was in his person tall, full-chested, stooping
somewhat in his shoulders, which, with the arms, were uncommonly
muscular; body short relatively, high forehead, dark and thick-set
hair, thin visage, rather prominent cheek-bones, blue and rather
small eyes, beaming with the mildest lustre beneath their higharched brows.- Such was the exterior man.  In his rational
faculties he was highly gifted. Endowed by nature with a strong
mind and quick discriminating judgment, lively imagination, retentive memory, mild and even-tempered in disposition, all regulated by the influence of Divine grace, as manifested in his love
to God and his fellow-men. The poor, the widow, and the
orphan, found in him a friend so far as his means or personal
services would go. The children of his first wife by her former
marriage (especially the younger, whom he raised,) always venerated him as a father. The young persons of his acquaintance as
well as the old eagerly sought his company, delighted with his
chaste and interesting conversation.  The writer of this poor
tribute to his memory can truly say, that he never was in his
company an hour at a time without being edified; and if the subject was religious, as it was apt to be, without having his strength
and hopes increased.




JOHN SORREL.                     195
JOHN SORREL.
JOHN SORREL was among the diligent and faithful laborers in
the gospel vineyard, during that period of our denominational
history when bonds and afflictions awaited them.  His parents
were respectable, bringing up their children in habits of industry
and frugality.  HIe was born about the year 1754, in the County
of Essex. His only surviving son supposes that he and his wife
were baptized by Lewis Craig, at an early period of the revolutionary struggle, and that soon thereafter he entered the Christian ministry. His early labors were in connection with Tuckahoe
Church, in the county of his birth. This church, in 1819, received a new name, and is now known as Upper Zion. Here
the subject of this sketch, where he was best known, seems to
have been most abundantly successful.  During the great revival
of 1788, he was, in company with Elder John Shackelford, engaged in unremitted efforts by night and day, and was much
favored in leading his fellow-men to know Christ and his salvation. Upon the removal of Shackelford to Kentucky, in 1792, he
was called upon to succeed him in the full duties of the pastorate,
and here prosecuted his work with unwearied diligence until the
infirmities of age compelled him to lay down the implements of
labor. In connection with this church, many, we have reason to
believe, will in the great day of decision recognize him as their
spiritual father and guide.
In Salem Church also, he much and faithfully toiled. This is
one of the best churches of the Dover Association. Upon the
spot where its house of worship now stands, where spreading
oaks afforded the needful shade, seats were provided, and for
several successive summers the indefatigable Noel was accustomed
to address immense throngs of people, and was in those early
labors essentially aided by John Sorrel. Here, at length, in
1802, Salem Church was constituted.-  Several years after Elder
SoIrel was invited to become its pastor, and continued in this relation for a series of years.




196                  JOHN SORREL.
In 1811 a remarkable revival of religion occurred, in which the
churches of Tuckahoe and Salem largely shared. The minutes
of the Dover Association for 1813, state that "Elder Sorrel,
under whose miiiistry, accompanied by others, this work progressed, says there were above seventy or eighty added to
Salem. The revival at Tuckahoe opened a short time after it appeared in Salem.  God sent the fire, and he sent his faithful servant, the pastor of the church, Elder Sorrel, to blow the coals.
Although more than sixty years of age, he was not slack to do
his Master's work. God owned his labor and bade him preach on.
More than one hundred were added to the church.  From this
and Salem the work spread to Bethel and Liberty, which are
churches belonging to Goshen Association."
Besides the above, the subject of this notice preached for years
at Diamond Meeting house in Essex County. This stood about
one mile north of Mount Zion, in that county.  The house has
been removed and is seen no more. Not so with the effects of his
ministry. In all that region the fruit of his labors appears. He
also preached at a meeting-house called iHaynes, in Caroline
County.  At Liberty also, and Reeds, he performed much ministerial labor.
On the spot now occupied by Enon, he was for some time accustomed to preach under an arbor prepared for the purpose,
after which the people built a house, which he, on account of its
proximity to a suitable place for baptizing, called Enon. He continued to labor there until his death. There too he labored not
in vain. In connection with those toils, he was permitted to baptize Dr. Alexander Somervail and John Micon, who became eminently useful preachers, with many others.
Mr. Sorrel seems also to have been the pioneer laborer in the
building up of Providence Church, near Bowling Green, Caroline
County. Here, also, he first preached under an arbor, and in
view of the favoring circumstances, all of which were recognized
as of God, he called the house Providence, as soon as it was
completed.  He continued laboring here up to the time of his
death.
Besides these regular ministrations he frequently took long tours




JOHN SOIRREL.                     197
with his brethren in the region south of James River, preaching,
as he delighted to do, the gospel in which he trusted.
Thus lived and labored this servant of the Redeemer.  His
toils and sacrifices were abundant.  But little compensation was
received for his services. Yet he worked on. The age in which
he lived was unfavorable to proper views of ministerial support.
In his own domestic affairs he was judicious, laboring with his
own hands, and requiring all the members of his family to perform
a share of needful toil to secure a maintenance. Often would he
continue at his work on the farm until the time to leave for his
appointment on Saturday morning, and return on Sunday night.
H{e was called upon to baptize numerous persons in all the
circumjacent country, and never suffered inclement weather to interfere with an engagement.  Though the advantages of early
education were denied him, he yet, by constant daily reading of
the Scriptures, prepared himself for his work. That work was
diligently performed.
The death of our aged brother occurred November 12th, 1814.
For some time before this event he was afflicted with cancer immediately under his eye; it became much inflamed by irritation,
and caused him painful suffering. This prolonged disease he bore
with becoming patience.  His Heavenly Father's hand was seen
in the trial. He would often repeat the beautiful hymn of Dr.
Watts6 "Not from the ground afflictions grow,
Nor troubles rise by chance."
His heart was specially cheered by the sentiment of the lines"Yet with my God I leave my cause,
And trust his promised grace;
He rules me by his well-known laws
Of love and righteousness."
He passed away in the fullness of the gospel, and now, we
doubt not, inherits the kingdom prepared for him from the foundation of the world.
He was permitted to see his family of seven children reach
mature years.  His Wife survived him  several years, she having




198                  WILLIAM  MASON.
died April 23d, 1830. Their remains lie interred together in the
grave-yard of the Broaddus family, not far from Salem Meetinghouse. Having been intimate with this family in life, he specially
desired to slumber with them in the grave.
WILLIAM MASON.
ELD)ER WILLIAM MASON was born in Stafford County.  At an
early period he was baptized, and became a member of the Church
at Chappawamsick.  Soon after the revolutionary war he married and settled in Culpepper County, and became a member of
the Mount Pony Church, of which he continued a member until
his death.
It is not known in what year he entered the ministry. It is
said his commencement was unusually unpromising: so much so,
that many of his most intimate friends attempted to dissuade him
from it; and even the church of which he was a member was reluctant to encourage him. But, animated by the love of perishing
souls, he persevered until le was one of the most popular ministers in all the region of his labors.
In 1788 he became pastor of Mount Pony Church, soon after
which a revival of religion took place, in the progress of which
two hundred were baptized. During the same year he succeeded
Elder George Eve in the pastoral care of the church at F T.
Here also the Lord abundantly blessed his labors, and very many
were brought to a knowledge of the truth. Old brethren, in describing the progress of this revival, have often been heard to
say, "The heavens seemed to rain righteousness."  This revival
is well known among the brethren of Culpepper and Fauquier
Counties as the great revival of'98. Such a season had not been
experienced among the churches in all this region until 1832-33,
when the Lord poured out his spirit most wonderfully, and
hundreds, including many of the descendants of those whom
Elder Mason had baptized, were added to the church.  The
writer of this had never heard much of the revival of 1798 until,




WILLIAM  MASON.                   199
during the revival just mentioned, a brother of Culpepper County
gave him a glowing description of the former, and represented
the two revivals as being characterized by very similar influences
and circumstances.
In 1190, the church at F T had become very large; and as
many of the members lived at a remote distance from their house
of worship, a new church was constituted in Madison County,
called Robinson River, composed chiefly of members dismissed
for that purpose from F T. Of this church Elder Mason was
chosen pastor, and continued with considerable usefulness until
compelled by his infirmities to resign, which he did in 1822.
In 1791, Gourdvine Church was constituted in Culpepper
County, chiefly of members dismissed from Mount Pony. Of this
church also Elder Mason was chosen pastor, and continued with
great harmony and with extensive usefulness until 1822.
In 1803, the church at Mount Pony'experienced another
precious visitation from the Lord, and great numbers were added.
The influence of this revival extended to a neighborhood ten
miles distant, where many were baptized and constituted into a
church called Bethel. In order to serve this church as pastor,
Elder Mason was induced to resign his charge at F T to Elder
Lewis Conner. He continued pastor of Bethel with great success,
until, prevented by old age and infirmity from preaching any
longer, he resigned in 1822.
About the year 1793 or 1794 the churches under his care purchased a farm of about two hundred acres, on which he resided
until his death. His whole attention being given to the ministry,
he accumulated but little property, and indeed found it difficult
sometimes to live comfortably.  Perhaps his churches supposed
that by placing him on a farm they would enable him to support
his family without much further aid from them; whereas, unless
he had possessed the means of cultivating his farm, it was worth
but little more to him than a house and garden. If churches
intend to subtract any part of the price of land given their
minister from his -yearly support, the gift had better be withheld.
They may deprive him of a support by seetming to do him a
kindness.
No pastor was ever more popular with his churches, and with




200                  WILLIAM MASON.
the community generally, than Elder Mason.  As a proof of this
it may be mentioned that he filled the pastoral office at Mount
Pony thirty-five years; at Robinson River thirty-three years;
at Gourdvine thirty-two years; at Bethel twenty years; at F T
fifteen years, continuing with the first four from their constitution
until his death; and only resigning the last by mutual consent,
when the good of the general cause rendered it expedient that
he should accept the charge of Bethel. Indeed, his preaching
talents were such as to command the respect of the most intelligent of the community, many of whom sat with delight, and
listened to the blessed invitations of the gospel as they fell from.his lips, and gave proof that their hearts were touched by obeying
the commandments and walking in the truth.  At a very early
period he gave himself to the reading of the Scriptures, with
Poole's annotations; and for his acquaintance with the Bible, as
well as for his general correctness as an expositor, he might be
classed with the first preachers of his age. Moreover, he was
distinguished for urbanity, whether in the pulpit or in private
circles, so that his preaching and his company were highly appreciated by all who knew him: his ardent and uniform piety meanwhile endearing him still the more to those who love the image
of Jesus.
It is deemed proper to allude here to an instance of weakness
which occurred toward the close of Elder Mason's life. It is no
part of the writer's intention to conceal facts which may be useful
as a warning to others. After having spent the prime of his life
in active labors for the cause of God, without a shade ever passing
over his character, he unfortunately, on one or two occasions in
his old age, became intoxicated by the use of wine.  He had for
many years been very infirm, and had now become exceedingly
weak, so that a very small quantity affected him, and he not being
aware of the extent of his weakness, once or twice drank more
than his constitution would bear.  His acknowledgments on the
subject, however, were such as to satisfy his brethren and the
community around him, whose fellowship and confidence he continued to enjoy until his death.  How important that ministers
should practice total abstinence from all intoxicating drinks, lest




BENJAMIN BURGHER.                  201
through old age or infirmity they should one day be overcome,
and bring reproach upon the cause of Christ!
Elder Mason was in his doctrine moderately Calvinistic.  Indeed, some of his more orthodox brethren used laughingly to
charge him with " wearing too large a cloak."' But he had the
good fortune to live at a day when among Baptists a difference
of opinion upon abstract propositions did not interrupt Christian
communion. He was greatly instrumental in breaking down the
wall of partition which had so long divided Virginia Baptists into
"Regulars" and " Separates."  Would to God there were those
among us now whom He would honor as instruments of accomplishing the same good end. For since the fathers Fristoe,
Conner, Mason, and others, have gone to their reward, certain
foreigners have come among us, and have built up this odious
wall again.  He was a warm advocate of the missionary cause
from the time it began to be discussed in Virginia until his death;
often meeting with Brother Rice and encouraging him to go on
with his work.
BENJAMIN BURGHER.
AMONG the oldest and most useful ministers of the Albemarle
Association may be named EDER BENJAMIN BURGHER. The advantages of a scholastic education were not enjoyed by him, as his
early life was almost wholly employed in manual labor. By trade
he was a blacksmith, at which he continued until his entrance into
the ministry.
At what time precisely he became a professor of religion is not
known. His serious impressions commenced in early life, and he
was brought, after much painful solicitude, to the knowledge of
the truth as it is in Jesus. This was at a period when the influence of the Baptists had not been extensively felt in his native
county, and hearing of an Association to be held at Grassy Creek
Meeting-house, North Carolina, he determined to attend, though
it was nearly two hundred miles from his residence, In examining
the Scriptures he saw the obligation of believers' baptism, and felt




202               BENJAMIN BURGHER.
desirous to be more intimately acquainted with those who, as a
denomination, practiced it. Having ascertained more particularly
their doctrinal sentiments, church government, etc., and believing
them to be in accordance with the word of God, he conferred not
with flesh and blood, but " put on Christ" in baptism.
When about thirty years of age, he commenced the ministry.
His soul burned with holy ardor to tell his fellow-men the tidings
of a Saviour's love. He did not long continue at his trade, but
devoted most of his time to the labors of the ministry. The Lord
wrought by him in the subversion of the powers of darkness and
the conversion of sinners.  Several churches, either wholly or in
part, through his instrumentality, were gathered together. Among
the rest, the church called Mount Ed may be particularly mentioned.
It is located in Albemarle County, and was formerly known by
the name of Whitesides.  The name was changed in 1806, when
a new brick place of worship was erected. To this church he
himself belonged, and in the pastoral relation for a series of years
he faithfully-served them.
As a preacher, Elder Burgher occupied an eminent position.
In his comments on theword of God he was thought to be clear
and judicious.  He usually inclined to dwell on the more doctrinal portions of Divine truth; and there was sometimes indulged
a degree of severity in defending what are called Calvinistic
sentiments. This, in a slight degree, was the result of a natural
bluntness of manner for which he was distinguished. Sometimes
he would fail in his pulpit efforts altogether, while at other times
he was exceedingly happy, and would come from the pulpit with
tears flowing down his cheeks, and shaking hands with all the
congregation.
In referring to the soundness of his views it should be stated
that he was a very studious man.  According to the apostolic
injunction, he gave himself to reading useful books, but especially
the word of God. Being quite independent in his circumstances,
and having no children, the larger portion of his time was occupied in this way. His taste for composition was remarkable for
one whose mind in early life had been so much neglected. Nearly
all the circular letters of the Albemarle Association, for a series
of years, were prepared by him. Several poetic effusions from his




BENJAMIN BURGHER.                    203
pen, it is said, discovered some merit; none of them, however,
have been seen by the author of this sketch.
Although he was highly Calvinistic in his sentiments, the
extremes of Antinomianism were never indulged. It is a mortifying fact that, in some instances, the truth has been held in
unrighteousness by those who profess entire dependence on the
grace of God for salvation.  They have practically said, let us
sin, that grace may abound. But the true Christian will forever
repudiate such a conclusion. While he may contemplate himself
as "chosen in Christ from before the foundation of the world,"
he will rejoice in the assurance that it was designed he "should
be holy and without blame before him in love."  In addressing
his brethren on this subject, Elder Burgher thus remarks: "We
beg leave to recommend the reading of the Epistle of James,
which seems to be intended to excite practical piety among
believers, that they might thereby prove their faith to be sincere.
True believers are called to holiness, glory, and virtue. Faith
purifies the heart, and works by love; nor can it ever be said in
truth that Christ is the minister of sin; although he pardons
sinners, heals the backslidings of saints, and preserves his people
from the damnation of hell, yet it is in a way of righteousness
and true holiness, so as to manifest his glorious perfections, and
the riches of Divine grace in their eternal salvation."
It would not be proper to omit the fact that this estimable man
was a warm and decided friend of missions.  Although he was
advanced in years when the efforts to send the gospel to pagan
lands was commenced in this country, he gave it his cordial
support.  Aged men are prone to look with suspicion on all new
enterprises, being unwilling to leave the beaten track which has
been pursued by them from earliest youth.  This accounts for the
fact, that some excellent brethren have not entered with zeal into
the various plans of Christian benevolence which characterize
the present day.  Such brethren ought not to be treated with
unkindness, much less ridiculed and contemned.  If they are not
to be convinced of the expediency of these measures, they should
still be regarded as the children of God, their deportment being
in other respects consistent. As already remarked, Elder Burgher
did not yield to the prejudice that the mission cause was not




204                BENJAMIN BURGHER.
tenable, because in Virginia no effort was made until 1814. In
1816, he thus pleads with his brethren: "Brother Judson and
his wife are now at Rangoon, in the Burman Empire, learning the
language, to enable him to preach to them. Another brother
and his wife, with a Miss White, have gone to the same place
with the intention to help on the glorious cause. Brother Luther
Rice, who has formerly been in that country, and who has been
preaching and traveling through the United States for some time
past, intends, we understand, to return there again.
"And now, dear brethren, what remains but to impress your
minds with the duty you owe to God and your fellow-creatures,
that you may be induced to lend a helping hand and cast your
mite into the treasury of the Lord to support such a glorious
cause.  Remember, that in time past ye walked according to the
course of this world, fulfilling the desires of the flesh and of the
mind, and were by nature the children of wrath, even as others.
But God, who is rich in mercy, commanded the light to shine out
of darkness, and hath shined in our hearts to give the light of
the knowledge of the glory of God in the face of Jesus Christ.
And how did our hearts burn with love and gratitude to Him
who is able and mighty to save! And shall not the heathen world,
when they are favored with the glorious gospel and the graces of
the Holy Spirit, show forth the praises of Him who hath called
them out of darkness into his marvelous light?
"While we are praying for the prosperity of Zion and the
spread of the gospel of Christ, let our practice correspond therewith and prove our petitions to be sincere, by lending a benevolent
hand to its support.  If it be inquired what has God done, we
reply he has done great things for us, whereof we are glad; and
he will do greater things than these, that ye may marvel. Millions
that are yet unborn shall, in their time, hear the gospel of Christ
and believe in his name to life everlasting, for the prophecy is
gone before, saying,' he shall see his seed, the travail of his soul,
and be satisfied, and the pleasure of the Lord shall prosper in his
hands. And it shall come to pass, that in the place where it was
said to them ye are not of my people, there shall they be called
the children of the living God.'"
In regard to the personal character of our venerated brother, it




RANE CHASTAIN.                   205
may be stated that he was held in high estimation by all classes.
In his familiar association with men he was cheerful, and sometimes, especially with the young, he would indulge in what might
be considered an unjustifiable levity.
Elder Burgher lived to be very aged, and to the close of his life
continued to adorn the doctrines of God his Saviour. For some
time before his death he expressed a wish to be suddenly removed.
In this wish he was gratified.  The Lord's day before his death
he preached in usual health. He expected to speak on the followSunday, but on Saturday, after having been very cheerful through
the day, just before night he walked into the garden, and returning, said to his wife, "I am dying."  She proposed to send for
some Christian brother, but he opposed it, intimating that before
the breaking of day the conquest would be over. And so it was.
That night he breathed his last; so softly, so sweetly, that those
who were with him scarcely knew the precise moment.
He died November 12th, 1822, in the seventy-eighth year of his
age. His funeral sermon was preached by Elder William Duncan,
from the words of Simeon: " Lord! now lettest thou thy servant
depart in peace according to thy word, for mine eyes have seen thy
salvation."
RANE CHASTAIN.
TI-IE parents of ELDER CHASTAIN were of French extraction,
but settled in Powhatan County, where he was born, June 28th,
1741. When quite young he removed to Buckingham, in which
county he remained the remnant of his days. Though his education was much neglected, his morals were of the most unimpeachable character.  In his nineteenth year he was married to Miss
Ann Ford, and soon after, under the preaching of Elder C. Clark,
was awakened to the exercise of pungent conviction for sin.
Such was the sense of his lost condition that he could not refrain
from exhorting sinners to repent, although he was himself without evidence of Divine acceptance., "I knew," said he, "I should
VOL. I                    18




206                  RANE CHASTAIN.
be lost, and they, too, if God did not have mercy on us, and
therefore was compelled to tell my neighbors of their danger; for
if I was lost, I did not wish them to be lost with me."
At length he rejoiced in Christ; and August, 1770, was baptized.
Immediately, he conferred not with flesh and blood, but began to
preach Christ to the people. InApril, 1772, Buckingham Church
was constituted, at which time he was ordained.  He was at once
chosen their pastor, and continued in this office as long as he
lived, a period of fifty-three years.
From his first entrance into the ministry he manifested a zeal
becoming this high vocation.  At different times he supplied
regularly Cumberland, Providence, and Mulberry Grove Churches,
etc.  The toils and responsibilities of the ministry were his chief
glory. To be useful was his chief concern, and the Lord gave
him the desire of his heart in becoming the means of conversion
to hundreds of souls. In his history was evinced how much under
the Divine blessing may-be done by a man of comparatively feeble
talents, who gives himself to the work. Many pious men, much
his superiors in intellectual endowments, would have failed to fill
as hlie did the pastoral office. -An affectionate spirit, united with
persevering patience, are absolutely essential to success, if a spiritual shepherd would feed and preserve from wandering the flock
of Christ. These qualities were possessed in no small degree by
the subject of this sketch. Not as lording it over the heritage of
God did le serve, but with winning softness of manner he went in
and out among the people of his charge. By his churches he was
tenderly loved.  They knew how to appreciate his labors, though
it is much to be regretted they failed to supply such a support for
his family as would enable him to devote more time and labor to
their spiritual good. This was to some extent the result of ignorance, as they had not been taught their duty with regard to the
support of him who labored for them in spiritual things.  Their
pastor in this particular was doubtless defective. It is an unscriptural delicacy a minister indulges, when he omits to present
clearly and faithfully the obligation of a church to furnish him a
competent support. Elder Chastain would sometimes say, if the
Lord will keep me humble, the churches will keep me poor. And




PANE CHASTAIN.                    207
so it was, for he would often during the week be compelled to
plough until the hour for public worship, and again returned to
the field. He could truly say his own hands administered to his
necessities.
Notwithstanding extreme old age and some decay of the mental
powers, he retained his accustomed clearness of thought and
honest zeal when engaged in preaching the gospel.  At length,
after an illness of five weeks, which he bore with Christian
patience, he calmly resigned himself to death, in the eighty-third
year of his age, having worn himself out in the service of his Lord
and Master. When lingering on the confines of life he was asked,
by one of the members of his church, if he wished to recover, he
replied, "If my Master has anything more for me to do I am
willing to stay, but if not I have no desire to recover; but," said
he, "I do not think I have any will of my own; the will of the
Lord is my will."  He retained his senses to the close of life, and
the last words he was heard to utter were, "I have made full
proof of my ministry."
The following anecdote is related of him: during the imprisonment of several ministers in Chesterfield, he was requested to go
down and baptize the converts, who from the prison had heard
the word of life. He went, and on his arrival was ordered, on
pain of imprisonment, to leave the county. Having refused, he
gave notice he should preach at an arbor in that neighborhood.
On the day-appointed he attended, and having risen, a man with
a bottle of rum appeared, and commanded him to come down and
take a dram, or he would horsewhip him. Mr. C. replied, I do
not wish to drink, and as I am not generally tedious you shall
not be long detained. His gentleness of manner subdued the lion
spirit before him, and he proceeded with great pungency to preach
the truth. He afterwards said, I felt perfectly willing to receive
stripes for His sake, who was so willingly stricken for me.




208                  ELEAZER CLAY.
ELEAZER CLAY.
BORN May 2d, 1744. He was in early life the subject of serious
impressions, having heard the word preached by Baptist ministers
in Halifax County. For several years, however, he remained destitute of hope in Christ. In his own county he was entirely without the range of religious instruction, as the gospel in its purity
was at that time but seldom heard.  In the latter part of 1770
Elders William Webber and Joseph Anthony, having been successfully engaged in publishing salvation on the north side of
James River, were invited to visit and preach in Chesterfield.
At this time there was not a Baptist in the county. The Lord
was with them, and many were brought to rejoice in his salvation.
They met with the most violent opposition, and the magistrates
themselves, becoming much enraged, issued warrants for their
apprehension. They were thrown into prison and there remained
for three months.  "But the word of the Lord grew and multiplied." One of the subjects of this good work, an intimate friend
of Elder Clay, became deeply concerned on his behalf, and having
called to see him, was made the instrument of again awakening his
mind to consider the value of eternal things. He soon saw and felt
his need of Christ; and found peace in believing. Although persecution was raging, he at once acknowledged his new Master in
the ordinance of baptism. This took place in August, 1771. His
sincerity and firmness were indicated by the fact, that while he was
at that time in prosperous worldly circumstances and possessing
much influence in society, and while the Baptists were held in
almost universal contempt, he nevertheless determined to identify
himself with them.
He immediately commenced the ministry, and in 1775 was ordained and took charge of Chesterfield Church, which had been
constituted a year or two previous.  He entered with boldness
upon the work of preaching Christ and him crucified. Although
others were thrown into prison and in various ways most shamefully abused, he did not suffer by the hands of violence. He was




ELEAZER CLAY.                     209
a man of dauntless spirit, and the opposers feared to maltreat
him. The following is a letter addressed to Elder John Williams,
urging him to visit and assist them in preaching throughout the
County of Chesterfield. At this time several were confined in
the jail, and he being in comfortable circumstances, assisted much
-in supplying their wants.
CHESTERFIELD, July 21, 1773.
DEAR BROTHER WILLIAMS:
I have long looked for you to come down to see us and the
prisoners. We would be glad to see you soon, for we wish you
to baptize those that are now waiting for an opportunity. The
Lord is carrying on a glorious work in our county, especially
below the Court-house. Let Brother Watkin know that the Lord
has not passed by Mrs. F., but, as some believe, has placed her
name in the Lamb's book of life. The preaching at the prison is
not attended in vain, for we hope that several are savingly converted, while others are under great distress, and are made to cry
out, " what shall we do to be saved?"  Time fails me this opportunity to tell all. The brethren daily look for you to come down;
they talk much about you. Remember me to all the Christian
brethren.  The grace of our Lord Jesus Christ be with you all,
Amen.                  Yours, in Christ,
ELEAZER CLAY.
Elder Clay did not travel extensively beyond the limits of his
own county. There, however, he labored faithfully. For several
years before his death he became so infirm as to be unable to
attend his regular appointments, or even to leave the house.
During this long confinement he evinced strong trust in God and
attachment to the doctrines of the gospel. Whenever he was
visited by his friends, and especially by young ministers, he never
failed to impart some wholesome counsel, the result of his own
long experience.  To a young ministering brother, who was introduced to him, before he was seated, and while holding his
hand, he said, in substance, "I am glad to become acquainted
with you, and especially to know you have entered the vineyard
of the Lord, and design to labor for him in the great work of the
ministry. Let me now advise you never to use ardent spirits. I
VOL. I.-                 18 *




210                   ELEAZER CLAY.
have seen its baneful effects in the church, and among preachers
of the gospel, and would warn every young minister against it,"
Although at the age of sixty he could with difficulty see to
read even with spectacles, yet for several years before his death
his eyesight was entirely restored. He became more and more
attached to the Word of God, and besides reading in the Old Testament, he made it a regular practice to read the New Testament
through once every month. As he advanced to the termination of his
course he manifested an increasing spirituality of mind. In prayer
he enjoyed much. The writer will never forget an interview which
he was privileged to have with this aged saint, a few months previous to his death. There was a remarkable vividness about his
conceptions; and his memory in reference to the history of the
church in the days of his youth seemed to be unimpaired.  He
entered with great spirit in conversation on the value of the great
atoning sacrifice, and the necessity of Divine influence to bring
the heart to rejoice in it.  In alluding to his experience in spiritual matters he manifested deep feeling. He said, with tears rolling down his furrowed cheeks, that he had never known so much
of the sweetness and richness of the Word of God as since his confinement to the house; that he had enjoyed secret prayer more
than ever. During his conversation he remarked: " If Christians
did but know how to prize communion with God, they would more
habitually enjoy it; and that he had felt more real happiness during
one hour spent in meditation and prayer, than the world knew in
a lifetime spent in the pleasures of sin."
The author of this sketch again called to see him, hoping to
enjoy the delightful opportunity of listening to his instructive
conversation. But he had been the previous evening attacked
by severe illness, and was unable to speak. Within a few days
he breathed his last.  He died May 2d, 1836, in his ninetysecond year.
Elder Clay possessed naturally a strong mind. In his manners
he was inclined to bluntness, but in all his intercourse with men,
it is said, he made it his great business to recommend the subject
of religion. He possessed considerable influence among the
churches in Chesterfield County, and for many years occupied the
Moderator's chair in the Middle District Association.




GEORGE S. SMITH.                    211
We will close this brief sketch by presenting a letter written by
Mr. Clay to Rev. Isaac Backus, with whom he frequently corresponded.  Mr. Backus, in referring'to it, speaks of him  as a
wealthy and most agreeable Christian.  The letter is dated.
March 29, 1799:" AG-ED AND REVEREND BROTHER:
* * * "In the church where I serve we have a great calm.
Are not such times more to be desired than when the billows are
breaking over our heads?. Or, has not God set one over against
the other, that we may learn to fear him who worketh all things
after the counsel of his own will? In some portions of our district God has granted precious revivals, to wit, in the churches
of Brother Sanders and Brother Flowers. Other- ingatherings
are small; iniquity abounds, deism prevails, and the spirit of the
world comes in like a flood on every side.
"God has at last touched the hearts of our rulers, and they
have listened to our memorial, doing away all we asked for;
so that all the clouds which threatened religious liberty with us
are blown over. The Lord grant that neither we nor our posterity may forget his favors, bestowed so freely on us. From your
history, you were not then free from the hand of power. May
God grant your request, after all your toils, and an abundant entrance into his heavenly kingdom, is the prayer of your unworthy
friend and Christ's servant in the gospel 1'
GEORGE S. SMITH.
AMONG Virginia Baptist ministers of the eighteenth century
is found the name of ELDER GEORGE S. SMITH. He was a
native of Powhatan County.  He was accustomed from childhood to rningle with the best society, and inclined to be gay and
thoughtless. His first serious impressions were produced by
hearing a Baptist minister preach, being led to the meeting by
mere curiosity;- but the Lord overruled the circumstance, and




212                  GEORGE S. SMITH.
made it the means of deep solicitude of mind. The minister
passed on his way.  Mr. Smith began to visit the social meetings
of the few Baptists which were held in his vicinity.  His sedate
demeanor, and the spiritual interest shown by him in religious
subjects, connected with the fact that he was an excellent reader,
induced them to impose upon him the duty of reading for them.
r'hus, for some time, he was the leader of their worship: reading
the Scriptures, while they sang the praises of the Lord and
offered up, one by one, the fervent, effectual prayer for the Divine
blessing.  May we not believe that earnest supplications were
offered for the young man, who had thus been providentially
drawn into their assembly? God heard their prayer. Mr. Smith
found his convictions deepened. He began to perceive the spirituality of God's law, and his own condemnation -and ruin.  Soon
he was led to know Christ, in the exercise of a joyful faith. His
countenance now bright, and his step buoyant, he comes with his
new-born hope into the presence of the disciples as he had never
before met them. Now he reads the Scriptures with new eyes,
and in tones never before uttered by him.  He is prepared, too,
not only to perform the service of a mere reader, but to speak of
the Divine reality and import of its precious truths. It was his
to speak experimentally of their power, and to call upon all that
feared God to come and hear what God had done for his soul.
Joyful surprise was felt by all that little band.  They welcomed
him into their fellowship, and he was baptized as a member of
Powhatan Church. This was in 1771.
It is probable that Powhatan Church was formed at this time,
and that he was one of its original members, as Mr: Semple makes
its constitution to occur in 1771. Mr. Smith now began to excite
attention, and a time of refreshing from the presence of the Lord
followed his baptism.
Having thus been brought into the kingdom, his consolations
were strong and rational. He wished to tell every one he met
the Saviour's love, and to recommend him as the chief among
ten thousand and altogether lovely. He soon exhorted in public. Having a most excellent voice, he engaged the attention of
the people, and. by his faithful warnings many sinners were made
to tremble. He became connected in the pastoral relation with




ROBERT STOCKTON.                    213
the Powhatan Church, and for some time supplied Skinquarter
and Tomahawk Churches, in Chesterfield County. In these
positions, the Lord, through him, effected much good. But he
was not long retained.  Having made several visits to the State
of Kentucky, he at length determined to remove thither, and in
1804 settled in Franklin County, about six miles from Frankfort.
There also he was useful.  He was, however, soon called forever
to leave the field of ministerial labor.  A short time after his
settlement in the West he was subject to painful diseases, which
gradually prostrated his strength, and in 1809 he resigned his
spirit into the hands of Him -who gave it.
John Taylor, who was associated with him in the same church,
says of him: " George S. Smith was a man of great respectability
as a man, and much of a doctrinal preacher.  Simplicity attended
his whole course. His preaching operated but sparingly on the
passions of his hearers, for though his voice was strong and sonorous, yet, lacking soft melody of tone, like a Gibeonite in the
house of God, he was better calculated to hew wood than to
draw water. He continued preaching with zeal and usefulness
about twenty years in Kentucky, and died in the pastoral care of
a large church, in Jessamine County, called Mount Pleasant."
Elder Smith was, by nature, highly gifted. His appearance
was prepossessing, being six feet in height, and of robust form.
He weighed about two hundred and fifty pounds.  He was an
excellent singer, and his manner in the pulpit was peculiarly interesting.
ROBERT STOCKTON.
ROBERT STOCKTON was born December 12th, 1743, in Albemarle County, of parents who were connected with the Presbyterian church. Before he reached manhood he professed religion,
and became himself a member of this body. Having been thrown
into the society of Baptists, he was led to the examination of believers' baptism, and to the belief that it was his duty to be im



214                   ROBERT STOCKTON.
mersed according to the example of Christ. He was baptized
by Mr. Harriss, in 1771, in Henry County.  Immediately after his
union with the Baptist church he began to testify to the truth
that Christ Jesus came into the world to save sinners.  Nor was
he content to be called a minister of the gospel, without faithfully performing the duties of this office.  His labors were abundant.  He is said to have' been one of the most distinguished
ministers of his day for activity and faithfulness. Through his
influence many were won to the service of Christ. He was among
those who were most active in the formation of the Strawberry
Association. Eleven of the churches which compose this body
were constituted mainly by his instrumentality.
Elder Stockton possessed excellent colloquial talents.  These
were well employed in passing from place to place. Referring to
this subject, Elder Semple states that he "had always an inclination to travel; and perhaps no man ever traveled to greater
advantage.  Possessing invincible boldness, it was altogether
unimportant to him what kind of house he went to, whether saint
or sinner, friend or opposer.  He never failed, wherever he went,
to enter largely into religious conversation; and having great
command of his temper, and much presence of mind, he often
made religious impressions upon those previously prejudiced.  It
was an invariable rule with him to propose, and if permitted, to
perform family worship.  In doing this, he would often exhort a
half hour or more.  It was very entertaining to hear Mr. Stockton relate the various adventures of his life respecting things of
this sort."
For many years he was chosen Moderator of the Strawberry
Association, and filled the office well.  His influence was as
merited as it was extensive.  It is true that his sermons were not
remarkable for originality.  He did not astonish by the extent
and variety of his knowledge, nor gain admiration by the elegance of his style.  But he possessed a heart full of compassion
for dying men, and an unquenchable zeal in seeking their salvation.
In 1800 he removed to Kentucky, and settled in Barren
County. About this time the Green River Association was
formed; Elder Stockton was called to the chair, and continued




JOSEPHI REDDING.                   215
to preside over this body for many years.  He was regarded by
Kentucky churches no less than by the Baptists in his native
State. About the beginning of the year 1825, he was called by
his heavenly Master to give an account of his stewardship.  In
the early part of his sickness he suffered much from the fiery
temptations of the adversary, but was enabled to gain the victory,
and died in full assurance of hope. 1ke had reached his eightyfirst year, having been fifty-four years a preacher of righteousness.
JOSEPH RE DDING.
THE parents of JOSEPH R.EDDING were Europeans by birth. He
was born in Fauquier County in 1750.  In very early life he was
left an orphan, and, with six or seven other children, was placed
under the care of an uncle.  In consequence of this bereavement
they received but little education, though some regard was paid
to their morals, being brought up rigid churchmen. When
grown, a circumstance occurred which resulted in Joseph's conversion.  A Baptist having called to spend the night, the subject
of religion was introduced, and a lengthy conversation ensued.
The man of God was encountered in argument by Isaac Redding,
a brother of Joseph, but was enabled not only to maintain his
ground but to defeat his young antagonist.  Isaac became deeply
convicted.  This so enraged his brother that he threatened to
chastise him, but Isaac continued his inquiries until Christ was
made the joy'of his heart. A short time after, when they were
together in a large company of young men, at-the instigation of
Joseph, his brother was caught, greatly abused, and every effort
employed to compel him to renounce his religion. But he remained firm, while their cruel treatment was borne with lamb-like
meekness.  The mildness of his temper amid such provocations
led Joseph to serious reflection, and he was soon recognized as a
weeping penitent.
Shortly after, Joseph invited Elder William Marshall to preach
at his house, and his convictions becoming deeper and deeper, he




216                 JEREMIAH MOORE.
was almost overwhelmed with the consciousness of his guilt. He
at length found pardon in Christ. At that time his views of the
sovereignty of grace were so clear that a peculiar cast was given
to all his future ministrations.  He was baptized in 1771, and
immediately began to preach. Possessing a strong voice and
much zeal, he attracted notice wherever he went.  In company
with John Taylor he spread a Saviour's love over a great part of
Northwestern Virginia. Having spent two, years preaching in his
native State, he removed to South Carolina, and there remained,
laboring with much success, until 1779; he finally settled in Kentucky.  There he became a prominent man, at first connected
with the Elkhorn District, but afterwards a leader in the Licking
Association.  He died December, 1815.
JEREMIAH MOORE.*
JEREMIAH AMOORE was born in Prince William, Virginia, June
7th, 1746.  His parents, though not wealthy, were respectable.
From an early period in life serious impressions filled his mind,
which he supposed prevented him from running into many of the
excesses of the times.  This excepted, nothing of an extraordinary character marked his progress, until he reached his seventeenth year, when a considerable revolution took place in the
neighborhood where he was brought up, under the preaching of
the Rev. David Thomas, who- was the first Baptist he ever knew.
Until now, he never heard a doubt suggested with regard to the
truth of the established religion. Curiosity induced him to go
and hear this New Light, as Mr. Thomas was then called. He
returned home greatly astonished at the gentleman's manner of
preaching, the doctrines insisted on, together with his apt quotations from the Scriptures in support of the whole.  This brought
him to confess it was something entirely new, and looked so much
like the New Testament, with which he had some acquaintance,
* By his son, Elder Francis Moore.




JEREMIAH MOORE.                    217
that it afforded him much matter for serious meditation; and,
although it was several years before he was made to understand
the principles of the gospel, he never could obliterate from his
mind the effect of this sermon.
As his acquaintances were generally Episcopalians, he resolved,
as much as possible, to hide his views from them; and this he
found no difficulty in effecting, as his convictions went little further than to persuade him that Mr. Thomas and his Baptist
friends were good people, and did not deserve the abuse generally bestowed on them.
On the 1st of November, 1765, being about nineteen years old,
he was married to Lydia Renno, daughter of Mr. Francis Renno,
whose ancestors were under the necessity of flying from France,
their native land, on account of their religion, and taking refuge
in the then British dominions. Settled in the world, he was
tempted to fly to that false refuge, that it was no matter what religion a man might adopt, provided he be only sincere and moral.
His having fallen into this snare himself, he has said, was the
reason why, in his public preaching, he so earnestly warned others
to escape it. Having come to this conclusion, he became more
attentive to the established church, and carefully avoiding the
Baptists, would never go to hear them preach, nor see any of
them if he could help it. By this time they had much increased,
and had advanced near his residence.  Several of his acquaintances had joined them; while every mention of them brought up
recollections that goaded him to the heart.
On Easter Monday, 1771, he went from home on business, and
on his return his servants informed him that their mistress had
gone with his mother to the Baptist meeting. As it was now
some time in the afternoon he made no doubt they would soon
return. But the evening came on without bringing any intelligence. As several of his father's family were at the place of worship, he was sure if anything out of the ordinary course had taken
place they would have informed him. At about eleven o'clock at
night he heard the company ride up, and Mrs. Moore call for a
servant. He went out, and on inquiring if anything had happened,
was informed they had waited to hear a man preach by candlelight. In conversation with Mrs. Moore relative to the preaching,
VOL. I                     19




218                  JEREMIAH MOORE.
he soon discovered her mind was much affected.  She observed,
"Until now I never knew anything about my situation as a poor
miserable sinner, against the best of beings."  The conversation
was like a dagger to his heart; a heavy gloom oppressed his mind,
to a degree he had never felt before.  A few days after he went
to meeting. The service was introduced by singing Watts's 30th
hymn, 2d book:"Come, we that love the Lord,
And let our joys be known;
Join in a song with sweet. accord,
And thus surround the throne."
But the following words, "Let those refuse to sing that never
knew our God," came with power. He felt he knew not God; and
deep distress filled his soul.  For a considerable time he was left
to mourn that he could not mourn. He was tempted to believe
he had committed the unpardonable sin; that with him it was too
late; God would not have mercy on him; and though he strove
to pray, he was often led to conclude the mercies he sought were
not for such as he. At length, through the goodness of God, he
was enabled to feel the remission of his sins through the blood
of the Lamb, to the unspeakable joy of his heart.  No wonder,
then, that the blood and righteousness of Jesus Christ should be
the theme he dwelt on and delighted in for more than forty years.
How could he, who knew his own salvation was all of grace,
preach a conditional gospel to others?
Soon after he became a member of the Baptist Church at Chappawamsick, in Stafford County, Virginia.  His baptism made no
small stir among his friends, the most of whom were Episcopalians,
and some of them enemies to the Baptists.  Some pretended to
pity his folly, while others treated him with contempt; and all
agreed to give him up for lost as to any future usefulness to himself or family.  By becoming a Baptist he gave up a small office
in the establishment worth 2400 pounds of tobacco yearly, and
with it the friendship of many influential characters. When Elder
D. Thomas baptized him, he observed to a friend, " I think I have
this day baptized a preacher;" and so the event proved.
Very soon after this a lady (it is believed to have been the




JEREMIAH MOORE.                    219
-mother of Judge French, of Kentucky,) proposed the opening a
meeting in the neighborhood, for singing God's praise, reading his
word, and prayer, to which he consented, not imagining the work
in any way to devolve on him.  Here, however, it may be said,
commenced that ministerial work in which he was engaged nearly
forty-five years, through difficulties and trials, with a zeal and
ability that have fallen to the lot of few.  Three times he was
apprehended by the officers of the crown and conducted to the
town of Alexandria, to be lodged in the public jail; and once
committed by one of his Majesty's justices of the peace to jail,
for preaching the gospel of Jesus Christ.  This mittimus is yet
in the hands of his family, and will, it is hoped, be preserved, as
an evidence of his faithfulness in his Master's cause.
Hte was blessed with an uncommon degree of health, and with
seeing many churches planted as the fruit of his labors.  One in
the town of Alexandria he mentions with peculiar pleasure, on
account of its being located in the place where he was thrice
called to answer at the bar of his country for preaching the gospel
of a precious Christ, and where he received the sentence of the
judge to lie injail during Iife. From all these afflictions he was
wonderfully, and in an unexpected way, delivered, not without
hope of meeting in a happy eternity many of these his enemies
and their posterity. No doubt is entertained but that the church
of Alexandria, at this time, is in part composed of the families
that have descended from his most bitter persecutors! The ways
of God, oh how unsearchable!
About two years before his death his friends saw, with unspeakable regret, that his accustomed health was fast declining.  He,
nevertheless, continued to travel and preach, through a district
of country from fifty to sixty miles in diameter. His last attempt
to speak for his Divine Master was in the village of Centreville.
In the winter of 1814, it is thought, by those who are qualified to
judge, that. his journeying to preach the gospel from place to
place would, if directed to that end, have carried him twice round
the globe.  His preaching was principally confined to Maryland
and Virginia; yet he visited North and South Carolina, Tennessee, Kentucky, Pennsylvania, Delaware, the Jerseys, and New
York.




220                 JEREMIAH MOORE.
A few days before his death he observed to his son, "I have
finished my course; the doctrines that I have tried to preach are
the stay and comfort of my heart; I know in whom I have trusted.
There is one thing, and only one, that gives me the least uneasiness, and that is, that I have not traveled more, preached more,
and written more, and in all things been more industrious in the
best of causes." His last moments appeared to be employed as
was his life, in a desire to spread abroad the savor of His name
whose blood and righteousness were all his hope.  On February
24, 1815, he left this for a better world, leaving a widow, five
sons and four daughters, to lament a loss to them irreparable.
In addition to what is said above by his son, it may be proper
to mention that Mr. Moore published two or three treatises on
religious subjects, in which more than ordinary talent is displayed.
The mittimus referred to above is in these words: "I send you
herewith the body of Jeremiah Moore, who is a preacher of the
gospel of Jesus Christ, and also a stroller." To escape imprisonment in this case, it was necessary to obtain from the authorities
a license to preach at certain places. Thus, in common with
many others of his brethren, he was subject to painful disabilities
in attempting to recommend the Saviour he loved-and all under
the cover of law.
On one occasion he was brutally assailed by a mob, headed by
two magistrates. IIe and another minister were taken, with the
intention of plunging them in the water. They succeeded in
throwing his companion into the water, and then they were both
released. At various times he was subjected to the scoffing and
abuse of his enemies, they breathing out threatenings and slaughter against him.
Mr. Semple speaks of Mr. Moore as a man of commanding
talents'.  IFe says: " Mr. Moore certainly stands in the front row
of Virginia preachers. His person and voice are extremely advantageous; his style is strong and energetic, and indeed elegant,
especially as he had not the advantages of early education. His
ideas are brilliant, and flow upon him so abundantly, that by some
of his friends it is thought to interfere with clearness of arrangement. He is well versed in the Scriptures, and often gives lucid




AAMBROSE DUDLEY.                    221
explanations of difficult passages.  His system is high Calvinism,
which he presents with great ingenuity. *  *  *  His talent for
satire is probably equal to that of any other man in Virginia.
This he is thought to indulge too lavishly in meeting his opponents.  Solomon I says,'Though you bray a fool in a mortar, yet
will not his foolishness depart from him.' If that be correct, then
it is better, sometimes, not to answer a fool according to his folly.
Admitting these infirmities, yet it is doubtful whether any preacher
in Virginia has run a more honorable course than Mr. Moore;
honorable to his God, honorable to himself, and honorable to his
people."
AMBROSE DUDLEY.
A NATIVE of Spottsylvania, and was born in 1750. During the
early part of the Revolution he was commissioned to the office
of captain in the army, and while absent from home his heart was
pierced by the arrows of truth. IHe saw that he had all his days
been waging war against his Almighty Sovereign, and in deep
humiliation he cast himself before the throne, pleading for mercy.
He was heard; his iniquities were forgiven; he became a loyal
subject, and avowed his subjection by being baptized, according
to the direction of his King. This occurred while he was stationed
at Williamsburg.
It is remarkable that, about this time, the church in his native
county were, with great union and earnestness, imploring God to
send them a preacher, they being at that time destitute.  To
their astonishment Mr. Dudley, with whom they had been acquainted from infancy, and who had left home an opposing
transgressor, returned a changed man, sought communion with
them, and expressed desire to devote himself to the ministry.
They considered him as the gift of God in answer to prayer. He
began to preach.  His first efforts gave great promise of usefulness to the cause of Christ.  HIis manner was zealous, yet dignified, and, under the persecutions which characterizec1 those times,
19*




222                 AMBROSE DUDLEY.
he exhibited the most fearless intrepidity; soon the church became
satisfied of his call to the ministry.  He was ordained, and continued in that region many years. In 1785 he removed to Kentucky, and, to the time of his death, was one of the most faithful
and laborious ministers of the Western country.
Having settled in the vicinity of Lexington, he, with two or
three other ministers, built up several churches of the Elkhorn
Association. Although he did not travel extensively, yet within
the limits of Elkhorn District he was indefatigable in his exertions,
exercising a kind of watch-care over that large body. He is said
to have been an excellent disciplinarian, and for many years in
succession was elected to preside at the annual meetings of the
Association.  In 1792 his time was employed in visiting the
churches, in the character of an evangelist, for the purpose of
ascertaining their condition and promoting their spiritual improvement. In this capacity he was useful. Among other things
which he urged upon the churches was the much neglected duty
of making suitable provision for the support of their pastors. On
this subject he avoided that false delicacy indulged by many
ministers, and hesitated not to declare the whole counsel of God.
In the explanation and defence of doctrinal truth he was intelligent, affectionate, and decided. His influence was extensive.
"His manners and general habits," says Mr. James E. Welsh,
"seemed to indicate that'he was born' for discipline. The very
glance of his piercing eye was often sufficient to awe into silence.
In his personal appearance he was unusually erect and neat, so
that once, when a stranger asked, in Lexington, Kentucky, where
he could be found, he was told to' walk down the street, and the
first man he met having on a superfine black coat, without a single mote upon it, would be Ambrose Dudley.' And but few men
have ever lived and died in the ministry who'kept their garments
more unspotted from the world.' Ile was highly Calvinistic in
his sentiments, and of unbending firmness where he thought truth
and duty were involved. Whenever it was known that he had
made an appointment to preach, the universal declaration was,'whether it rain or shine, Brother Dudley will be there.' He
never disappointed any engagement he made, unless sickness or
some equally unavoidable providence prevented. In family disci



JOHN SIHACKLEFORD.                 223
pline he was very decided; he never spoke but once. In political or worldly matters he took but little interest, except within
the limits of his own plantation. He was a man of God, whose
praise is in all the churches throughout the region where he labored. He'died at the horns of the altar "'
In 1818, an unhappy difficulty existed in the Elkhorn Association, which resulted in a division. How far he was to blame is
not for the biographer to determine.  The Licking Association
was formed, and he became a prominent member. IIe continued
to labor efficiently until his death, in 1823.
JOHN SHACKLEFORD.
THIS eminently useful servant of Christ was born in Caroline
County in 1750. When about-twenty-two years of age, he became
a pious man and a preacher of the gospel. He was not ordained
until 1774, when he undertook the pastoral care of Tuckahoe
Church, Caroline County. In this position he remained until he
removed to the Western country. His labors in the lower part
of Virginia were arduous.  Besides frequent journeys in the surrounding counties, he was compelled to toil with his own hands
to minister to the necessities of those who were with him. In
1788 especial times of refreshing from the presence of the Lord
were enjoyed in Tuckahoe Church, when he baptized more than
three hundred persons.
The following is from the pen of Elder Andrew Broaddus: "It
was said, and I think upon good authority, that at the time of his
marriage his stock of learning amounted to little more than a
knowledge of reading. Considering this fact, his proficiency in
the science of preaching was really wonderful.  About the commencement of my religious profession I heard him often. He
discussed a subject with a considerable degree of method and ingenuity; was sometimes a little fanciful, being rather fond of allegorical preaching; but evangelical truth and practical godliness




224                JOHN SHACKLEFORD.
were enforced with warmth and effect, and he was a popular and
a very successful preacher."
In consequence of pecuniary difficulties he was compelled, in
1792, to migrate to Kentucky.  Alas, how many valuable men
has Virginia lost by the neglect of her churches! Though it is
the duty of a minister to preach, whether his brethren supply his
necessities or not, yet his influence and usefulness will be very
much circumscribed when they fail to discharge their obligations
to him.  It is unquestionably his duty to make provision for the
support of his family.  To do this, Elder Shackleford sought a
home in another State.
After his removal, he received from several churches an invitation to settle among them as their pastor. At length he accepted
the call of South Elkhorn Church, with which the venerable Lewis
Craig had been connected.  Here his ministrations were eminently successful: the church became so large that one hundred
members were dismissed to form another body in the same vicinity.
The new church was called Mount Pleasant, and soon was enlarged to three hundred and fifty members.  As when he lived
in Virginia, most remarkable revivals of religion were enjoyed
under his ministry.
John Taylor thus bears testimony to his character: "Lewis
Craig continued pastor of South Elkhorn for perhaps nine years,
and then moved to Bracken County, near the Ohio River.  HIaving been well acquainted with John Shachleford in Virginia, who
had lately removed to Kentucky, he advised the church at South
Elkhorn to call him to take the watch-care of them.  I suppose Shackleford has been in the ministry at least fifty years, and
was a prisoner of the Lord in early times in Virginia.  He was
a preacher of much respectablity from his youth, and his labors
were attended with great success before he came to Kentucky.
Ile has been the laborious pastor of Elkhorn Church for more
than thirty years.  Under his ministrations there have been
great additions to the church, several revivals having been enjoyed there.  About the beginning of the present century several hundreds were added in one year. A few years past, nearly
two hundred were added in one winter."'
This pleasing testimony, from one of Kentucky's reliable histo



JOHN TAYLOR.                     225
rians, serves to illustrate the sterling excellence of Shackleford's
character, and the moral power he was permitted to exercise in
the State of his adoption.  Virginia lost much, but Kentucky
gained more, because more she needed the zealous evangelist in
her wide-spread destitution. Thus, what seemed at the time an
evil, was overruled, by the great Head of the church, for good.
But this devoted man was not allowed to enjoy uninterrupted
tranquillity in his work of love. The tenets taught by Mr. A.
Campbell were introduced into his churches, and, to some extent,
were successful in producing a division. Much disputation and
unholy feeling were engendered among Christians, while the cause
of Christ was exposed to the sneers of sinners. His pious soul
was vexed, day by day, as he beheld some of the most fundamental truths of the Word of God assailed and ridiculed by
these schismatics. Especially did it grieve him to see some of
those whom he had begotten in the gospel so soon turning away
to these heresies. He found, however, that his own heart was
sustained amid these trials by the sacred doctrines which, from
his earliest allegiance to Christ, had been his consolation. He
died in 1829, having reached his seventy-ninth year.
JOHN TAYLOR.
BORN in Fauquier County, 1752. When he reached his seventeenth year, having heard Elder William  Marshall preach, he
became impressed with the worth of eternal things, and began to
ask, "what shall I do to be saved?" His distress was pungent
and protracted.  Considerable alarm  was created among his
friends in discovering his deep-settled gloom, lest he should be
verging toward insanity. They were, however, little aware of
the true cause of his grief, and consequently were unable to prescribe a remedy. His relief came from the Word of God. There
he learned that God was, in Christ, reconciling the world unto
himself, not imputing to them their iniquities. Upon this truth
he built his hope, and here he found consolation.
VOL. I. -P




226                    JOHN TAYLOR.
In the quaint but nervous style of Mr. Taylor, we will allow
him  to relate his exercises substantially in his own words:
"Through the intemperate use of spirits and what is generally
connected with that vice, my poor father had so far consumed his
living, that hard labor was my inevitable lot in my raising.  He
had moved to Frederick County, back of the Blue Ridge, on the
Shenandoah River. Here AMr. William. Marshall came, preaching
the gospel of the kingdom.  At one of his meetings I became
alarmed.  I was then about seventeen years old, and went to the
meeting as I would have gone to a frolic.  I had heard of the
great effect among the people under his preaching. About midway of his discourse-for I had not noticed a word he Said before
-the truth pierced my soul as quickly and with as much sensibility as an electric shock.  In a moment my mind was opened
to see the truth of all he said.- I felt as if then at the bar of God,
and as if condemnation was pronounced against me. It may
seem strange, but I instantly loved the very truth that condemned
me and the instrument that brought it. I had never felt such an
attachment to any human being before.
"From that time I felt a peculiarly tender attachment for all I
could think truly religious, though it might be an old African;
and, had the world been mine, I would have given all to have
been like one of them, though with it I were a slave for life.
Some things spoken of by Paul are as incredible as this. He often
calls God to witness the truth of them.
"At first the attaining of true religion seemed so perfectly out
of my reach and so great a thing, that it never could be mine.
This heavy doubt sunk me into dark despondency.  Perhaps I
never attempted to put up a prayer to God of any kind for
six months together.  As I was to be lost at last, I concluded I
had better try to enjoy myself, or, at least, to please my companions
as best I could. Yet sin was a bitter cup, though I practiced it.
So I continued for many days; I seldom heard preaching, and
as seldom was in company with religious people, for all my connections held the New Lights, as they were called, in the utmost
contempt.  This early conviction gradually took deeper root, and
sin grew more hateful, so that often when practicing it my guilt
would become so heavy on my soul I would be ready to roar out




JOHN TAYLOR.                    227
aloud. To prevent my comrades from seeing the effect I would
abruptly leave them, and, by myself, bemoan my miserable case.
By this kind of compulsion I forsook my companions, and betook
myself to reading the Scriptures. When I would think of prayer
to God it seemed to me both awful and dangerous; awful for a
sinner to approach an infinitely holy God, and dangerous, more,
than to omit the duty.
"Thus I worried on, I think, a whole summer. At length I
began to think that I had forsaken all my old comrades, and with
them all my old vices, and read the Scriptures a good deal. I
foolishly concluded that I was much better than before, and that
I might now begin to pray; that I was now becoming good
enough for the Lord to be pleased with my prayers.  I became
abundantly pleased that I should get to heaven as well as the
Baptists, and make no fuss about it.  Thus I had cured all my
former sores, and was safe without Jesus Christ.
"Thanks to the good Lord, he did not suffer me to continue
there. Joseph and Isaac Redding lived neighbors to my father.
Immediately after their conversion they began to preach with
great zeal throughout the neighborhood. The purport of their
preaching was,'ye must be born again, or never enter into the
kingdom of God.' Under the preaching of the Iteddings the poor
rags of my own righteousness took fire and burned me to death.
Till now, in reading the law, I only understood its external
demands; but by the removal of the veil from my heart I discovered the sin of my nature.  That law which required truth and
holiness in the inward parts condemned me for the sin of my
heart. Amendment was out of the question; for everything I
could do was like the filthy fountain from which it came. Every
spring of my soul seemed now an unclean thing, and my best
efforts as filthy rags.  My prayers, on which I had much relied,
appeared abhorrent both to God and myself. My practical sins,
that had been numerous, and many of them of a magnitude that,
to this day, I can never forgive, were, in a manner, removed out
of my sight by the late survey of this mighty port of ill-bred corruptions, that seemed to swarm through my whole soul.
"Should you ask what these corruptions were, I could only
state their outlines: as spiritual ignorance, unlawful desires,




228                   JOHN TAYLOR.
hardness of heart, above all, unbelief, and all these generating
their thousands, while my inability was such that I could not
master any of these thousands. My first thoughts under this new
discovery were, that my day was past; that time had been whon
I might have been saved, but now it was too late; and that I was
given up of God to a hard heart and reprobate mind. Under
these embarrassments I labored for many months. I ate no
pleasant food, and enjoyed not one night's rest.. My father's
family took the alarm that I had gone beside myself, and, to tell
the truth, I was driven to my wit's end, believing that I was sure
to be lost as if I was then in hell. I was often on my knees
crying for mercy, if, perhaps, it might be obtained.
"At length a new thought struck me, that was more distressing
than all before, that I never had a day of grace; and though
some quarrel.with God about election, it had a very different effect
upon me. I shall never forget where I was when this thought
struck me. I was chopping fire-wood in the cap of a tree, and a
deep snow on the ground, more than fifty years ago. Under this
thought I was stricken with a tremor, as was Belshazzar when
the hand-writing was on the wall. The axe dropped from my
hands. I fell on my knees, not to ask mercy, but to acknowledge
God's justice in my condemnation. For about one month I do
not know that I willingly asked for mercy, though I was often
on my knees, both day and night.  The purport of my addresses
was a confession of the justness of my doom. No spasm could
more affect the body than these awful thoughts alternately affected
my soul. My conclusion was that no one ever saw and felt what
I did till just before God cut him off. A lonesome mountain
where nobody lived, was in full view of my father's home. There
I intended to roam the balance of my wretched life. In what
mode vengeance was to overtake me, whether by the violence of
my own hands or by other means, I knew not.  Such were my
impressions; and perhaps no criminal ever went to execution with
more agony of mind than I went to that fatal mountain. As it
began to grow dark, in passing under an overhanging rock, it
occurred to me to fall on my knees and acknowledge, what I had
often done, the justice of God in this awful sentence. On my
knees, I began to whisper something like this:'Thy throne, O




JOHN TAYLOR.                     229
God, shall remain unsullied and unimpeached when thy wrath is
inflicted upon me.' While thus speaking, my thoughts took a
new and pleasing turn on the subject of salvation: that the great
grace of Jesus Christ has extended to cases desperate as mine;
that Christ-despisers and Christ-killers had been saved by this
glorious Saviour. I saw the fullness of the grace of Christ, but I
could not call it mine. The effect of that view was a sweet peace
and calm of mind, such as I had never felt before.
"The mere possibility of salvation was to me like life from the
dead; for I had long thought, for reasons stated above, that
salvation for me was not possible. What I met at the hanging
rock, small as it may appear, was so great to me that I changed
my resolution as to dying in the mountain or continuing there all
night. I returned home a new man thus far.  The style of my
prayer was changed. I now began to cry for mercy, as the great
grace in Christ had brought possible salvation to such a wretched
sinner as myself. I believe I shall never forget the hanging rock
while I live, nor even in heaven."
This narrative is thus quoted not to intimate that all these
deep agitations of mind are essential to Christian experience.
This was not his design. Hle knew and felt that they originated
in defective views of the plan of salvation. The salvation he
sought was nigh him, even at first; and he was compelled, after
all his struggles, to come to Jesus, helpless, unworthy, and joyfully to confide in him as his only hope.  Speaking of the blind
man to whom Jesus restored sight, he said: "Though I neither
saw nor heard anything, I began to feel as if the Saviour were
talking to me, in company with the blind man; and when he
answered,'Lord, I believe,' and he worshiped him, the very language of my soul was expressed, and if I did not speak, my heart
repeated it over and over:'Lord, I believe;''Lord, I believe.'
My soul so ran in the same way, and I understood more of Jesus
Christ in one moment than I had learned in all my life before. I
considered him as both Lord and Christ; that he was the proper
object of worship; and that it was no robbery to think of him as
on equality with the Father. The heavenly joy and peace exceeds
my expression."
Hearing that the church of which James Ireland was pastor
VOL. I                     20




230                   JOHN TAYLOR.
would meet to receive members, he went with the determination
of uniting himself with the people of God.  He found the house
crowded to overflowing, and was unable to obtain entrance, but
stood at the window and listened to the relation which a number
gave of the Divine goodness to them.  While there, he was the
subject of violent temptation.  The suggestion came with great
power, that all his religious impressions were a delusion, and that
all with whom he was present were deceived.  He was inclined
to give'way to universal skepticism. Returning from meeting in
this state of mind, he knew not what to do or whither to flee.
In the pleasures of sin he could find no enjoyment, and yet, concerning the truths of revelation, his mind was enveloped in darkness and doubt.  He retired to a deep and lonely glen, far away
from human habitation, and, as the shades of night came on, he
found himself surrounded with so many testimonials of the Divine
existence and glory in the spangled firmament above him, and in
all the works of I-Iis hand, that the righteousness and justice of His
law became more evident than ever. Again he felt the heaviness
of that guilt which he had contracted, and his need of the gospel
remedy.  The adaptedness of this plan to his ruined condition
rushed upon his mind   The words of Christ to Thomas, "Reach
hither thy finger," etc., were made the subject of profitable and
consoling reflections.  With Thomas he was enabled to say,
"My Lord and my God."  He returned from his hiding-place,
willing to tell what the Lord had done for his soul, and shortly
after was baptized by James Ireland. He joined the Happy
Creek Church.
Mr. Taylor came forth from the doubt and perplexity in which he
had so long remained, not only with a joyous elasticity of mind, but
with a hearty purpose to live to God. The necessities of the times,
as well as a sense of obligation to his Almighty Deliverer, prompted
him to consider the question of entering the ministry. He says: " I
was now in my twentieth year. I found the church no place of ease
to me, for, among other distresses, I felt a new one occurred.  I
soon began to feel great anxieties to communicate what I felt and
knew of Christ to my fellow-men. This was to me a great source of
perplexity on account of my unpreparedness for so great a work.
Joseph Redding soon moved to South Carolina. Isaac Redding




JOHN TAYLOIt.                    231
holding meetings in the neighborhood, it came on as a thing of
course, to give him some aid, so that, in a few months, I became a
public speaker.  My conclusion was, that I could live nowhere but
with Joseph Redding. The next winter I traveled to South Carolina, to live there, or have him return with me. We returned in the
spring, and the church called me to preach. Why the church did
this is yet a wonder to me; for, though I was twenty years old, I
was only a fit associate for mill or school-boys.  My lack of information filled me with dismay.  M'y boyhood was such, even in
stature, that it seemed to forbid me to address grown people.
"About four years after I began to preach, I was ordained as an
itinerant minister. The Presbytery that officiated were Lewis
Craig, John Picket, John Koontz, Joseph Redding, and Theodorick
Noel.  In those days I had three gospel fathers: William Marshall, the instrument of my awakening and conversion; James
Ireland, who baptized me, and under whose pastoral care I lived
some time; and Joseph Redding, with whom I traveled nearly ten
years."
With Joseph Redding Mr. Taylor was intimately associated.
These two servants of Christ, with apostolic zeal and courage,
carried the sound of salvation into regions it had never reached.
They were two of the most daring spirits of that age. Very frequently their journeys were extended beyond the Blue Ridge more
than two hundred miles. This was then a thinly settled country. In
these western excursions they were received with open arms. They
were not, like their eastern brethren, subject to the opposing rage of
the established church; but they were not without trials. Most of
their journeys were performed on foot, over a rugged and almost
unbroken wilderness; and they were continually in danger of falling
a prey to the savage barbarities of the Indians, as they passed on
from fort to fort. The good hand of the Lord alone preserved them.
In hunger and thirst, in watchfulness and weariness, did Mr. Taylor
go forth to preach the gospel.  He could say:-' In these mountains let me labor;
In these forests let me tell
How he died, the blessed Saviour,
To redeem a world from hell."




232                  JOHN TAYLOR.
As illustrative of the trials and exposures of this pioneer missionary, we extract a passage from his own account of these early
labors: "After ranging through the large County of Hampshire
a year or two, we contemplated passing the Alleghany Mountains
to the back settlements on Monongahela River. Our destination
was Tygarts Valley. This valley was estimated at fifty miles
long, and newly settled by about one hundred families. I found
but one Baptist, a woman; but I thought her a precious Christian. This tour was in the middle of winter, and the snow kneedeep.  The distance from one settlement to the other was about
fifty miles. The track was such that it took two days to get
there; of course we camped out one night in the -deep snow.
For the first time we saw people living in a fort. We then set out
for Greenbrier. The next June, I concluded to take a more extended tour. Monongahela River has five large branches; these
were all peopled. Our first stop was at Ghent River, where a
little settlement of Baptists was found. Here we worshiped
awhile. All the settlements in the great glades, a space of sixty
miles, had been broken up by the Indians. The next place was
about thirty miles, bearing down toward Red Stone, where was
a considerable settlement of people, and a small Baptist church,
which had been constituted by John Corbley.  After this, Mr
Corbley's family was killed by the Indians. The house was filled
with people who came to hear preaching.
"Thence we crossed over the Main River, and ranged up the
main bank, where we had some happy meetings. From this settlement it was a day's ride to Buchanon River, where I think preaching had never been. The people were either forted or huddled
together in block-houses. These poor creatures would risk all
they had, and their lives also, that they might get together to hear
preaching. There we had several meetings, and the people were
much affected. From Buchanon, one day's ride, through gloomy
forests, brought us to Tygarts River. The next winter, dreary
indeed, I visited all these settlements again."
Another tour is thus referred to: "It was thirty miles from
the upper house in the valley to the first house in the Greenbrier
settlement, and over a tremendous mountain that divided the two
rivers. The track was very dull; I was a stranger to the way,




JOHi.N TAYLOgR.                  233
and without company.  The river was from twenty to thirty
yards wide where I set out, to the source of which I had to travel
before I ascended the mountain.  The river was so blocked up
with ice that it seemed impossible for my borrowed, bare-footed
horse to cross it.  I thought of going back, but concluded to
push on.  I took my wrappers from  my legs, and placed my
horse's fore-feet in the middle of them, and tied them round his
legs with my garters. But I could not get him to take a step on
the ice.  My only remedy was to lead him to some littlM steep
bank two or three feet high, and suddenly push him on the ice,
and then lead him across.  This was often repeated, for we had
to cross the river nearly twenty times.  The cold was so intense
that it was doubtful if my ears and hands would not freeze.  I
reached the house about sundown."
A volume might be filled with a reference to his exposures and
sufferings in his numerous journeys over the Blue Mountains and
Alleghany Glades. No difficulties hindered, no dangers affrighted,
if he might but preach in these sparsely-settled regions the Word
of Life.  On one occasion he remained in a stupor for several
days, after wading swollen streams and becoming nearly benumbed by the severity of the cold.  At another time in crossing
the Glades his horse escaped, and carrying on his back his saddle
and bags, he wandered for nearly forty hours without food, spending one night in this exposed condition.  His horse was never
found.
"Taylor was not imprisoned as were many of his brethren in
Eastern Virginia.  But he was not free from persecution.  He
speaks of the'rage of mobs' with which he was assaulted, and'open contradiction while preaching.' On one occasion,'armed
with instruments of death, twenty young men approached him an~d
his friends in the midst of their worship, beating some and driving
the others from the place.' "
The labors of this indefatigable man were not confined to these
frontier settlements.  He says: " The apparent call for constant
traveling bore with great weight upon my mind, though with
much misgiving of heart arising from my own inadequacy. I not
only kept up my range with Redding in the backwoods, but below
the Blue Ridge on each side of the Rappahannock River, where
20 *




234                  JOHN TAYLOR.
I became acquainted with several of the laborious servants of the
Lord: as Theodorick Noel, Lewis Lunsford, Nathaniel Sanders,
all the Craigs, George Eve, Thomas Ammons, John Leland,
John Shackleford, John Picket, and many others, all of whom,
from my soul, I preferred to myself."
In one of these visits to the Northern Neck, he speaks of a
great revival of religion through that country, during which
Lewis Lunsford and others had been baptized. He says: "In
every direction there was such a call for preaching day and night,
that it required the best of lungs in the speaker to bear the service. Though the nights were short, the houses would not hold
the people. I have known the preacher stand in the yard, the
bright moonlight such that without a candle hundreds would remain and listen to the gospel. Respectable young ladies would
walk ten miles on those pleasant sandy roads, rather than miss the
h~ppy night-meetings. Perhaps our modern young ladies, who
love carnal pleasure, novels, and theatres more than they love the
worship of God, may blame them as imprudent; but God has decided already in their favor, and against these daughters of Diana
and Venus. This revival spread over a great part of the Northern
Neck, and many hundreds were baptized."
The ministry of this itinerant was greatly blessed; several
churches were founded, mainly under his influence. In 1783, he
found it, as he believed, his duty to seek a support in the fertile
fields of the West, as, notwithstanding his toils in Virginia, the
churches contributed but little to provide for his necessities. One
year previous to this he was chosen pastor of the church he first
joined. When he removed he settled in what is now called
Woodford County, then comparatively a wilderness. HEe was
well qualified to labor as a pioneer, having learned, by his previous hazards in Virginia, to endure hardness as a good soldier
of Jesus Christ.  "Often single-handed," says a brother who
knew him well, "did he occupy this wide-spread region. EIe
itinerated for ten years with much credit to himself and profit to
the cause. He had a fine constitution and much bodily strength;
was as bold as a lion, yet meek as a lamb. In preaching he attempted nothing but scriptural plainness. The weapons of his
warfare were wielded with much power. No man knew better




JOHN TAYLOR.                     235
than he how to reprove, rebuke, and exhort, with all long-suffering and doctrine. When he used the rod of correction all were
made to tremble. The Lord wrought glorious things by him.
The Elkhorn Association soon increased to the number of thirtyfour churches. This was the best organized body of Baptists in
all the Western country. In 1800, more than three thousand
souls were added to them."
The same hardships borne in Virginia were endured in his new
Western home.  He located in the wilderness in the midst of
hostile Indians, preaching as often as possible to the scattered
families around him.  He says: "We had to pack corn forty
miles, and then send a mile to grind, at a hand-mill, before we
could get bread. As to meat, it must come from the woods.
Soon after I settled in my little cabin, sixteen feet square, with
no floor but the natural earth, without bedstead, table, or stools,
I found that an old buck had his lodge a few hundred steps from
my cabin, among the nettles, high as a man's shoulders, and interlocked with pea vines. Those nettles the next winter we found
very useful in getting the lint, and, with the help of buffalo wool,
made good clothing for our people. I went many mornings,
hoping to get a shot at this buck, but had not the skill to get
hold of him; at length I got a fire at him, and accidentally shot
him through the heart. This was a greater treat to my family
than the largest bullock I have ever killed since, for he was large
and very fat."
Speaking of a single day's work, which seemed extraordinary,
he says: " I name this day's work that it may be accounted for
how I have cleared nearly four hundred acres of land in the
heavy forest of Kentucky, besides making other improvements."
Having married in Virginia an interesting lady, and now beginning to have quite a family, he thus found it necessary, in this
early settlement in a new country, to toil laboriously with his own
hands for their support.
"John Taylor was one of the most efficient preachers; his
judicious zeal, strong faith, and remarkable industry, qualified
him to be useful to many souls.  He was always cheerful, yet
solemn, and willing to preach when requested. His whole demeanor, at home and abroad, was uniformly Christian-like. The




236                   JOIIN TAYLOR.
labors of his ministry extended from Kentucky River to the Ohio.
It was his custom to visit six or eight Associations every year.
His great skill in discipline and faithfulness in preaching endeared
hinm to all the followers of Christ."
This testimony is borne by one of his surviving coadjutors in
Kentucky.  Nor is it to be considered as the extravagant eulogy
of a particular friend.  From other sources this statement is ascertained to be true. Says the same brother: " He was, however,
only a man, for, in the latter part of his life, he opposed missionary operations." There is reason to believe that this opposition
was the result of ignorance.  He had failed to make himself acquainted with the design, plans, and success of the mission enterprise. His ignorance was indeed culpable, for it was his duty to
examine well the claims of these measures.  Had he, with unprejudiced mind, contemplated the condition of the heathen
world, in connection with the mandate of the ascended Saviour;
had he known what almost incredible success has attended the
efforts of God's people in foreign lands, his pious heart would
doubtless have rejoiced with unutterable joy, and his whole influence been given to the cause.
That this is true, will be evident from the allusion to this subject by another brother: "I mentioned to him," says he, "in
1830, that I wished some conversation concerning the pamphlet
he had written against missions; when the aged saint replied:' Oh never mind that thing; let it sleep in silence;'" so that
there is reason for believing he regretted he had ever written so
unadvisedly against the mission cause.
He removed several times, but at length settled near Frankfort,
where he spent the remnant of his days. There he ended a long,
useful, and happy life.  At the time of his death he was in quite
a joyful state of mind. It was his desire to depart and be with
Christ.  His removal took place in 1833, having reached his
eighty-first year.
We close this sketch with an interesting quotation from a work
he published, entitled History of Ten Churches.  "The greatest
encouragement I have found is from the Bible. There I saw the
whole will of God, in point of both opinion and practice. What
I saw in this heaven-born book I received as the voice of God,




JOHN TAYLOR.                     237
and it was the invaluable guide of my whole man.  To this I appeal in all controversy, and by this I expect to be judged at the
last day.
"Of all the outward religious duties in which I have ever been
employed as to conscious satisfaction, baptism takes the lead,
and in that blessed work three different days exceed. The
first was the evening after I was baptized; the second was the
same day, fifty years after my own baptism, when I baptized
a number of people; lastly, on my birth-day, when I was seventy
years old, I baptized eighteen persons.  I suppose I have gone
into the water hundreds of times to baptize others, and in every
case a sweet peace of conscience attended me."
It is thought well to insert a few brief extracts, written by him
on various subjects, as expressive of his views, and illustrative of
his plain, strong, blunt style.
"A barren mninistry.-Can anything be more plain, that the
calls and invitations of the gospel are to be addressed to all mankind?  To me, it is evident that nothing but a cold, cramped,
disobedient heart could object to it; and the preacher who does
not practice it, I know what o'clock it is with his soul; I consider
him an apostate from the gospel spirit. I take the opportunity
of confessing my own apostasy in this case.  Of the fifty-four
years of my ministry two-thirds at least I have been too destitute
of that tenderness of spirit that becomes the gospel; and just in
proportion to the coldness and barrenness of my soul have I
neglected to invite sinners to repent of their sins and come to
Christ. With shame before the Lord I confess my apostasy
from a gospel spirit. In those days I would be as busy as ever,
(for. I was never considered a lazy man,) but it would be about
trifles: as, whether Adam was a natural or a spiritual man; when
he was first made; whether he died a moral or spiritual death;
when he first sinned; whether God's election was so definite that
it could not be added to or taken from; whether regeneration
and the new birth were different or the same thing; and many
other poor trifles of the same kind.
"The tongue.-The Saviour says, the good man, out of the
good treasure of his heart, bringeth forth good things, and the
evil man, out of the evil treasure of his heart, bringeth forth evil




238                   JOHN TAYLORP.
things.  The way these good or evil things are brought forth is
by the use or abuse of the tongue.  A house of merchandise
hangs out part of its wares that passengers may see what is in
the shop.  The tongue is an expression of what is in the man,
and is the landing-port of all the cargo of the heart, whether the
lading be good or bad, for out of the abundance of the heart the
mouth speaketh. Please examine what kind of lading is discharged at tongue-port by you.
"Tenderness toward the brethren.-I have spoken of Christ's
people as'the apple of his eye. How tender a member is the
eye, and especially the apple of it. Let us always touch each
other with tenderness, being mindful that when we attempt to
take a mote from a brother's eye we should first get the beam
from our own  While, with a silken cloth, my friend proposes to
wipe the mote from my eye, let me take it kindly.  As in that
case the eye always gives its aid, by the flowing tear, to remove
the miote from its painful location, so when my brother comes to
me in the letter and spirit of the eighteenth of Matthew, let me
feel his touch as with a soft hand, and with a melting- heart and
flowing tears let me aid him to remove the incumbrance.
"Useless professors.-The man that gives place to the devil
so as to be nothing in the church, though nominally a member, is
what the devil has made him, a mere cipher there. A hundred
such would not make a church; a thousand ciphers will not make
the number one. Every way they turn they seem to be nothing.
There is more trouble to get them to fill their seats in the church
than their services are worth.
"T7he work of the Spirit.-The word of faith, or the Scriptures, will ultimately overcome the world.  The whole book of
God is a birth of the spirit, for holy men of old spake as they
were moved by the Holy Ghost. I consider every good sermon,
exhortation, or prayer to God, a birth of the spirit; the bringing forth of those gifts the spirit has bestowed on His church for
the benefit of mankind."




WILLIAM  HICKMAN.                   239
WILLIAM HICKMAN.
THIS venerable and truly useful servant of Christ was born
February 4th, 1747, in King and Queen County, Virginia.  He
professed religion during those seasons of ecclesiastical violence
when devoted and useful ministers of the gospel were seized and
immured within the walls of prisons, and by various other methods
most cruelly persecuted. The whole of Eastern Virginia at that
period presented-a spectacle of almost universal suffering among
the despised Baptists.  But the Word of God grew and multiplied. In the County of Chesterfield, while several ministers were
preaching from the windows of the jail, scores were converted to
God, among whom were many who afterwards stood up as public
witnesses of the truth; of this number was WILLIAM HIC1MAN,
the subject of this memoir.
Referring to the period when his attention was first arrested by
religious matters, he remarks: " Curiosity led me to go some distance to hear these babblers.  The two precious men were John
Waller and James Childs.  When I got to the meeting I could
not get sight of the preachers, there was such a multitude of
people.  God's power attended the Word, and numbers cried out
for mercy. I went home heavy-hearted, knowing myself to be in
a wretched state. I informed my wife what I had seen and heard.
She was much disgusted for fear I would be dipped too.  She
begged I would not go again, but I told her I must go and see them
dipped.  I went the next day; and an awful day it was to me.
One of the ministers preached before baptism, and then moved
on to the water, nearly a quarter of a mile. The people moved in
solemn procession, singing. Many tears were dropped, and not a
few from my own eyes."
He afterwards removed to Cumberland County, where he first
heard David Tinsley, one of the most distinguished men of his
time.  He refers in strong language to the first sermon he heard
from Tinsley, from the passage, "Thou art weighed in the balance,
and found wanting."  He says: "IHe let us know how we are indebted to God's righteous law, and if we could live as holy as an




240                WILLIAM  HICKMAN.
angel in heaven to the end of our days, he asked, how are we to
atone for all our past sins? God, by his Holy Spirit, I trust,
sent it home to my heart."
After various conflicting emotions, he was led to proper views
of the plan of salvation. When he could thus rely on Christ, he
says: "That was one of the happiest nights I ever experienced in
all my life. The next morning, when I rose and looked out, 1
thought everything praised God; even the trees, grass, and brutes
praised God."  He states that he "heard no voice," and "had
no particular Scripture applied to his heart." The thought of
" sins pardoned through the atoning blood of the blessed Saviour,"
was the all-cheering ground of his hope and joy.  He adds: "I
thanked God for all his favors. In the month of April I was baptized by that worthy old servant of God, Reuben Ford, who baptized my wife the fall before. We both joined the church after
being baptized."
After making a public profession of religion he visited the State
of Kentucky, and while there, in 1776, according to Elder John
Taylor's history, he began to preach. Returning to Virginia, he
was greeted by his brethren with joy as a herald of the gospel.
Multitudes flocked to hear the words at his lips, and his message
was attended with saving influence.  In the southern part of
Chesterfield County especially, was his ministry successful; for
here, in 1778, he was instrumental in the formation of Skinquarter
Church.  He became their pastor, and sustained this relation
until his removal to Kentucky.  In 1781 the church called Tomahawk also secured his services, and enjoyed the benefit of his labors
for three years.
His own quaint style is here quoted, as descriptive of his first
visit to Kentucky: "On the 23d of February, 1776, I started from
home with five others, to wit, George S. Smith, Edmund Wooldridge, William Davis, Thomas Wooldridge, and Jesse Low, and
in the back parts of Virginia we were joined by Peter Harsten,
Christopher Urvin, and James Parberry. We came to the resolution, three of us being professors, to have prayer every night.
Our new companions in their hearts opposed it, but submitted,
and behaved well.  We had to travel over a small and miserable
track, over mud, and logs, and high waters."




WILLIAM  HICKMAN.                   241
Exposed to the perils of such a journey, he passed on until what
is now called Iarrodsburg, Kentucky, was reached, on the first day
of April. He speaks of the town as having "a row or two of
smoky cabins," and the men found there " with their breech-clouts,
hunting-skirts, leggins, and moccasins. " He says: "I there ate some
of the first corn meal raised in the country, though but little of it,
as they had a very poor way of making it into meal. We learned
to eat wild meat, without bread or salt. We went nearly every
Sunday to hear Thomas Tinsley preach. Mr. -Tinsley was a good
old preacher; Mr. Morton was a good pious Presbyterian, and
love and friendship abounded. I generally concluded MAr. Tinsley's
meetings. One Sunday morning he laid his Bible on my thigh, and
said,'You must preach to-day.' I took the book, and turned to
the 23d chapter of Numbers, and the 10th verse.  I suppose I
spoke fifteen or twenty minutes."
As already observed, he returned to Virginia and remained,
toiling in the ministry with much success. Concerning his second
visit to Kentucky, he says that he wound up his affairs, and
started on the 16th of August, 1784.  In preaching his last sermon he represents it as a failure, for he was entirely unmanned.
He thus refers to the separation: "There were a number of
preachers present, and a weeping time it was. When we began
our journey Brother George Smith was with us, and assisted us
in our packages. Several of our friends followed us a day or
two, and Brother Smith went to help us along, for at least one
hundred miles. My oldest son, about seventeen years old, was
the best hand I had.  The other boys did their part as well
as they could. After our friend Smith left us we were more
lonesome, and missed his advice and aid. We took plenty of provisions, and drove two milch cows, that gave milk for the children and my wife's coffee.  The fatigues of the journey are too
tedious to mention. We proceeded through the wilderness. It
rained almost every day, which made it dreadful traveling.  The
waters were deep, and no ferry-boats. The children and myself
were wet, both day and night.. I had written to George S. Smith
to meet us.  The night before we got in he came loaded with
bread and meat. The next day we arrived at his- cabin, about an
hour by sun, the ninth of November.  Wet and dirty, poor
VOL. I.-Q                  21




242                 WILLIAM HICKMAN.
spectacles we were, but, thank God, all in common health.  The
Lord was with us through the whole journey."
Thus this servant of Christ, literally a pilgrim, passed these
weary days and nights in the wilderness.  Nearly three months
of exposure to savage Indians, and all the other dangers of the
way, we need not wonder how joyfully he reached the few
brethren who had gone before him.  His arrival was on Saturday. We might suppose that the next day would be passed in
repose; but no! he prepares for the public worship of God. He
could well appreciate the words of an inspired writer, "How
amiable are thy tabernacles, O Lord of Hosts!"  "The next
day," he says, "which was Sunday, there was meeting, and as
unprepared as I was, I had to preach. Three other preachers
were there. I spoke from the Fourth Psalm,' The Lord hath set
apart him that is godly for himself.' I was followed by a Methodist preacher."
Hle doubtless could understand and feel the purport of the text
from which he discoursed, on that memorable day. The inspiring
influence of the sentiment it was his to attest by happy experience.
Referring to a visit from John Taylor, he says: " Brother John
Taylor came from the north side and preached at a Brother Robertson's. William Bledsoe was there. Brother Taylor took his text,'Christ is all, and in all.' I fed on the food. It was like the good
old Virginia doctrine."
Thus, in 1784, he became a permanent resident of the State of
Kentucky.  Here he encountered peculiar trials.  The whole of
that country was but sparsely populated, while tribes of wandering savages were continually making depredations on the property and lives of the settlers. But he did not allow himself to
remain within the narrow compass of the neighborhood in which
he lived.  For a number- of years, at the peril of his life, he
visited the frontier settlements, carrying the tidings of redemption through the Son of God. The church known by the name
of the "Forks of Elkhorn" selected him at that early period for
their under-shepherd, and this position he occupied for many
years. In this church alone be baptized more than five hundred
persons. Besides the labor given to this church; he statedly served




WILLIAM HICKMAN.                   243
other churches in various directions. Elder John Taylor states,
that perhaps no man in Kentucky has baptized more converts
than William Hickman.
With reference to his labors in Kentucky, as illustrative of his attendant exposures and trials, a rather long but exceedingly interesting extract from his own narrative is herewith appended.  After
describing the circumstances of a providential call to visit a destitute and thinly settled portion of what is now Shelby County,
and the many difficulties in his'way, he proceeds:"We crossed the river one at a time, and swam our horses by
the side of the canoe. When we all got over, and put our saddles on, the moon was shining. We then had twenty miles to go
in the night. Sometimes it was snowing, and then the moon
shining. We crossed Benson nineteen times. At some fords the
ice would bear us over, at other fords some steps would bear us,
the next step we would break in.'We continued this disagreeable road until we fell on the waters of what was then called the
Fish Creek. We passed a number of evacuated cabins, the owners of which had either been killed or driven off by the Indians.
It was a very cold night. We had no watch along, but we judged
it must have been two o'clock in the morning when we called at
the fort gate for admittance. The old gentleman was not at
home, and the old lady had all barred up. It was some time before we could convince her who we were, as she was afraid of a
decoy.  But at last she let us in. The weather being so cold,
she had given us out; but she soon had a good fire raised, and a
warm supper, or rather breakfast; put all to bed, and covered us
up warm.
"Early in the morning she sent out runners to the different
forts, and about noon collected one of the rooms nearly full of
people. About two years before, a small church was constituted
by two old ministers, Brother William Taylor, of Nelson, and
John Whitaker, of Jefferson. I believe eight in number. The
Indians were so very bad among them that they scattered, and
kept up no government. They could not meet together, and
nobody preached to themtill I went as above named. I preached
on Saturday night and Sunday to nearly the same people, and
knew none of them but what went with me. On Sunday night I




244                WILLIAM HICKMAN.
went about a mile to another fort, and I hope the Lord did not
send me there in vain. On Monday morning I was to start home.
This short visit attached our hearts to each other.  They insisted
very hard for me to leavethem another appointment.  At last I
consented to come again.
"I repeated my visits to them, and baptized a number. The
church grew. While going from meeting to meeting, sometimes
twenty or thirty in a gang, we were guarded by the men. It
looked more like going to war, than to a meeting to worship God.
They urged me hard to move among them. I told them that request could not be granted; I had not long been moved to Elkhorn; I was attached to my people there; I could not leave
them; besides all, they had given me a little home; I felt bound
to them as long as I lived. Buying and selling never was my
object. Then they told me if I could get some good minister to
come and live with them, it would be what they wished. I told
them I would do my best for them. Brother Joshua MIorriss had
just moved to the country, and I thought he would suit them. I
saw Brother Morriss, told him the situation of that people, and
their wish. He consulted himself and family. I told him if he
would take a tour there, I would go with him. We both went.
Himself and people were pleased with each other. Soon after he
moved, and his labors were much blessed. The church grew and
flourished; but many a tour I took with him, long circuits round,
till at last, concluding they were well supplied, I gave out going
so often. But now I know of no county in the State so well supplied as Shelby-flourishing churches and good ministers. Great
changes have turned up in thirty odd years. I went in front
there, through cold and heat, in the midst of danger, but my
God protected me till now; blessed be his name!"
He lived to see a very old age. In 1822 it was remarked, by
one of his most intimate fellow-laborers, "Though now about
seventy-six years of age, he walks and stands erect as a palmtree, being at least six feet high, and of rather slender form. His
whole deportment is solemn and grave, and is much like Caleb
the servant of the Lord, who at fourscore years of age was as
capable to render service in the war as when young. This veteran can yet perform a good part in the gospel vineyard.  His




WILLIAM HICKMAN.                    245
style of preaching is plain and solemn, and the sound of his voice
like thunder in the distance; but when he becomes animated, it is
like thunder at home, and operates with prodigious force on the
consciences of his hearers. His mode of speaking is so slow that
his hearers are sometimes in advance of him in the subject he is
discussing. "
The testimony of his intimate friend and Christian brother,
John Taylor, is worth insertion here: " Mr. Hickman, in the
spring of 1785, moved from the south side of Kentucky, and
lived in South Elkhorn neighborhood. A number of his children joined the church.  One of them, his son William, is now
the pastor of a respectable church on South Benson. Under
the labors of Lewis Craig, Hickman, Sen., and other visitors,
South Elkhorn soon grew up to be a large and respectable
church; they put up a framed meeting-house, not far from the
brick one now standing, and it was the first house of worship of
any kind on the north side of Kentucky.  Though William Hickman and I were not members at the same time, yet we have been
both connected with South  Elkhorn Church, and are now
near neighbors. This man has had a large range in Kentucky,
for here he has been a faithful laborer nearly forty years. He is
truly a seventy-six man, for in 1176 he paid his first visit to
Kentucky, and here, the same year, he first began to preach.  In
early times, and in the face of danger, he settled where he now
lives. For a number of years, at the risk of his life from Indian
fury, he preached to the people of Shelby County and other frontier settlements."
He was twice married, and had the happiness of rearing a
number of children, most of whom became the disciples of the
Redeemer.  One of his sons entered the ministry and has been
eminently useful.
We approach the period of dismission from his labors. Well
may he be accounted a laborer who had well performed the duty
assigned him. Something like twenty churches had been constituted by him, and in a single year he had baptized more than five
hundred persons. It was a sublime spectacle to behold this old man,
scarcely relaxing his labors when he had reached his fourscore
years.  He says: "I have nearly come to the close of my poor
21 




246                    GEORGE EVE.
pilgrimage.  I am now in my eighty-first year, and have a greater
charge on me than ever. I am called upon to attend three other
churches besides my own, which takes up all my time. But I
want to spend my latter moments to God's glory. I am a poor
sinner; but believing that the great God knew me from eternity,
and included me in his great purchase, he called me by his spirit,
and made me willing to be saved through faith, and that not of
myself,-He deserves the glory."  Such were the sentiments he
breathed in his declining age, after a life-long proclamation of
the blessed gospel.  That gospel he loved as the foundation of
all his hope, and he was willing to spend and be spent in making
it known to others. He preached the Word to the very last. He
had joined his son, and with him was employed in his cherished
work. It is said that, being unwell, he turned his steps homeward, in company with his son; but he could proceed no farther
than Frankfort, where, at the house of -a friend, he sunk into the
embraces of death as tranquilly as a slumbering infant in the arms
of its mother. To the last he spoke of Jesus. That name was
above every name to him. In the midst of his joyous contemplations and praises he passed away. This was in the latter part
of 1830, he having reached his eighty-fourth year.
He was buried at the Forks of Elkhorn.  Precious dust I It
is a sacred deposit, over which his great Redeemer watches, and
which will come forth again, at the resurrection morn.
GEORGE EYE.
GEORGE EVE was a native of Culpepper.  He was born in
1748. During his earlier years he seldom, if ever, heard the
gospel proclaimed in its purity, until Elder David Thomas and
others visited the neighborhood in which he resided and made
known the tidings of salvation.  In 1772 he professed religion
and joined the Baptist church.  He soon began to exhort, and
afterwards to preach.  In 1778 he was ordained and became the
pastor of F T Church, and, when Elder Craig removed to Ken



GEORGE EVE.                      247
tucky, of Blue Run, in Orange County. For the space of twelve
years he continued to preach with astonishing success in Virginia,
and large numbers acknowledged him as the instrument of their
conversion. But in 1790 he emigrated to the State of Kentucky,
and settled near Georgetown. With his wonted zeal he engaged
in ministerial duties, receiving the kindest attentions from those
among whom he had determined to reside.  No special influence
seemed at first to follow his ministrations; but about the year
1800, a most extensive revival of religion was enjoyed, to some
extent the result of his exertions. This was said, by one of his
friends, to have been the most remarkable period of his life. His
success in winning men to love the Saviour exceeded that of his
whole previous ministerial career. Nearly all his time was devoted to the labor of preaching and exhortation.
As he had reached an eminence in popular favor, it might have
been expected that some effect unfavorable to his Christian temper would have been produced. But it was far otherwise. He
was the same humble, unassuming, spiritually-minded man he had
always been, and indeed only seemed to shine the more in those
respects the more he received the caresses of his brethren and
friends.
In describing his person, a brother represents him as having
been six feet high, of genteel figure, and handsome appearance;
his eyes were blue, and his hair inclined to be light.  In his
general mien there was something peculiarly attractive, which,
united with his naturally amiable disposition and his Christianly
deportment, contributed so extensively to render him the subject
of popular regard.
Thus Elder Eve continued to adorn the doctrine of God, his
Saviour, until a very short period before his death, when, painful
to relate, he allowed himself to be overcome by the intoxicating
draught. Confession before his brethren in the most humiliating
terms was made, and he was forgiven, but again he was overtaken. It being then the uniform custom to present the beverage
of ardent spirits as a token of kind feeling, and moving as he did
among the most refined circles, the temptation to indulge too
freely was strong, and in his case prevalent. But this was no
apology for his offence.




248                     JOHN KING.
What a melancholy lesson does this teach his successors in the
ministry! None are so lovely in character, so respected by the
world, or so deeply rooted in the affections of the pious, as to be
exempt from the temptations common to man.  And the Christian minister will never reach a point, on this side of the grave,
when he will not need to watch and pray that he enter not into
temptation. This admonition of the Saviour ought every day to
be heeded especially by him, for if he fall into sin, he sins not
alone; others to a woeful extent are liable to be involved in unbelief, sin, and ruin.
JOHN KING.
JOHN KING was a native of Brunswick County.  The circumstances of his parents were extremely dependent, and his opportunities of improvement were, in consequence, scanty. His attention to religious subjects was arrested in early youth. About
1773, Elder Samuel Harriss, with others, preached in the neighborhood where he lived, and many believed to the saving of the
soul. A considerable excitement was the result. Crowds attended
the ministrations of God's servants, some curious to see these New
Lights, and others with sincere desire to hear and know the
truth. The ordinance of immersion also, having been rarely witnessed, excited much interest.  A baptismal scene was the means
of arresting Mr. King's attention to spiritual things. He attended
at Harper's Mill on one of these occasions, more for the purpose of
amusing himself than to receive benefit; and, that he might enjoy
his sport unobserved, he concealed himself beneath the mill-wheel.
But the Lord's eye was upon him, and his laughter was turned into
mourning.  He came from his hiding-place with the arrows of the
Almighty sticking fast in him, and with anguish unutterable he
hastened homeward.  The night was passed without rest, and he
arose to behold the sun, but no hope beamed upon his benighted
soul. In this state of mind he continued for many days.  All
society was cautiously avoided. He would wander for whole




JOHN KING.                      249
hours in the wilderness, brooding over his wretched condition, and
for some time no person knew or suspected the cause of his gloom.
It began to be supposed that he was suffering a temporary derangement of mind, and was called by many the distracted boy. After
concealing his grief until he found himself more and more miserable, he determined to divulge his feelings to a Baptist minister,
then in the vicinity of his father's residence.  The man of God
directed him to believe in the Lord Jesus Christ. He went away
astonished and offended at the advice he had received. That his
sin was great he was willing to acknowledge, but he could not
perceive how a holy God might accept and save him until he
should become a holy man. For this he was groaning and striving, and his heart cherished the hope that some method of making
himself better would be recommended by his spiritual adviser. In
all his inquiries, he was still informed that Christ died for sinners,
and that he must be saved, if saved at all, by the mere mercy of
God through Jesus Christ. At length his proud heart yielded.
He saw that God could be just, and yet justify the ungodly
through Christ. This humiliating truth became the joy of his
heart. Now the plan of salvation was beheld in all its simplicity,
freeness, and fullness. He returned to see the minister with a new
song in his mouth, being willing not only to rejoice in, but to acknowledge the Saviour.  He was shortly after baptized.
It has been hinted that he was at that time quite young. He
soon cherished a desire to preach the gospel. For a long period,
even after he began to exercise his talents in public addresses, he,was oppressed with a fear that he was not called of God to this
work. While anxious to do good to his fellow-men, he was ready
to exclaim, "who is sufficient for these things?"  In this early
stage of his Christian career the Lord laid upon him his chastening hand. Some injury was sustained in one of his legs, which
threatened the loss of life, and it became necessary to suffer amputation. During this confinement he was brought to the conviction that it was his duty to preach. He afterwards believed
that the affliction was designed by his Heavenly Father to settle
this question. The matter was indeed determined to his own
satisfaction, and he was willing to count all things loss for the excellency of the knowledge of Christ Jesus his Lord. As soon as




250                    JOHN KING.
the maimed limb was sufficiently healed, he began in all the surrounding country to declare the unsearchable riches of the grace
of God. Large numbers attended to hear the youth with a
wooden leg preach, and many who went from mere curiosity returned to pray. Thus the trial, through which he was brought
redounded to the glory of God, and to the interests of immortal
souls.
After Mr. King's devotion to. the ministry he applied himself
diligently to the cultivation of his mind. His progress in knowledge was rapid.  It is said, that having married a woman of
education, he received much valuable information under her
tuition. She appropriated much of her time in affording such
assistance as he needed. A great improvement in his manner of
preaching was perceptible, and his influence was extended beyond
his native county. He was for a short time pastor of Malone's
Church, in Mecklenburg, and in that vicinity was quite useful.
A few years after his entrance into the ministry, he removed to
Henry County, where he spent the remnant of his life. Within
the limits of the Strawberry Association he exercised a commanding influence, and was much beloved by all his brethren. He
officiated as pastor of Leatherwood and Beaver Creek Churches
for many years. Until 1821 he continued to work for God, when
he was released from the sorrows of earth and admitted to the
joys of heaven. At the time of his death he was about sixtyfour years of age.  The Strawberry Association at its meeting
in May, 1821, thus notices this event: "The Association is
called with regret to announce that our aged brother, John King,
has, since our last meeting, been removed to the world of spirits.
He was long a zealous and successful advocate of evangelical
truth in this district."
Elder King was a man of strong mind. As a preacher he was
inclined to be doctrinal. He knew how to bring from the treasury
of the Word things new and old. In Semple's History of the
Baptists, published in 1809, a reference is made to his character
as a minister in the following language: "Few  men open their
mouths in the pulpit more to the purpose than Mr. King; his
language is strong and nervous; his ideas clear and perspicuous;
his manner warm and animating, and his countenance grave and




THEODORICK NOEL.                   251
solemn. Though modest and unassuming out of the pulpit,
when he ascends the sacred stand he speaks as one having
authority; he lifts up his voice and commands all men to repent.
His life has been an honor to his Master's cause, and when he
has ceased to suffer here, doubtless his death will be glorious."
THEODORICK NOEL.
"WAs baptized (according to the notice of him in Semple's
History) in August, 1773, being then a young man, it is thought
some few years upwards of twenty. He shortly afterward began
to exercise a gift in the way of exhortation and preaching, and
soon became popular among the Baptists, and those who were
attached; to their meetings.
" Education among the common class in Virginia was far from
being as diffusive at that period as it has since become; and
ELDER NOEL'S stock of improvement in that way was but scanty.
With a considerable share of natural sagacity, however, and some
degree of inventive power, his preaching talent was held in
high estimation by the mass of his hearers; though it was in
what is called the gift of exhortation that he was considered to
excel. With a voice deep-toned and loud, but not harsh nor discordant, and a flow of words uttered in a sort of tuneful modulation, and attended with considerable unction, -his exhortatory
addresses were powerfully impressive, and stirred the feelings of
many of his auditors to a high degree. I have often witnessed
the effect of his declamations; and my own early religious impressions were, at such times, often excited and quickened.
In the course: of the great revival, (as it has been called,) in
1788-89, a season when the passions were more freely indulged
in religious exercises than they have been of late years, it was
nothing uncommon for numbers in the congregation to be visibly
and audibly wrought on in a powerful manner; and this was more
remarkably the case under Elder Noel's ministrations. The commotion generally appeared toward the close of the sermon.




252                 THEODORICK NOEL.
Paroxysms of feeling were often excited, and crying out, and
falling down, were not uncommon.  Some were distressed with
conviction. Some animated with rejoicing. In this state of
things, of course there was often loud noise; but louder still,
like the varied notes of a trumpet, was heard the thundering
voice of the preacher. Then it was that his peculiar talent was
in full operation; while standing among the people, or slowly
moving here and there, he poured forth the full volume of his
voice in declamation and exhortation to those around him, or in
prayver for those who fell on their knees to express their desire.
"The life of Elder Noel does not appear to have been marked
with interesting incidents. The'young woman' mentioned in
Semple's History as the first person baptized by Elder Noel, (on
account of which her brother made an assault on him in the water,)
was afterwards Sister Goulden, who lately died at an advanced
age, a resident of Caroline.  I have heard her relate the circumstance of the case."
The above tribute to the memory of a devoted, useful minister,
was prepared by Elder Andrew Broaddus, who had been familiar
with his whole history. This testimony was corroborated by
Semple.  "Few men," he says, "have been more successful in
the ministry than Mr. Noel.  It is probable he has baptized as
many persons as any other preacher now living in Virginia;
among them have been a number of preachers, some of whom
rank high in the ministry as men of talents and usefulness.  He
is now, and has been for many years, pastor of the Upper King
and Queen Church.  The first that Mr. Noel baptized after he
was ordained, was a young woman. Her brother promised to dip
any person that should dip her.  In fulfillment of his word he
made the attempt, but could not succeed. Being pursued by
some of the wicked, who resented this treatment of the preacher,
he was obliged to make the best of his way off. He died a few
weeks after, having first sent for Mr. Noel to ask pardon. Mr.
Noel's talents seem singularly calculated for a revival."
The above statement respecting the success of Mr. Noel. is sustained by the history of the churches he served, and by other
churches in the Dover Association.  He contributed not a little,
if not mainly, to the origination of Salem Church, and was, at




IVERSON LEWIS. -                  253
different periods, and for many years, pastor of Salem, Upper
Essex, and Upper King and Queen Churches. These churches,
through his instrumentality, received large accessions.  He commenced his pastorate at Upper King and Queen Church in 1780,
and for a succession of years, up to 1788, regular accessions were
made. For two years from this period an extensive revival was
enjoyed. "It was usual for Mr. Noel," says Semple, "to baptize at
every monthly meeting; and for many months there were seldom,
if ever, less than twenty baptized, but more frequently forty, fifty,
and sixty; many of them respectable private persons, and three
or four preachers."
The same was true of Upper Essex Church. At one time, in
connection with his body, Elder Noel baptized seventy persons;
and during the revival of 1812, under his ministry, the church
letter reported an increase of three hundred and twenty.
Thus this honored servant of Christ lived and labored. He
was ready, when called away to the rest of heaven.  He died on
Friday, the 27th of August, 1813.  Few men were more beloved
in life or lamented in death. Even to this day, the churches he
served hold his lovely spirit and zealous labors in grateful
remembrance.
IVERSON LEWIS.
IVERSON LEWIS was the son of John Lewis, whose father,
Zachary Lewis, emigrated to this country from Breckwork, in
Breckworkshire, Wales, in the year 1692, at which time he settled
in the County of King and Queen, State of Virginia. Iverson
was born the 4th of March, 1741, at the family residence in King
and Queen, where he lived and died.  He was educated in the
established religion of his day. When he attained the age of
manhood he considered himself so pious that he went to the
communion-table on all sacramental occasions, and thought himself prepared for heaven. It had never entered his mind that anythingo more than a conformity to the regulations of the Episcopal
church was necessary to obtain eternal life, the Word, of God
being scarcely ever read by him. Hearing of a preacher traveling
VOL. I.                    22




254                 IVERSON LEWIS.
through the country proclaiming to the people that they must be
born again, he was astonished, and, Nicodemus-like, asked how
can these things be? About this time John Waller passed through
his neighborhood; he had heard of him, and entertained a contemptible opinion of his sentiments, considering him a wild
enthusiast. But determined to hear what he had to say, he found
a congregation assembled under a tree, while Mr. Waller was
addressing the people from this text, "Ye must be born again."
He paid marked attention to the sermon, and before the preacher
had concluded he found his prejudices entirely removed, himself
convinced that he had been shrouded in darkness, and, without
repentance toward God and faith in our Lord Jesus Christ, he
must be lost.  He now felt the horrors of a guilty conscience;
and, with a determination to seek salvation, he finally received
pardon and peace to his troubled spirit through the blood of
atonement.  He soon considered it his duty to endeavor to convince all around him of the truth of that religion which he had
before despised.  His efforts were not in vain, for many, through
him, believed and turned to the Lord   Thus, before his union
with any church he began to impart the knowledge of Christ to
others.
Upon searching the Scriptures he became convinced that immersion was a scriptural practice, and believers the only proper subjects; he was accordingly immersed about the year 1770 or 1771.
Although his talents as a preacher were not above mediocrity,
yet he accomplished much; his ardent zeal, his indefatigable
industry, his unwavering faith, enabled him to overcome all opposition, and to make his way amidst persecutions of various kinds,
so that he was instrumental in spreading the gospel all around
him, and of enlisting numbers into the service of Jesus Christ.
Few men possessed, in a more eminent degree, the gift of exhortation.  He was always warm and pathetic in his'public addresses.
His manners were gentle and refined; and although it was his
common custom, in public and private, to converse with and
admonish all persons, yet it has been observed of him, that he
was never known to give offence. He was so mild, so gentle, and
yet so dignified, that all were struck with his superior excellence
as a man and Christian, and were at once disarmed of their




JOHN BOWERS.                    255
enmity to religion, and felt a reverence for his character.  In
1775, he constituted the church called Mathews, in the county of
that name, and continued to visit them once a month for many
years, as pastor, a distance of about fifty miles.  He also constituted two churches in the County of Gloucester, about the year
1790, and continued to visit them several years as their minister..
The approach of advanced age, however, made it necessary for
him to discontinue his regular ministrations to these distant
churches, and to confine his labors to those in his more immediate
neighborhood, in King and Queen, and Middlesex Counties,
where he continued his regular pastoral duties until December,
1814. About the latter part of that year he became more feeble,
and was confined to bed until the 5th day of January, 1815, when,
in the full possession of all his mental faculties, with strong faith,
relying on Him in whom he had believed, and without a pang, he
gave up the ghost.
JOHN BOWERS.
THIS devoted servant of God was borin in Nansemond County,
in 1753; about 1774 he heard the gospel preached by Elder
David Barrow. The Word was clothed with power from on high,
and reached his heart; he was convinced of sin, and soon became
a believer in the Lord Jesus, was received into membership by
the church at South Quay, and baptized by Elder Barrow, in 1775.
His warm and zealous heart was drawn out in desires for the
salvation of sinners, and he soon commenced holding evening
meetings, in which he would read the Scriptures and exhort the
people to turn to the Lord. In a few years he settled in the
neighborhood, and became a member of the church at Black
Creek, Southampton County, where, in 1798, he was regularly
set apart to the sacred work of the ministry.
After the removal of Elder Barrow to Kentucky, Elder Bowers
was called to the pastoral care of Black Creek, South Quay, and
Western Branch Churches, which he continued to serve during
his life. Although his talents were not above mediocrity, yet




25G                 BENJAMIN WATKINS.
such was his zeal that he became a useful and quite an acceptable
preacher.  He was seldom known to preach or to pray in public
without shedding tears.
He was a great lover of Associations, and for many years,
when present, presided as Moderator.  IIe was an affectionate
husband, a tender parent, an indulgent master, and a kind neighbor, and in every sphere of life in which he was called to act he
proved himself to be a man of God.  Having thus fought a good
fight, finished his course, and kept'the faith, he yielded his soul
to God his Saviour, October 17th, 1815, aged sixty-two years.
BENJAMIN WATKINS.
ELDER BENJAMIN WATKINS was born in Powhatan County,
July 5th, 1755. His father died when he was only three years
of age.  His mother, though a stranger to vital godliness, was
not negligent of the externals of religion, but taught him short
prayers, and endeavored to instil into his mind such principles as
she supposed necessary to prepare him  for usefulness in this
world. She maintained a most rigid discipline in the management of her family, and required them regularly to attend the
services of the Episcopal church.  Benjamin from  a child was
remarkable for his strict moral habits.  When but nine years old
he was the subject of serious impressions, which were banished
from his mind from time to time until he had reached his nineteenth year, when he became a happy believer in the Lord Jesus
Christ. Until this period he had not been accustomed to hear
the gospel in its purity; nor had he, amid all his convictions, been
conscious of his entire guilt and helplessness.  With reference to
his conversion he says: "I was brought up strictly, and often
went to church, said prayers, etc.; but after the Lord was pleased
to send his glorious gospel in our land, I was convinced that I
was a poor sinner, and could never obtain rest but in the Lord
Jesus Christ."
Owing to strong apprehensions that he might be deceived, he




BENJAMIN WATKINS.                   257
delayed connection with the church for more than two years. The
great adversary knows well what is most likely to deter the child
of God from walking in the path of duty. If he can disturb the
mind by perplexing doubts concerning Divine favor, and thus
prevent an active devotion to the Redeemer's will, his end is
gained as well as when he can induce to entire thoughtlessness on
eternal things. Having obtained clearer views of the plan of
salvation, and exercised a more simple reliance on its provisions,
Mr. Watkins was baptized, September 22d, 1776, and became a
member of the church at Powhatan Meeting-house, then known
by the name of Dupuy's.
When speaking afterwards of this event, he remarks: " I could
not venture at first to give a relation of the work of God, lest I
should impose on the church; not that I had any scruples relative to believers' baptism, for I was convinced of that by reading
the Word of God.  I have often wondered how Christians could
neglect this plain command of Jesus Christ, but believe that the
glorious time is rolling on when all the saints of God will see
eye to eye, when infant sprinkling will be done away, with every
other human tradition, and Jesus will be king of Zion and his
name one. Then will all submit to believers' baptism, and embrace each other in heart and hand, and glorify together our
Heavenly Father."
He began to preach in 1783, but was not ordained until March
19th, 1786. The Presbytery which attended his ordination were
Elders George Smith, James Dupuy, and John Goode. For
several years he was employed in teaching a school, and consequently was not then wholly given to the ministry. But from
1790, the greater part of his time was engaged in traveling,
and in various respects he was made a blessing to the cause of
Christ.  Through him many were brought to God, and churches
established and enlarged. In prosecuting his work he was laborious and persevering.  He traveled extensively, proclaiming
wherever he went the unsearchable riches of Christ.  It was his
ambition to occupy the most destitute portions of the Lord's
vineyard. In the latter part of his life he annually performed
tours throughout Chesterfield, Amelia, Nottaway, Brunswick, and
TIunenburg, for the special purpose of doing good. His memory
VOL. T. R                22 *




258                 BENJAMIN WATKINS.
will long be revered by many in these counties. In him, when
almost unsupplied with religious instruction, they found a friend
willing to make sacrifices and endure hardships, that they might
be benefited.  His regular yearly visits were anticipated with
unfeigned joy by them; and when he did come, he came in the
fullness of the blessing of the gospel of Christ.
It is proper that something be said of his manner in the pulpit.
He was to some extent eccentric, though without seeming to be
aware of it.  His illustrations and allusions were homely and
sometimes wanting in dignity.  No one, however, could accuse
him of intention to amuse. While a smile was almost unavoidably
produced by his anecdotes, he himself remained grave.  There
was a perfect simplicity in all he said and did. He was remarkable, too, for the earnestness with which he urged the doctrines
and precepts of the gospel.  His addresses were generally of the
hortatory kind.
AMr. Watkins was peculiarly scrupulous in all his business transactions with his fellow-men. To "owe no man anything," was
a maxim to which he rigidly adhered through life. Those who
name the name of Christ cannot be too punctilious in the faithful
execution of all their pledges; especially is this true with regard
to him who calls himself a teacher in spiritual things. There
have been those who acted as if it were a matter of comparatively
little importance to discharge pecuniary obligations, and thus
have seriously injured the cause of religion.
His piety was of the most uniform character.  It was the result
of principle. The great business of his life was to do good.
Whether abroad or at home he was an Israelite indeed, in whom
there was no guile. As the head of a family, he always manifested the deepest concern for their spiritual welfare. Of his ten
children, nearly all became the subjects of conversion.  He was
also an ardent lover of good men, and exerted his influence to
promote the harmony of the churches. "It is," said he, "a remark of the wise man,'two are better than one, and a threefold
cord is not quickly broken.' The brethren should be helpers of
each other. The feeble state of infants, the unwary steps of
youth, the decrepitude of old age, and indeed the inability of individuals to execute business of agriculture and mechanism, all




BENJAMIN WATKINS.                   259
evince the utility of society in civil life.  Nor are the arguments
in favor of union in religion less conclusive."
Elder Watkins was also a warm friend of those measures which
are employed by the church to spread the knowledge of a Saviour
through the earth.  In reference to the prospect of accomplishing this object, he observes: "The days in which we live are
pregnant with wonders.  Are not these the days foretold by
ancient prophets, when the stone cut out of the mountain without hands, shall fill the earth with the glory of God? Is it not
the mighty angel flying in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and
to every nation, and kindred, and tongue, and people, saying,
with a loud voice,'fear God, and give glory to him; for the hour
of his judgment is come'? In the distribution of the word of
truth are not party names and prejudices to crumble, totter, and
fall, and all the church in this grand work to become one? The
beams of truth have begun to dawn on almost every land, and
the Lord is adding to the church daily such as shall be saved."
In giving encouragement to these efforts, he did not satisfy himself with appeals from the pulpit. He was a man of deeds as
well as words.  Regularly every year he called on a friend in
lRichmond, and deposited a sum of money to be appropriated to
objects of benevolence. In his views of truth, he was sound and
scriptural.  When in the pulpit, he delighted to dwell on those
doctrines which are most essential to be known. "Every parcel
of truth," he used to say, "is as precious as the filings of gold.
A man may sell his house, his lands, his jewels, but truth is
a jewel that exceeds all price, and must not be sold. While
error and ignorance are still abounding in the world, while Deists,
Arians, and Socinians are active, let us, as the people of God,
earnestly contend for the faith once delivered to the saints.  Let
us at all times and in all places watch and be sober."
It was the will of God that his servant should live to a good
old age.  He continued to labor in the ministry until a few days
before his death.  On the Sabbath before he died he preached
twice with his accustomed warmth; his last sermon was founded
on the prayer of the publican, " God be merciful to me a sinner."
This was with him a darling theme.  He had been frequently




260                BENJAMIN WATKINS.
heard to say that this prayer was suitable to be offered by him:
for he felt himself to be a sinner. About this time the work of
the Lord began to revive among the churches of his charge. For
this he had long been deeply solicitous, and was often known to
say, if he could live to see another revival of religion he should
rejoice to die.
The Wednesday before his death a church meeting was held to
receive one of the first subjects of the work, which was then beginning to be manifest. He was too much indisposed to leave his
bed. The church determined to meet at his house; and though
he was quite ill, he proposed several questions to the candidate,
and manifested a peculiar interest in the relation she gave.  On
Thursday and Friday he became much weaker, and was conscious
that he was near his end. A perfect resignation to the Divine
will was exhibited, and a comfortable assurance enjoyed that he
should soon be with Christ. On Lord's day morning, July 17th,
1831, he breathed his last, in the seventy-sixth year of his age.
Thus died this venerable servant of Jesus Christ, who for the
space of forty-eight years had been employed in his vineyard.
During this period he had preached more than six thousand sermons, being rather more than an average of one hundred and
thirty-two for every year he labored in the ministry.
The following extract of a letter written by him to Dr. Rippon,
of London, will illustrate something of the spirit he evinced.. It
is dated Powhatan County, April 28th, 1800: "Although you
are a stranger to me in person, yet I hope we are not strangers
to each. other in mind. I wish to have an acquaintance with you,
as your name is familiar to us.  I have, after my feeble manner,
attempted to preach the gospel of Christ nearly seventeen years,
and have lived to see several revivals of religion in Virginia, especially in different churches of the Middle District Association.
Before the late work commenced wickedness had run to a very
great height, infidelity and irreligion abounded on every hand,
and professors had become very carnal; there were but few names in
Sardis that had not defiled the garments.  I had awful thoughts
respecting our condition, and fearing that some judgment would
befall our happy land. But, contrary to my fears, did the Lord
visit us in a way of mercy, by first stirring up the people, causing




MARTIN DAWSON.                   2I61
them frequently to assemble together, and carry on his worship by
fasting and prayer. The sacred flame has spread to and fro, in
various parts of Virginia, so that we may truly say,'the Lord
hath done great things for us whereof we are glad.'
"Our church at Spring Creek has added by baptism, since the
revival, upwards of one hundred and fifty members. Chesterfield
Church also has received about the same number, or more. Powhatan Church about one hundred. Elder Webber's church, called
Dover, belonging to the Dover District, yet hard by us, has added
about one hundred members. The work has been chiefly among
young people, while the old, who have lived to see several revivals,
are still left out, exposed to God's wrath. The Lord have mercy
upon them.
"Since the late revival in Virginia, the ministers have traveled
more than formerly. Brother Jacob Gregg, one of the missionaries to Africa, paid us a visit last January. He appears to be a
very intelligent man; his preaching was well received by the
churches.  He lived not far from  Norfolk.  My own home is
about twenty miles from Richmond, the metropolis of Virginia.
"I shall conclude my letter with the words of Aaron and his
sons, when blessing the people:'The Lord bless thee and keep
thee; the Lord make his face to shine upon thee, and be gracious
unto thee; the Lord lift up his countenance upon thee, and give
thee peace."'
MARTIN DAWSON.
MAIRTIN DAWSON was au efficient member of the Albemarle
Association. He was born in the year 1744. When he had
reached his thirtieth year his heart was brought under the influence of truth by the preaching of Elder David Paterson, by whom
he was baptized. He at once began to preach, though with much
fear and trembling, often being ready to yield to the impression
that he was not called to the work of the ministry.  However, he
continued the practice of speaking in public, until it was judged




262                JAMES SHELBOURNE.
by his brethren expedient to urge him forward as qualified to fill
the pastoral office. On the day of his ordination Ballenger's
Creek Church was constituted, and he invited to officiate as their
spiritual shepherd.
As the pastor of this church he was eminently useful; several
interesting seasons were enjoyed, when converts were baptized
and added to the people of God. As might be expected under
such circumstances, he was extensively known and beloved in the
county where he labored. For many years he presided over the
deliberations of the Albemarle Association with much dignity.
Besides the church called Ballenger's Creek, he served at different times several other churches.  His talents, though not
showy, were of the useful kind.  He did much good.  The confidence of all classes of men reposed in him as long as he lived.
During his last sickness he conversed freely concerning his departure hence, and sometimes said, while he dreaded the pains of
death, he had nothing to fear beyond the grave. Hie desired that
no funeral sermon should be preached at his decease. To the rest
of heaven he has doubtless gone.
He married in early life, and was the father of a numerous offspring, for whose support, by his industry, he made ample provision.
JAMES SHELBOURNE.
ALTHOUGH the highest attainments of human excellence are
comparatively mean, it should be ours to "mark the perfect man
and behold the upright," that we may follow him as he followed
Christ. It is true, that excellence of temper and purity of life
deserve our imitation, though they be seen in one who occupies
an obscure station in the church; at the same time, there are men
in whose lives circumstances appear of such marked interest as to
force them upon our attention and demand our respect. In no
case is this observation more forcibly illustrated than in the
biography of ELDER JAMES SHELBOURNE.




JAIMES SHELBOURNE.                   263
This devoted servant of God was born in James City County,
November 29th, 1738.  He had the affliction to lose his parents
in early life, so that he was destitute of many advantages which
he might otherwise have possessed.  At the early age of seventeen he removed to Halifax County, shortly after which, his mind
was arrested to solemn inquiry on the subject of religion.  This
concern arose from a sermon delivered by Elder William Murphy,
on Romans, xiv. 17.- It appears, however, that these convictions
were not of that lively character which produce repentance unto
life, for it was not until 1769 that he became properly sensible of
his character as a sinner, justly condemned by the righteous law
of God. During this year he was so deeply distressed, that for
the space of three months he was unable to attend to his domestic
affairs, applying himself to a rigid course of fasting, prayer, and
reading the Scriptures.  In a trial of his own strength he was
ultimately brought to realize his weakness, and to receive with
consolation and hope the atonement of Christ. Having thus been
delivered from the kingdom of darkness and translated into the
kingdom  of God's dear Son, he made a public profession of
attachment to his cause by baptism, in 1770.
From this period his labors as a minister of the gospel commenced.  He cherished a peculiar anxiety to be useful by publishing the way of salvation. So powerful was this sense of duty,
that he has often been heard to say that it would be as difficult
for him to desist from preaching as to hold coals of fire in his
hand without shrinking; and that if he could not be allowed to
preach without a pecuniary sacrifice on his part, he would labor
with his hands six days to be allowed that privilege on the seventh.
This restlessness of spirit did not arise from a wish to make a display of himself, nor from any visionary or unscriptural impression,
but from a settled conviction of the wretchedness of a world lying
in wickedness, and of the boundless sufficiency of Him who was
made a sacrifice for sin.
In 1775 he was ordained, and took the pastoral charge of
Reedy Creek Church, Lunenburg County, containing at this time
thirty-six members.  Having thus been made an under-shepherd
over the fold of Jesus, he, for some time, without realizing his
wishes, manifested a deep anxiety for the enlargement of Zion's




264                JAMES SHELBOURNE.
borders. It, however, pleased the Lord, who hears the prayers
of his people, to revive his work in the bounds of Reedy Creek
Church, when about fifty were added to the Lord. Here we beg
leave to introduce a quotation from  Semple's History of the
Virginia Baptists relative to this circumstance:"Mr. Shelbourne is one of the most religious men living. He
seldom talks on any other subject. It is easily conceived, then,
that whenever Zion languishes, he feels his portion of sacred
sorrow expressed by the Prophet Jeremiah, ix. 1. It will also be
admitted, that of this mourning, the church with which he stood
connected in the solemn office of pastor would share her full
portion.  Such was the case for several years.  The state of
religion in Elder Shelbourne's church was truly lamentable; he
felt it and mourned. God heard his groans and removed his
complaints.  He is often pleased, however, to take strange ways
(strange to mortals) to effect his purposes.  It was deeply impressed on Elder Shelbourne's mind, that if he would make a
religious feast, or, in other words, if he would invite his neighbors
generally to come to his house, and there, for two or three days,
entertain them with such as he had, and at the same time employ
every opportunity in exhorting them to repentance, etc., that the
Lord would thereby begin a goodly work:. he tried it and succeeded. He first made an appointment at the meeting-house,
and thence invited them, one and all, to his own house. Many
went, and the time was occupied in the most devout manner;
singing, prayer, exhortation, were all in their proper seasons
attended to; the heavenly shower descended; the souls of many
were refreshed, and from that time the work went on to the
conversion of great numbers."
Besides this, other times of refreshing were enjoyed under the
ministry of Elder Shclbourne, so that at the time of his death,
notwithstanding many removals and deaths, there were connected
with the Reedy Creek Church one hundred and fifty members.
Nor was his usefulness confined to the neighborhood in which he
lived; the destitute churches belonging to the Meherrin District
were frequently watered by his ministrations and established by
his faithful advice.
As a preacher Elder Shelbourne was indeed much and de



JAMES SHELBOURNE.                    2C5
servedly loved.  His pulpit efforts were characterized by an
unostentatious simplicity, and, as he advanced in years, his head
of silvery whiteness contributed much to increase the veneration
in which his person was held. But his extensive popularity was
not alone the result of agreeable manners. He possessed a
benevolent heart, leading him to give frequent and substantial
indications of good-will to his fellow-men. Such was the universal
esteem with which he was regarded, that he often expressed a
fear that he might deserve the woe of those concerning whom all
men might speak well. But while he was thus beloved by all, he
did not shrink from the defence of the humbling doctrines of the
cross.  These were his glory and his boast.  Especially did he
delight to dwell on the truths, that man is wholly depraved, that
salvation is obtained alone by the righteousness of Christ received
by faith, and that the depravity of human nature is overcome
only by the special and direct influence of the Holy Spirit.  For
the long period of fifty years did he urge these and kindred
doctrines upon the attention of his hearers.
As serving to shed light on the history and character of the
subject of this sketch, an interesting extract will be subjoined
from the writings of Dr. Alexander, of Princeton, one of the
gifted and honored men of the Presbyterian denomination.. This
testimony is the more valuable because unsolicited.  It is the
tribute of an honest, humble, good man, to the virtuous and
moral influence of a kindred spirit. The extract, though long,
will repay perusal. The doctor having called to spend a night
at the house of a friend, met with Mr. Shelbourne for the first
time, and thus speaks of the interview and of the future friendship between them:"Mr. Yarborough took occasion to inform us that there was a
Baptist preacher in his employment as a millwright, who would
be at the house as soon as his work was finished. Accordingly,
about the dusk of the evening, an old man, in coarse garb, with
leathern apron, and laden with tools, entered the house and took
his seat on the stairs. Neither Mr. Grigsby nor I had ever been
acquainted with uneducated preachers, and we were struck with
astonishment that this carpenter should pretend to preach. When
VOL. I.                     23




266                JAMES SHELBOURNE.
we retired, Mr. Shelbourne, such was his name, was put into the
same room with us.  I felt an avidity to question him respecting
his call to the ministry, taking it for granted that the old man
was ignorant. I therefore began by asking him what he considered a call to the ministry.  Mr. Shelbourne perceived the drift
of my question, and, instead of giving a general answer, proceeded
to a narrative of his own experience, and to state the circumstances which led him to suppose that God had called him to be
a preacher.  The substance of his story was as follows:"'I was born in one of the lower counties of Virginia, and,
when young, was put to learn the carpenter's trade. Until I was
a man grown and had a family, I never heard any preaching but
from ministers of the established church, and did not even know
that there were any others.  About this time came into the
neighborhood a Presbyterian minister by the name of Martin,
whom I went to hear; and, before he was done, I was convinced
that I was in a lost and undone condition.  He made no stay,
and I heard no more of him. But a wound had been left in my
conscience which I knew not how to get healed, and no one about
me could give any valuable advice. as to a cure.. I went from
day to day under a heavy burden, bewailing my miserable state,
till at length my distress became so great that I could neither eat
nor sleep with any peace or comfort.  My neighbors said I was
falling into melancholy or going mad, but not one of them had any
knowledge, from experience, of the nature of my distress. Thus
I continued mourning over my miserable case for weeks and
months.  I was led, however, to read constantly in the Bible;
but this rather increased than lessened my distress; until one
Sunday evening I saw, as clearly as I ever saw anything, how I
could be saved through the death of Christ. I was filled with
comfort, and yet sorrow for my sins flowed more copiously than
ever.  I praised God aloud, and immediately told my wife that I
had found salvation; and when any of my neighbors came to see
me I told them of the goodness of God, and what he had done for
my soul, and how he had pardoned all my sins. As I spoke freely
of the wonderful change I had experienced, it was soon noised
abroad, and many came to see me, and to hear an account of the
matter from my own mouth.




JAMES SHELBOURNE.                   267
"'On Sabbath evenings my house would be crowded, and when
I had finished my narrative I was accustomed to give thlem a word
of exhortation.  And as I could be better heard when standing,
I stood and addressed my neighbors, without any thought of
preaching. After proceeding for some time in this way, I found
that several others began to be awakened by what they heard
from me, and appeared to be brought through the new birth
much as I had been.  This greatly encouraged me to proceed in
my work, and God was pleased to bless my humble labors to the
conversion of many. All this time I did no more than relate my
own experience, and then exhort my neighbors to seek unto the
Lord for mercy.
"' Thus was I led on from step to step, until at length I actually became a preacher, without intending it. Exercised persons
would frequently come to me for counsel, as I had been the first
among them'to experience the grace of God; and that I might
be able to answer their questions I was induced to study the Bible
continually; and often while at work particular passages would
be opened to my mind, which encouraged me to hope that the
Lord had called me to instruct those that were more ignorant
than myself; and when the people would collect at my house I
explained to them those passages which had been opened to my
mind. All this time I had no instruction in spiritual matters
from any man, except the sermons which I heard from Mr. Martin. But after a few years there came a Baptist preacher into
our neighborhood, and I found that his doctrine agreed substantially with my experience, and with what I had learned out of the
Bible. I traveled about with him, and was encouraged by him to
go on in the exercise of my gift of public speaking, but was told
by him that there was one duty which I was required to perform,
which was that I should be baptized according to the command
of Christ. And as we rode along we came to a certain water,
and I said, See, here is water, what doth hinder me to be baptized? Upon which we both went down into the water, and he
baptized me by immersion, in the name of the Father, the Son,
and the Holy Ghost. From that time I have continued until this
day, testifying to small and great, to white and black, repentance
toward God and faith in our Lord Jesus Christ; and not without




126 8              JAMES SHELBOURNE.
the pleasure of seeing many sinners forsaking their sins and turning unto God.
"'Now,' said he,'you have heard the reasons which induce
me to believe that God has called me to preach the gospel to the
poor and ignorant.  I never consider myself qualified to instruct
men of education and learning.  I have always felt badly when
such have come to hear me. But as for people of my own class,
I believed that I could teach them many things which they needed
to know; and, in regard to such as had become pious, I was able,
by study of the Bible and meditation, to go before them, so that
to them also I could be in some measure a guide. I lament my
want of learning, and am deeply convinced that it is useful to the
ministry of the gospel; but it seems to me that there are different
gifts now as of old, and one man may be suited to one part of the
Lord's work, and another to another part. And I do not know
but that poor and ignorant people can understand my coarse and
familiar language better than the discourses of the most learned
and eloquent men.  I know their method of thinking and reasoning, and how to make things plain by illustrations and comparisons adapted to their capacities and their habits.'
"When the old millwright had finished his narrative I felt much
more inclined to doubt my own call to the ministry than that of
James Shelbourne. Much of the night was spent in this conversation, while my companion was enjoying his usual repose.  We
talked freely about the doctrines of religion, and were mutually
gratified at finding how exactly our views tallied.  From this
night James Shelbourne became an object of my high regard, and
he gave abundant testimony of his esteem for me.  Whenever I
visited that part of the country he was wont to ride many miles
to hear me preach, and was pleased to declare that he had never
heard any of the ministers of his own denomination with whose
opinions he could so fully agree as with mine. I had the opportunity of hearing him preach several times, and was pleased not
only with the soundness of his doctrine but the unaffected simplicity of his manner. His discourses consisted of a series of
judicious remarks, expressed in the plainest language and in a
conversational tone, until he became by degrees warmed by his
subject, when he fell into a singing tone, but nothing like what




JAMES SHELBOURNE.                    269
was common with almost all Baptist preachers of the country at
that time.  As he followed his trade from day to day, I once
asked him how he found time to study his sermons; to which lhe
replied, that he could study better at his work, with his hammer
in his hand, than shut up and surrounded with books.  When he
had passed the seventieth year of his age he gave up work, and
devoted himself entirely to preaching.  Being a man of firm
health, he traveled to a considerable distance and preached nearly
every day.  On one of these tours, after I was settled in Charlotte County, I saw him for the last time. The old man appeared
to be full of zeal and love, and brought the spirit of the gospel
into every family which he visited.  He was evidently ripening
for heaven, and accordingly, not long after, he finished his course
with joy."
These things are not said to give false views of human nature,
but to present as worthy of universal and habitual imitation the
virtues that adorned his character. Neither is it wished to present
him as living unconscious of imperfections.  These doubtless he
felt, and realized his daily need of the purifying blood of Jesus.
But it may not be uninteresting to know how this man of God
was supported in his last hours.  He was confined to his bed but
a short time, and throughout his illness maintained the most unwavering trust in the atonement of Christ.  He met the terrific
monster, not with the philosophy of a Stoic, but with the resignation and cheerfulness of a Christian.  While on his death-bed
he used every possible means to fortify his aged and amiable companion against the trying scene, by telling her not to grieve at his
approaching dissolution, as they had been favored to live together
so many years, and that it would not be long before they would
meet again in the enjoyment of an eternal rest.
Although he was blessed with a competency of earthly good,
no dissatisfaction was expressed at leaving it behind; his anxieties
seemed to run out toward the church, whose interests he was about
to leave in the care of others. A short time before his death he
addressed himself to his son Silas (who previously had commenced the work of the ministry) in a most impressive and
affectionate manner.  "Oh, my son," said lie, "the church lies
heavy, very heavy on my mind. I fear that a cold and trying
23*




027 0              JAMES SHELBOURNE.
time is approaching, and that many will be seeking a more
fashionable religion. Watch over their souls as one who must
give an account to God, and keep yourself unspotted from the
world.  Do not aspire after men of great swelling words, but
study the Scriptures, preaching the gospel in its simplicity; be
meek, lowly, and unassuming in your manners, with all holy conversation, as becometh the gospel of Christ. Never aim at things
too deep and incomprehensible for mortals to know, remembering
that there is as much made plain as it is the will of our Heavenly
Father we should know; for secret things belong to God, and
things that are revealed belong to us.  Throughout life, what
difficulties soever you may have to encounter, never return railing
for railing, but contrariwise, in doing which you will overcome ten
where you will one by any other method."
It may be proper here to give an extract from the record of the
Reedy Creek Church book, which was made shortly after his
death, evincing the esteem in which he was held by his brethren
in Christ:
"On Monday, March 6th, 1820, departed this life, at his seat
in Lunenburg County, in his eighty-third year, Elder James Shelbourne, who had been the diligent and affectionate pastor of this
church about forty-five years.  The last sermon he preached was
on the first Lord's day in February last, from Luke, xxix. 30. In
this discourse he had much freedom, and it was thought by many
of his brethren to be the best sermon they had ever heard him
deliver.  On the monthly meeting in February we received his
last visit, and being very unwell he did not preach, but delivered
a short exhortation, stating to his congregation at the same time
that he never expected to address them more in this world; then
committing the church to the Lord, he returned home, from which
time he was confined to his bed until his death.  The day following, many of his friends having heard that his dissolution seemed
to be fast approaching, visited him.  I-Ie conversed with them as
much as the depressed state of his respiration would admit. To
some of his young brethren he spoke with peculiar energy, and
seemed to enjoy the most peaceful resignation to the will of his
Heavenly Father. Before his last illness he often said, that when
he desired to realize death nature shrunk, but now it was quite




JAMES STIELBOURNE.                   271
otherwise; he was no more afraid of dying than living, yet he
did not wish to die sooner nor live longer than it was the will of
his adorable Creator.
"Shortly before his death he seemed to have some difficulty in
breathing, and remarked, that the grace of God had always been
sufficient for him, and always would be to his dying moments.
One night he observed to one of his friends that he doubted
whether he should live to see the morning-light; being asked
whether he felt resigned, he replied,' Perfectly, perfectly! I have
no more doubt of Divine favor than I have of my existence;
I could say, come, Lord Jesus, come quickly; but I feel resigned
to wait his good pleasure; therefore, all my appointed time will
I wait, until my change come.'
"During the whole of his illness he enjoyed the exercise of his
reason, and was often heard to say, that he would not turn his
hand to have his evidences brighter or his hope and confidence
stronger. He seemed to have nothing to ask. A short space
before his death he lost his speech, and about half-past five
o'clock this shining light was extinguished. While dying he
raised one hand toward heaven, and seemed, from his gestures,
to be perfectly sensible and anxious to let all around him know
that he was about to ascend to glory, for which event his life had
been one constant preparation.
"By this dispensation of Providence this church is bereaved
of an under-shepherd whom they dearly loved. Salvation by the
cross of Christ, independent of human worthiness, was the darling theme of his ministry.  Doctrinal truth he considered as the
only foundation of evangelical obedience, and maintained that
notions of religion, however correct, would prove of no avail, any
further than their sanctifying influence was felt on the heart, and
evidenced by a holy walk and conversation.  His own exemplary
conduct was a striking instance of the power of those doctrines
he believed and taught.  Integrity and uprightness were traits in
his character acknowledged by all who knew him; he possessed
a noble disinterestedness of spirit, seeking not ours but us: he
was truly our servant for Jesus' sake.  We are left without our
teacher and guide; our father and friend is no more; we shall no
more witness on earth the fervor of his zeal, nor the ardor of his




272                   JOHN WRIGHT.
piety, nor hear the sound of salvation from his impressive lips.
The hand that so often broke to us the bread, and poured out to
us the wine in commemoration of our Lord, is now cold in death.
As a church we are sorrowing that we shall see his face no more,
and yet thankful to God that he was so long spared to go in and
out before us. He still lives in our memories and in our hearts,
and we trust his precepts and examples will never be forgotten
by us. We should feel ourselves wanting in justice to his memory
did we not inscribe on the records of this church our testimony to
departed worth, for of him it might be said,' He walked with
God. "'
In reviewing the life of such a man it becomes every lover of
Zion to pray to God that our young ministers may be faithful
unto death, and that many more may be raised up thus to labor
in his vineyard.
JOHN WRI GH T.
JOHN mTRIGHT became a convert to the service of the Redeemer
under the preaching of Elder Elijah Baker, in York County,
and was baptized by him in 1776.  He began at once to preach
the gospel himself, and having satisfied his brethren that he possessed the requisite qualifications, he was ordained, and in 1777
became the pastor of Grafton Church, York County.  "Mr.
Wright," says Mr. Semple, "was a blessed man of God.  HIe
was faithful to occupy his talents. No man could find him out
of his place; he lived and died a pious Christian, and a faithful
as well as useful minister of Christ. He was a poor man and had
a family to support, which prevented him from being as extensively useful as he probably would have been under more favorable
circumstances: but his vineyard, though small, was well kept; his
duty was his delight. In discipline he was tender, yet vigilant
and impartial. H3e died about 1795, much regretted by all classes."




WILLIAM CLOPTON.                  273
WILLIAM1 CLO-PTON.
ELDER WILLTAM CLOPTON, the only child of Walter Clopton,
was born in New Kent County, in 1761. At an early age his
parents were removed by death, and.he was placed in the care of
an uncle who became his guardian. By some means the property
to which he was heir having been lost, his education was much
neglected. He-was simply taught the common branches of learning, and apprenticed to the wheelwright business. Before the age
of twenty one he intermarried with Elizabeth Clark, and, abandoning his mechanical employment, became a farmer.
About the time of his marriage he embraced religion and
united with the Methodist church.  On examination he became
convinced that it was his duty to be immersed, and determined
forthwith to deny himself and follow his Master into the liquid
grave. He was baptized by Elder Elijah Baker, near the close
of the revolutionary war. About this time Charles City Church
was constituted, of which Elder Clopton became a member. He
was appointed clerk of the church, and after the expiration of
several years was called to the deaconry. This last office he
filled with great propriety and usefulness. In 1804 they lost their
pastor by death, and the duty of conducting all their social meetings devolved on the subject of this memoir. He took occasion
to exhort his brethren and to urge on them the faithful execution
of their various duties. The church were soon convinced that he
ought to be encouraged in the exercise of his gifts. He continued to exhort, and occasionally to expound the Scriptures,
until 1808, when, by request of the church, he consented to preside over them as their under-shepherd.
Though Elder Clopton was never distinguished by vigor of intellect or extent of information, and although his success in the
conversion of souls was not extensive, he was, nevertheless, very
useful. As a pastor he was zealous and faithful. The people of
his charge esteemed him highly; for his works' sake he deserved
their esteem. By all who knew him he was generally respected,
both as a pious man and a preacher. Toward the close of life
VOL. I. —S




274                     JOHN GOODE.
he devoted much of his time to missionary labor among the destitute churches in the surrounding counties.
A short time before his death efforts among the Baptists were
commenced to send abroad the gospel of the Son of God.  He
was much interested in these plans, and to the extent of his influence encouraged them.
IRe was removed from the church on earth to the general
assembly and church of the first-born in heaven, January 18th,
1816. Five days previous he saw the companion of his life
breathe her last.  On the day of her interment he was attacked
with an epidemic fever, which, in a short time, brought him down
to the grave. He died as he lived. Christ-was his stay and
his joy. With great earnestness he exhorted his friends to
prepare for a happier meeting in a better world.  His attendant
physician was much struck with the scene of his death-bed, and
frequently remarked he had never beheld so much composure in
the trying hour. He left six children, one of whom, Elder James
Clopton, succeeds him in the pastoral office, and labors much in
the region between Richmond and Williamsburg.
JOHN GOODE.
ELDER JOHN GOODE was born near Four Mile Creek, lienrico,
March, 1738. At the age of twenty-one he removed to the
County of Chesterfield, where he was united in marriage with
Mliss Sarah Brown. Some time in 1718 Elder William Hickman
preached in the neighborhood, and Mr. Goode attended his ministry. The truth reached his heart, and such was his distress of
mind that for some time he was unable to attend to his worldly
business. In communicating his feelings to his companion, he
expressed the belief that he should be forever lost; he saw no way
of escape for such a sinner as he felt himself to be; but, to his
great surprise, when hope was almost gone, the Lord appeared in
mercy for his relief: his burdened soul was made to rejoice in the
atoning blood of Christ. He called on all around to join him
in praising God. His confidence was so great that he thought he




JOHN ASPLUND.                    275
could convince every one of the value of the gospel; and went
from house to house, declaring what great things the Lord had
done for him. He was baptized, and joined Skinquarter Church,
in 1778; he soon began to hold meetings and to lead in exhortation and prayer. Before many months had elapsed he engaged
in preaching the gospel, and having been approved by the church,
was ordained June 18th, 1780; Elders Reuben Ford, John Dupuy, Eleazer Clay, and William Hickman constituted the ordaining presbytery. The church of which he was a member being
destitute of a pastor, unitedly elected him to that office. He
accepted the invitation, and labored with them until his death.
Elder Goode had not the advantage of an early education; at
the time of his birth opportunities for obtaining useful information
were enjoyed by few.'He was, however, very zealous and faithful
in his Master's cause. His labors were extensively blessed in the
salvation of sinners, and in building up the church. He not only
preached in his own immediate vicinity, but in various parts of
the country. There are a few still living who remember the zeal
and fidelity with which the cause of the Redeemer was advocated
by him.
Of his sixteen children, eleven became hopefully pious, and
united themselves with the Baptist Church.  One of his sons
entered the ministry. Like a shock of corn fully ripe, this aged
servant of the Lord was gathered unto his fathers, the 12th of June,
1790.  His death was peaceful.  Precious in the sight of the
Lord is the death of his saints.
JOHN  AS.PLUND.
JOHN ASPLUND was a Swede by birth. Being devoted in early
life to mercantile pursuits, for the purpose of obtaining business
he visited England about 1775, and there, for an short time, obtained employment as a clerk. He then became connected with
the British navy, and, while on the American coast, deserted and
settled-in North Carolina. There he became pious, and about
1782 was immersed by David Walsh, and united with Ballard's




276                  JOHN ASPLUND.
Bridge Church, Chowan County. He afterwards removed to
Southampton, Virginia, and commenced the ministry. In 1785
he returned to Europe, and visited England, Denmark, Finland,
Lapland, and Germany.  On his arrival in America, he traveled
through the States, collecting statistical information concerning
the Baptist denomination. In 1791 he published a small folio
volume as the result of his efforts. It contains many valuable
facts. Introducing this work to his readers, he remarks:"I have long been desirous, and have waited several years, to
see a publication of the nature of the following.  And though I
was sensible I could publish nothing of the kind without the
fatigue and expense of traveling over the greatest part of the continent, yet, at the request of many, I have been prevailed upon to
make the tour of the Baptist churches, to obtain the necessary
information.  With a view to this, I have traveled about 7000
miles in about eighteen months, chiefly on foot, and have visited
about two hundred and fifteen churches, and fifteen Associations.
I am personally acquainted with two hundred and- fifty ministers
of our society, so that the Register may safely be depended upon
in general, though after all, perhaps, a few churches and ministers
may be omitted. It is probable, also, that the number of members in some churches may not be exact, as some do not associate;
others who do, neglect to send forward their number; and some
make conscience of numbering the people.
"Having been brought up with a view to the business of merchandise, I have been accustomed to keeping accounts; and I
now prefer accounts of souls with their faces set Zionward, to
those which only respect money or trade.  I have a natural turn
for traveling, and I am convinced I could not better spend my
time than in itinerating to preach the gospel, and to collect materials which may assist the future historian; and though I have
met with many discouragements from narrow-minded persons,
whose illiberal souls are not concerned for the public welfare,
I appeal to the Searcher of hearts, that my principal design is to
make the Baptists better acquainted with each other, that union
may more generally obtain among them.
JOHN ASPLUND, a Swede.
SOUTHAMIPTON COUNTY, VIRGINIA, July 14, 1791."




EPHRAIM ABEL.                    s277
He published another Register' in 1794, when he traveled
10,000 miles, and became acquainted with 700 Baptist ministers.
His talents as a speaker were quite plain, and, in this capacity, he
was never -distinguished.  In the latter part of his life he was
much injured by engaging in land speculations. Having removed
to Maryland, he died suddenly, by drowning, in 1807.
EPHRAIM ABEL.
ALTHOUGH he'whose character is now to receive attention was
one of the most useful men of his day, his memory had well-nigh
perished.  While other men less humble and devoted have been
admired, and have had their names handed down to the present
age, no one seems, hitherto, to have taken pains to record the
labors of EPHRAIM ABEL. His most enduring record, however, is
on high; and if in the Lamb's book of life his name be found, it is
of comparatively little moment though the generation in which he
moved on earth should ungratefully neglect him.
His native place was the County of Orange, where his heart
was subdued to the obedience of the faith, and where he was baptized by John Leland, not far from the year 1788. Very soon
after his connection with the Baptist Church he commenced his
ministerial course. After his ordination he removed to Fauquier
County.  He was soon called to the pastorate of Hartwood, in
Stafford, and it is believed he also undertook the charge of Brenttown, in Prince William. Besides this, he labored much in Fauquier County. The following testimony to the excellence of Elder
Abel's character, and the success of his toils, is borne by one of
the most judicious brethren of the upper country, who, for a series
of years, was intimately acquainted with him:"He was a man possessing great worth of character, exerting
an extensive and happy influence upon the communities in which
he lived.  Correcting with great judgment and tenderness the
VOL.: I                    24




278                   EPHRAIM ABEL.
improprieties of the brotherhood, and giving by his amiable and
pious life a mighty sanction to the truths which he diligently propagated for many years, he is most affectionately remembered by
a few surviving brethren. He died, universally lamented, about
1809. When Fristoe's Ketockton History appeared, a few years
after, it was a matter of profound astonishment that Elder Abel
was not noticed according to his claims upon the historian. It
will be explained, perhaps, by adverting to what will soon cease
to be known except on the page of history. That historian, with
all his native greatness and gracious goodness, was accustomed
to rate men low who did not spend a large portion of their time
in degrading (ideal) Arminianism.  This, the subject of these
remarks thought, was best done by preaching Christ and him
crucified.  The spririt of the age in which he lived led almost
all men into bitter controversy in the pulpit.  Such was the meekness of his spirit and the philanthropy of his heart that he preferred avoiding the theatre where he was likely, by circumstances,
to have his soul brought under sectarian influence of a controversial character-hence he seldom visited Associations.  His views
of truth were of that kind which tend eminently to degrade
human nature, and exalt -the riches of Divine grace. There was
a lovely proportion in his character, which commended itself to
those who knew him best, as the result of a supernatural influence.
Many were brought in under his ministry, and instances are still
occurring which attest the fact that the Lord used him as the instrument of sowing seed to spring up long after he had entered
upon the joys of a better state.  He left several children; most
of them are professors of religion.
"The field of his labor was extensive, he being for many years
the only minister of our denomination for a large district of country.  He was removed from earth by a lingering disease.  His
soul was calm, his faith unwavering, till -he gently fell asleep in
the arms of Jesus. It was said, by those who knew, that it was
truly delightful to be with him during his illness.  He expressed
anxiety about the condition of his churches, and desired the brethren to meet together and keep up the worship of God. This
was done as he desired until a successor was obtained."




HENRY KEELING, SEN.                  279
From this extract the reader may justly infer that Elder Abel
was, as a man and minister, well qualified to exercise a salutary
influence among the circles in which he moved.  May not the
fervent prayer be offered up to the Lord of the harvest, that he
would multiply many such laborers?
HENRY  KEELING,  SEN.*
WAS born in or about the year 1770, in Princess Anne County,
Lynnhaven Bay, probably on the farm on which he was buried in
the summer of 1820, making his life only fifty years.  He was the
youngest but one of a large family of children; the oldest of
whom was Jacob Keeling, Sen., whose oldest son was the late
Rev. Jacob Keeling, of the Episcopal church in Suffolk.
Contrary to the tastes and usages of this old Virginia family,
who, from the earliest settlements on the James, had loved seclusion and planting, Henry was at an early age indentured, at Norfolk, to be a mechanic.  His master was a man named Portlock, to
whose savage treatment he ascribed the ruin of his constitution.
In his eighteenth year (1788) he professed religion, under the
ministry of Major Thomas Armistead, of the revolutionary war,
subsequently Rev. Thomas Armistead, first pastor of the Baptist
Church in Portsmouth. This man combined in his person the
military with the religious official life, as in cases of necessity has
been done by persons of very high distinction.  It is certain that
young Keeling was a constituent member, at its constitution, of
that venerable body the Portsmouth Church, for there was no
church in Norfolk till many years afterwards, and within two years
of his baptism was constituted the church, and the Association
which borrows its name.
From his credentials, which are now on the desk of the writer
of this notice, (in 1859,) on parchment, in the superior chirography of J. Flood, whose signature, with that of Davis Biggs, the
* By Henry Keeling, Jr.




280                 HENRY KEELING, SEN.
then pastor of the church, is affixed, as Presbytery, he was
ordained March 19, 1803, in Norfolk, the early home of his married life, by order of "The Baptist Church in Portsmouth and
Norfolk." His license, on the same sheet, is of only eight days
previous date, and signed by Deacon William M. Fauquier, of
Keeling-through life the unchanging friend, and one of the fathers of everything good in the interest of the Baptists in Norfolk.
These data leave Elder Keeling only seventeen years of professional ministerial life, but the fifteen previous years had been
scarcely less usefully employed.  Of these, the three of the war
of 1812-15 were employed in the pastorate of the Toppim
Church, in Chowan County, North Carolina, where he was the
companion and fellow-laborer of the Rosses, the Spiveys, and the
Dorseys; the several previous years of the embargo, when all
merchandise and every pursuit beyond mere necessity was suspended, he was pastor of the Pungo and Black-water Churches,
where he was associated with the Caseys, Etheridges, Soreys, and
Browns; and the last five years of his life, he sustained the same
office with his old people, at London Bridge, among whom he
had been born, and with whom he is buried.
The towns then, as now, and always, though small, had large
influence on the surrounding country. The commanding interest,
money, was in the hands of the merchants, who were generally
either Englishmen or Scotchmen: the former Episcopalians, the
latter Presbyterians; and with neither, much sympathy for Baptists.  Hence, when our ministers settled in them, it was to follow
some secular calling for support, while they labored as best they
could in the towns and the adjacent regions: and hence almost
every Baptist minister was, if in the country, a farmer; if the town,
a merchant or mechanic, or perhaps a soldier.  There were Havelocks then, as now; and every man was, though self-supported and
at great sacrifice to himself and family, a missionary. Nor was it
possible to be easily or soon loosened from such bonds. It must
forever remain to us a wonder that, under such circumstances,
they did, not so little, but so much. No telegraph, cars, or
steam; Bibles, tracts, or papers, for circulation-nor the possibility of originating them.  No Sunday-schools, nor colporteurs;
no anything, but for each man to sieze his implements or utensils,




ABSALOM WALLER.                     281
and work where he could.  If a forest presented itselfdown
with a tree; if a field, thrust in his spade or his sickle.  Now we
can easily and gratefully look back, and see how each opening
providence and each enterprise, of social or individual origin,
contributed to the great cause: but the beginnings of things are,
of necessity, small and feeble, encounter difficulties, and are hard
to originate. If Lott Carey had never seen a Latter Day Luminary, he might never have gone to Africa.
Elder Keeling was fond of learning, in common with many
others who lacked opportunity.  Had he lived in our day, he
would have been whole-souled in the enterprises of this age.
But neither his labors nor his person were known beyond a few
surrounding counties: in these, and their churches, as the Minutes
of the Portsmouth Association show, he was highly respected
and much beloved.
Of him and many of his companions it may truly be said,
briars and thistles are the monuments of their graves; but their
memorial is with those who have followed them to the skies, and
ought not to be less with us, who feel the moral influence of their
lives, inducing much that is great and good in the present state of
things, which some erringly think more in contrast than in unison
with their labors and privations.  They labored, and we have entered into their labors.  Of these fields that surround us on all
sides, some inviting, some promising, some luxurious and beautiful,
calling us to labor and to reap, some hands must have felled tile
forests.  Those hands were the hands of our fathers, whose
memory we thus briefly record.
ABSALOMI WALLER.
THIS servant of the Redeemer was born in Spottsylvania, Virginia, in 1772. His parents, several years prior to their marriage,
were brought under religious influence by the instrumentality of
Elder Samuel Harriss.  Having heard from his lips the word of
salvation, and embraced it in 1 768, they became members of the
24*




282                  ABSALOM WALLER.
Baptist church. They had six children, of whom Absalom was the
oldest.  They were allowed not only to see them all happily married and settled in comfortable circumstances, but the followers
of Christ and members of his visible church. The happy influence of parental counsel and example was strikingly exhibited in
their history. With regard to this influence, their son Absalom
thus speaks when he was nearly fifty years of age: "I have often
remembered, with humble gratitude to God, my happy lot to be
born of such parents.  They used to converse with their children
about the great things of eternity from the earliest dawn of reason,
and as soon as we could read, the Bible was put into our hands;
occasionally they would make us read, and then explain what was
read to us, especially on the Sabbath day.  Our father was, from
my earliest remembrance, very punctual in the observance of family
worship, which made a gradual and deep religious impression on
my mind. About the commencement of my fourteenth year, I
obtained an interest in the merits of our blessed Redeemer.
Shortly after, the pastor of our church baptized a younger brother in our family, and, in the lapse of years, I had baptized two
more of my brothers and our sister, together with my own wife,
as also the husband of my sister, prior to their marriage. In our
late revivals, the heavenly drops of Divine mercy came down
again in rich profusion upon our highly-favored family, and the
last of my brothers, four sisters-in-law, three nieces and a nephew,
the youngest not thirteen years old, have bowed to the sceptre of
King Jesus.  Our parents, at the advanced age of over threescore and ten, are in good health, and full of piety and good
works, waiting for a gentle dismission, in the earnest hope of a
glorious immortality."
In 1786, as already referred to, he became a joyful believer in
Christ, and some time during the next year was baptized by his
uncle, John Waller, and united with the church at Waller's,
Spottsylvania.  When his brother John and himself became the
subjects of conversion, a deep impression was made on the mind
of their uncle and pastor, that John was designed of God to
become a minister of the gospel. Connected with this impression,
a remarkable incident is related. Elder John Leland, who then
resided in Virginia, attended a meeting at which he met the




ABSALOM WALLER.                     283
youthful brothers, and had an opportunity of hearing them both
lead in prayer. After rising from his knees he appeared thoughtfull, and calling the attention of the pastor, said, "Brother Waller,
you are deceived in your impressions: John will never preach;
but that little white-headed boy," pointing to Absalom, "will be
the preacher in your flock." For several years after his connection with the church, Absalom seems to have passed through sore
conflicts with the great adversary. At the age of eighteen he
imprudently cherished an attachment to an irreligious female, who
proved unfaithful to the pledges she had given him, and thus the
connection was prevented.  In relation to this affair, he thus
speaks: "When I became convinced that I was honorably delivered firom this snare, I felt sweet thankfulness to God, whose
great mercy had wrought deliverance for me.  I had calculated
on settling myself on a little farm detached from the noise of this
busy world, where I might spend my days in the shades of obscurity. This was the scheme I had honestly formed; but God
foresaw the evil that awaited me, dissolved the golden enchantment, and set me at liberty."
In his nineteenth year he became deeply concerned for the
salvation of his fellow-men, and impressed with the conviction
that it was his duty to devote his life to the work of preaching
the gospel. In the consideration of this subject he suffered much
mental anguish.  Numerous objections to the work were suggested, and at times he was tempted altogether to abandon it. A
sense of duty at length prevailed.  "I was," says he, "a poor,
trembling, doubting creature myself, and no way calculated to
instruct others. I lacked. education, and was timid to an extreme,
and withal I was poor, and my future subsistence in life depended
on my attention to business of some kind; but these objections
were not sufficient to extinguish the flame which was burning in
my bosom."
About two years after, he was publicly set apart by the church
to the work of preaching and administering the ordinances of the
gospel. This event was viewed in its true light, as one of the
most solemn and important which could occur in the whole
history of his life. It was preceded by deep searchings of heart
and prayer to God for direction. That man gives but little




284                  ABSALOM  WALLER.
evidence of a call to the ministry or fitness for the work who
enters upon it in a trifling and prayerless spirit. The state of
Elder Waller's mind will be indicated by the reference which he
afterwards made to this period of his ministerial career:"In the month of July, 1793, a motion was made in church
meeting to appoint a day for my ordination to the work of the
ministry, and a resolution passed that the business should be
attended to in August, and that assistant preachers be called in
for the purpose of ordination. Although the church was unanimous in making this order, still I thought it premature, and
expressed my sentiments to that effect; but the brethren appeared
decided and immovable in their opinion that the Lord had most
assuredly called me to preach his gospel, and that I ought to be
ordained and fully authorized to go forward in the work. I spent
much of the month of July in solemn prayer and meditation; I
fasted and humbled myself greatly before a throne of grace. The
language of my heart was,'O Lord, thou knowest my motives
and desires; if I am actuated by anything short of an humble
desire for the salvation of sinners and the advancement of thy
name's glory, I beseech thee to show it me and I will sea] my lips
in silence.' The presence of God was with me, and in my deepest
hours of retirement I felt his love shining like a sunbeam in my
soul.  I became convinced it was my duty to preach the everlasting gospel.  What could I say, or how dare I be disobedient to
the heavenly vision? My soul was humbled into the very dust;
and such were the views that I had of the excellency of my
Master's service, that if crowns and sceptres had been presented
to me -I should have looked on them with contempt, and have
said,'God forbid that I should glory, save in the cross of our
Lord Jesus Christ.' I was willing to forsake parents, brethren,
houses, and land, yea, all for Christ and his cause. In this frame
of mind I met the Presbytery that was called to attend my ordination, and I sat as a little child at their feet. I was examined,
and publicly ordained as an assistant* minister in the Baptist
church at Waller's, when I had but just completed my twenty-first
year. Directly after my ordination I went into the pulpit and
preached to a large audience with much enjoyment.  How marvelous are the works of God, and his ways past finding out i"




ABSALOM WALLER.                       285
During the same year in which he was ordained his uncle,
Elder John Waller, removed with his family to South Carolina.
Three or four churches were, in consequence, left without an
under-shepherd.  But the Great Shepherd had designed to
prepare a successor in the person of Absalom Waller. The eye
of the destitute churches was at once directed to him as a suitable
leader.  He consented to take the oversight of Waller's, County
Line, and Bethany, and for many years continued to labor for
them.
In 1808, in taking a brief review of his pastoral life, he thus
alludes to two of these churches: "The congregation which
statedly attended my ministerial labors at County Line was large,
and independent as to worldly circumstances; but the provision
which they made for my support as a minister of the gospel was
poor indeed. In fifteen years I received two hundred and fourteen dollars for the loss of my time, expense of clothing, riding
horse, etc. If the laborer is worthy of his hire, this people were
surely unfaithful to me. But the Lord will determine this matter
at a future day. Notwithstanding the neglect of the brethren, I
loved them tenderly, and served them in singleness and simplicity
of heart.  Through all my sufferings, the church at Waller's have
been my helpers; they have freely administered to my necessities,
and have assisted me more liberally in things pertaining to this life
than all other churches among whom I have gone preaching the
gospel of Christ; and, notwithstanding my own meanness, the
King of saints has made me a blessing indeed to my mother
church.  I have seen the travail of my -Master's soul, and have
been satisfied therewith among my brethren at Waller's."
The ministrations of Elder Waller were much prospered of the
Lord, particularly at the church at Waller's.  Besides regular
additions from year to year,- several revivals of religion were
enjoyed.  The most extensive occurred in 1817-18, previous
to which he had baptized more than 1500 persons.  In 1817,
after a season of much discouragement, in consequence of
the depressed condition of the churches, he entertained serious
thoughts of leaving Virginia; and, for the purpose of obtaining
the most desirable situation, he spent several months in traveling
through the Western States. During his absence he was the sub



286                  ABSALOMI WALLER.
ject of the most painfully conflicting emotions, concerning the
course he ought to take. He represents himself as entranced with
the idea, that when comfortably settled in the "land of corn and
wine," he should never more hear from child or servant the heartrending question, what shall we do for bread?  But a whisper,
solemn as the voice of death, inquired, "and with whom wilt thou
leave these few sheep in the wilderness?"
"I became convinced," he continues, "it was not the will of God
that I should remove from my native State, as yet, and that perhaps my dear Master intended to make me the humble instrument,
in his hand, of bringing sinners to bow to the golden sceptre of
his grace. Delightful thought, indeed-' What, to be the means,
in the hand of Heaven, of bringing home more of the lost sheep of
the house of Tsrael;' and some of them perhaps from among my kinfolks, and the children of my old brethren and sisters,who have grown
up under my infant ministry! Lord, it is enough.  I'll tread this
dirty world and all its mean appendages under my feet, and bear
the cross of my Divine Master with holy zeal and fortitude.  In
exercises like these I reached home, and found my family and
churches safe: I had, in many fervent prayers, committed them
to the care of Heaven, and finding them under the protection of
my great and good Father, and ready to receive me with open
arms, my heart was overwhelmed with a sense of gratitude.
"In a few days after my arrival at home, Elder G. Hodgen and
W. Warder, on their return from the Baptist Convention in the
City of Philadelphia, visited the church at Waller's, and such was
our dullness, that very few attended their appointment. They
came, however, in the fullness of the blessings of the gospel of
Christ; and from this period I began to entertain an humble hope
that the set time to favor our Zion was at hand."
His relation of the various exercises of his own mind during the
progress of this interesting work, will exhibit the concern he indulged for the salvation of sinners and the prosperity of the
churches.  The following is an extract:"In the middle of harvest the ministers before named came
among us, in the spirit and power of the Lord Jesus; and afterwards preached in rotation four or five times, with all the simplicity of apostolic zeal, and great success, to vast crowds of




ABSALOM  WALLER.                    287
people.  The first sermon, especially by JRodgen, was a masterpiece, (at least to me;) it was on these words:'He that goeth
forth and weepeth, bearing precious seed, shall doubtless come
again rejoicing, bringing his sheaves with him.' I never saw his
face before; but he told me all my faults, and sweetly described
all my sorrows and my joys.
"A great number of young people had grown up under my
ministryin an unconverted state; still they-seemed to show me very
great respect; if they were to be married, I must perform the ceremony; if they were sick, I must visit them. One of my brothers in the
flesh, and four amiable sisters-in-law, were unsaved; for these I had,
almost times without number, prayed and wept before the Lord in
secret. But, strange as it may seem, when the set time to visit
our people came, I was unprepared to hail the rising beams of the
Sun of righteousness. Having been formerly engaged in several
precious revivals of religion, I was no stranger to the labors of an
evangelist. Like Jonah, I was unwilling to run at the Divine
command; and while the worth of souls, together with a full persuasion that the Lord had much work. for me to do, was presented
in all their force to my mind by day, and even in dreams at night,
I strove, in a variety of ways, to excuse myself.  Several pious
ministers, who frequented the meetings of the Kentucky brethren,
informed me that they could not feel any engagedclness in the work;
which seemed to be bursting forth under the ministry of those
preachers.  This tended very much to -strengthen my excuses in
secret, before a throne of grace; and I tried to believe that no
sacrifices were required of me in the work, except the faithful discharge of my stated labors in the Lord's vineyard.  But I tried
in vain! My distress of mind continued to increase, from an inward conviction that I was disposed to roll in the lap of domestic
indolence, while the great harvest of souls was ripening; until I
became fearful it would settle down in a fixed melancholy. Sometimes I would endeavor to divert my mind by the conversation of
a loving wife, and the innocent prattle of our children; but my
efforts were ineffectual.  I was in the frequent habit of retiring
into a grove of pines, (where are deposited the remains of many
of my-relatives, together with two of my own children,) for the purpose of prayer; and having one cloudy morning felt more than




288                ABSALOM WALLER.
common distress in mind concerning my own situation, as to my
unwillingness to forsake all for Christ, I entered my usual retreat,
for the solemn purpose of seeking communion with God. The
lowering clouds, the thick cluster of pines, as also the graves of
the sleeping dust, seemed greatly to increase the spirit of devotion; my very soul was lifted in strong cries to the throne of
mercy, for Divine instruction concerning the way of duty. While
I was thus engaged, the thought struck me, with great force
indeed, that the souls of my dear departed children (near whose
graves I was then kneeling) were at that moment in glory, singing the praises of the Lamb of God, who died for the redemption
of lost sinners! and that I was surely a most ungrateful wretch, to
feel unwilling to spend and be spent in the cause of Christ! I am
unable to describe my feelings at that moment; I wept, under a
sense of God's goodness and my own ingratitude-nay, more, I
fell on my face and cried out, O Lord! send me, and I will go;
I will forsake all for Christ, and try to spend my latest breath in
exhorting sinners to repent and turn to God.
"Prior to the Association, which was holden on the first Saturday in September last, between thirty and forty persons (mostly
young people) had professed to find pardon; and on my return
fiom the Association I entered the great field of ministerial labor,
and in the course of the five succeeding months I delivered over
one hundred discourses (chiefly on experimental subjects) to
crowds of weeping sinners, besides a great number of exhortations; and very few rest days passed without my being visited by
some person under deep convictions for sin.  The constant inquiry,'What shall we do?' and my uniform answer, was,'Believe
on the Lord Jesus Christ, and you shall be saved.' The ordinance of baptism was regularly administered once, and sometimes
as often as thrice a week; and generally from ten to fifteen were
baptized at a time; several times as many as twenty, and, in one
instance, twenty-five were baptized.  The meetings for baptizing
were generally attended with abundant displays of the Divine
presence, as well as those appointed for hearing the exercises of
the new converts."
He thus describes a baptismal scene: "The crowd to-day was
immensely great; consequently I was compelled to preach in the




ABSALOM IWALLER.                  289
open air; however, the Lord was with me, and while I had the
immense concave of heaven for my sounding-board, I was enabled
to raise my trembling voice, and preach that men should repent
and believe the gospel; the effect was great indeed-many, very
many, were on their knees; begging the prayers of God's people in
their behalf. The church convened to hear experience, and six
were received as candidates for baptism; among this number was
one of my sisters-in-law, and a daughter of my eldest brother.
Oh the goodness of God, in making me the humble instrument in
his hand to the conversion of my nearest relatives!
"After church-meeting we repaired to the river; the place was
vastly convenient for the proper arrangement of the spectators;
and while I beheld the multitude standing in solemn order on the
banks of the river, many of whom were in tears, I was reminded
of the banks of Jordan, where thousands attended the ministry
of the first Baptist that ever was in the world.  The service was
introduced by solemn prayer and praise, and then commenced a
most heavenly scene. The candidates marched down into the
water in pairs, singing as they went the high praises of God; so
soon as they were baptized they returned in the same order; and
to behold a pair of lovely children newly baptized meeting the
welcome embrace of their weeping and pious parents on the bank,
afforded a feast to the enraptured minds of God's people which
I am unable to describe."
At another time he says: " In the early part of October the
cloud of mercy began to extend itself over the congregation at
Bethany, and on the third Lord's day, in the morning, I commenced the work of baptizing among those people; fifteen persons were on that day added to the church. The revival had now
become general in three churches, and having none to help me I
was almost exhausted in the labors of the vineyard, as well as in
continual watchings by night and by day. But the Great Head
in Zion was with me and supported my feeble frame, so that in
the months of September and October I preached over forty discourses and baptized one hundred and forty-five persons."
Mr. Waller alludes to several special cases of conversion, some
of which may properly find a place in this work: "A young
gentleman of liberal principles, who had spent a morning in
VOL. I. -T                 25




290                 ABS.LOM WALLER.
light and sarcastic conversation with a carnal neighbor on the
subject of the revival of religion, on his return home, stated that
lie was suddenly seized with such an awful sense of his lost state
and the omnipresence of God, that he was brought upon his knees
to beg for mercy through a crucified Saviour; and from this period
he became an attendant on public worship, a penitent and brokenhearted sinner; and finally, he obtained a full assurance of pardon
for sin, and has since become a zealous member of the church
which he once despised.
"Two Christian friends entered into covenant that they would
unite in fervent supplications in behalf of a thoughtless acquaintance for whom they entertained great personal respect;
and to their great joy and surprise in about three weeks afterwards the gentleman came to meeting-was struck to the heartwith the power of conviction for sin; together with liis lady.
They have both since become members of the County Line
Church. It was truly a melting sight, to behold him leading the
partner of his earthly joys down into the watery tomb, while tears
of contrition for sin, and humble gratitude to God for his pardoning love, through a Divine Redeemer, were rolling down his
manly cheeks!"
"The family of an old member in the County Line Church was
favored in a peculiar manner indeed.  He had three daughters
who were all converted within the space of twenty-four hours;
his house was truly another bethel, and he observed to a friend
shortly after, that he never witnessed so much of the goodness of
God before.  In the midst of this, a gentleman who had married
an elder sister of the young ladies who had just obtained
mercy, having heard the astonishing news, came in haste to hear
the particulars of the case.  The holy raptures of his sisters-inlaw produced such a powerful effect on his mind that he rested no
more until he found peace by the blood of the cross; and since,
himself and his wvife have become pious members of the church."
Elder W. did not confine his ministerial labors to the churches
for which he statedly preached, but made extensive and frequent
tours in almost every direction.  There is reason to believe the
seed thus sown was productive of fruit unto eternal life.  T'he
following interesting selection from his journal is inserted to illus



ABSALOM WALLER.                    291
trate the state of his mind in one of these excursions: "We
went to the house of prayer and I preached from Ileb. vi. 20, 21,
to the multitude.  About the middle of my discourse the fire of
the Lord began to kindle and gently increased, until it burst into
a flame, which appeared to fill the whole house; saints rejoiced
and sinners trembled I Oh what a heaven of Divine love we felt!
We remained at the meeting-house until a late hour, then adjourned to the dwelling of Mr., directly on the sea-coast,
dined, and preached again to a great crowd, heard experiences, and
at ten o'clock P.M., went down to the water, which was about a
stone's cast, carrying with us many lights; here I again exhorted
a considerable while in the audience of a solemn, weeping
multitude.
"Reader, you can hardly form an idea of this grand and awful
scene.  Fancy to yourself five hundred persons standing on the
sand in silent awe; the proud waves of the sea lulled to sleep in
the deep shades of night; and not a breeze stirring to disturb the
smooth surface of the water. Numerous lights distributed among
the crowd, the mild radiance of the moon, and ten thousand stars,
all conspired to render the season grand and impressive.  As I
went down into the water, my heart filled with the delightful idea
that the Saviour, who himself was baptized in Jordan to fulfill
all righteousness, was present by his Spirit, beholding our order
and obedience.  Seven persons were buried with Christ, most of
whom came up out of the water rejoicing like the jailor and his
house who were baptized the same hour of the night."
Mr. Waller's numerous and pressing ministerial duties, connected
with the care of a growing family, must have required unremitted
toil.  It would appear that while absorbed in the great work to
which his Master had called him he did not neglect to provide for
his own household. From his earliest devotion to the ministry he
was accustomed often to preach from four to five times in the week,
besides performing labor on his farm and spending some time in
study. Speaking on this subject, he says: "It must not be supposed
that I wholly neglected my family concerns; for the most part I
rode home every evening, spent often most of the night in reading,
meditation, and prayer, and would rise *with the dawn of day
attend to all my temporal affairs, making the best arrangements I




292                 ABSALOM WALLER.
could, and then ride perhaps eight or ten miles to meeting." This
last quotation will lead to the mention of his views in reference
to ministerial improvement. He labored under the continual
consciousness of deficiency, and applied himself with becoming
diligence that he might be a workman needing not to be ashamed;
rightly dividing the word of truth. He was not possessed of extensive literary attainments, but he sought as far as possible, after
his entrance into the ministry, to obtain them. Had the facilities
which are now enjoyed by young ministers been at hand, he would
doubtless have obtained an education. To some extent he prosecuted the study of the Latin language, but how far he succeeded
in its acquisition is not distinctly known. The following paragraph shows his sentiments on the importance of an elevated
standard of ministerial improvement:"The pastor who is faithful in the discharge of his duty must
devote much of his time to study, reading, and prayer; otherwise,
he cannot expect to profit his flock. He must strive to become
mighty in the Scriptures, that he may be able rightly to divide
the word of truth; and unless he devotes himself wholly to the
work of an evangelist, he will prove a burden to himself as well
as his hearers. It is a lamentable mistake which some Christians
labor under in supposing, that because the aid of the Holy Spirit
is promised unto the Lord's ministers there is no reason for them
to read and study. A minister who falls into this delusion is very
apt to became cold and formal in the discharge of his duty and
an Antinomian in principle."
At another time he says: "The minister of Christ should be
sound in the faith of God's elect and established in the truths of
the gospel, that he may be able to feed and comfort his flock; he
should spend much of his time upon his knees, in supplication to
God for the people of his charge and for a Divine blessing upon
his labors. Hle should not be satisfied with dry and formal
services in the pulpit; but he ought to covet earnestly the best
gifts, and labor night and day to become a scribe well instructed
in the mysteries of gospel grace, that he might bring forth from
his treasure things both new and old, for the establishment of the
saints in their most holy faith, and for the conviction of lost
sinners. The church is very soon reduced to cold and declining




ABSALOM WALLER.                     293
circumstances, when her pastor is satisfied with telling his own
experience and traveling over his old ground once or twice a
month. While it is all-important that a pastor should look to
God for aid in preaching to his flock, it is also highly necessary
that he should be unceasingly engaged in accumulating a fund of
Divine knowledge."
His views of pastoral labor were sound and scriptural. It is
much to be regretted, that many of those who undertake the work
of an overseer over the house of God have no just conceptions of
their responsibility.  Elder W. remarks: "The pastoral duties
are not confined merely to public preaching.  It is the duty of a
pastor to visit his people; to comfort those that are in affliction;
to weep with those that weep; and to rejoice with those that
rejoice. He should warn them that are unruly; strengthen the
feeble-minded; and in all things endeavor to be to his flock an
example of meekness, humility, and temperance. In the government of the church he should exercise no authority, save the
counsel of a tender father; and as a member, he should be subject
to the watchful care and discipline of the church. He should
administer the ordinances and exhort the members to a faithful
discharge of their duty, both in the house of God and in their
families, as well as in all their transactions before the world."
Nor were the views he entertained of the obligation of the
church to provide for the support of her pastor less judicious and
consistent with the Word of God. He remarks: "The church
should pay particular attention to the temporal support of her
pastor.  She should endeavor, as far as the means are in her
power, to disengage his mind from the perplexing cares of his
family, that he may give himself to the ministry of the Word.
The Lord hath ordained that they who preach the gospel should
live of the gospel.  It is, undoubtedly, the duty of every member
to contribute toward the support of his pastor as the Lord hath
prospered him.
" There are many professors who say, that if a minister is poor,
then it is our duty to assist him; but if he is otherwise, or in good
circumstances, let him shift for himself. This excuse reminds me
of a remark which I once heard fall from the lips of a. poor old
Baptist preacher.  He said,'That after having tried to preach
25 *




294                  ABSALOM WALLER.
the gospel forty years, he could safely say that he never received
forty shillings for preaching in his life!' He is since dead,
and a neighbor of his observed to me in a few months after,'We
never knew what a treasure we possessed until we lost him.' The
time of retribution will surely come; and the congregation or
church that lives in the habit of closing every door of temporal
support against the man who watches over their spiritual interest
have reason to fear the judgments of an angry God, who visits the
sins of the fathers upon the children even unto the third and
fourth generation of them that hate him; while he shows mercy
unto the thousands that love him and keep his commandments."
It were well if these doctrines had been more faithfully promulged by our brethren in the ministry.  When the popular
sentiment had become fixed in its opposition to the duty of giving
a full support to the ministry, it required no ordinary moral
courage to meet this prejudice, especially as it so easily comported
with the selfishness of human nature.  Covetousness is a plant
finding vigorous growth in the soil of the carnal heart, and if it can
receive support from any apparent principle of Divine authority,
it sends forth its branches but the more luxuriantly.  To aim at
the root of this evil, at whatever expense of popular favor, is the
manifest duty of every Christian pastor.  God's people should be
guarded against the extreme of parsimony and the ruinous love
of money, while a hireling priesthood is denounced as unworthy
of support. The fidelity of Mr. Waller on this subject is worthy
of imitation.  He says:
"The idea that if a minister is able, he is bound to support
himself, is one of the most unreasonable things that ever entered
the human mind. This wild notion embraces the following inconsistent doctrines: that our minister is to employ all his time and
talents in serving the people; to procure his own books, clothes,
food, and pay his taxes out of what he honestly raised by industry
prior to his becoming our pastor, or on what his father bequeathed
him by his last will and testament! I cannot believe that any
who fear God can possibly believe a doctrine so pointedly contrary to Scripture, reason, or even common sense; for, in admitting this, we must believe that covetousness is an appendage in
our religion.  Abhorrent thought, indeed!




ABSALO'M WALLER.                    295
"A covetous Christian would be a monster in the world of
grace.  I am, therefore, disposed to think that the principal
reason why the people are so prone to neglect the support of the
gospel ministry arises from two sources.  First, the ministers
themselves, in declaiming against the despotism  of the former
establishment of religion, have taught the people to believe that
religion was to be supported by miracles; and even where this
absurd and mistaken notion began to vanish, the want of proper
attention to the Scripture method of providing for the ministry
has caused very considerable difficulty and even serious confusion
to arise.  Second, the people tremble at the idea of a pampered
and lazy set of priests, who, like swarms of locusts, devour the
good of the land in all countries where they have an existence. I
wish, therefore, to make a few serious remarks upon each of these
evils.
"First. The man who suffers his zeal to carry him to extremes
when declaiming against error of any kind, is very often the means
of forming prejudices in the minds of the people of the most unreasonable and unscriptural nature, which requires the lapse of
generations to wipe off. Second. I observe that where the people
possess the power of choosing the man who is to minister to them
in holy things, and of discarding him at pleasure, they have
nothing to fear from spiritual tyranny. The monsters of civil
and religious despotism seldom show their heads in the tents of a
virtuous people, but where the inhabitants of a country forsake
the ordinances of heaven, throw down the altars of the most high
God, and plunge into carnal mirth and pleasure; in process of
time the whole body becomes a mass of disorder and wild confusion; every man wishes to do what appears to be right in his own
eyes; the sword falls from the hand of the magistrate, and there
is an end to all order, while even the right of private property
becomes insecure.  In this state of chaos the demons of spiritual
and civil tyranny raise their heads. The one assumes the title of
Bishop, or supreme head of the church, while the other marches
through rivers of blood to the throne of cruel despotism. Then
the sons of heaven-born liberty must fly their native country or
be consigned to the horrid dungeons of the despot.
"The last thing which I shall notice is the proper method to




296                 ABSALOM  WALLER.
be observed in the regular support of the gospel ministry. Every
person should remember that whatever he gives is given unto
Christ, or to aid in the support of his blessed cause."
Mr. Waller had been familiar with the sacrifices and sufferings
of the older men of God, who, to proclaim Christ to the people,
had gone on long journeys, and whose families had been allowed
by the churches to suffer the want of food and raiment.  He had
witnessed their faith and patience, while, pressed in spirit, they
beheld the multitude as sheep without a shepherd, and had gone
forth to feed them. The following touching anecdote is related
by him:"I am acquainted with a minister who once left home under
great pressure, to fulfill a tour of six days' meetings. The wife
of his bosom said to him, just as he started,'My dear husband,
what are we to do for bread?' The big tear of piety was swimming in her radiant eyes, for she feared Elijah's God.  Her poor
disconsolate husband replied,'The Lord will provide' At that
time the whole stock of grain, or last turn, was sent to the mill,
and they had no money. The preacher went on to fulfill his
appointments, trying to summon all the fortitude of a doubting
Thomas, wishing, in the midst of his inexpressible tortures of
mind, to lean on that promise,' I will never leave thee nor forsake
thee.' On the sixth day, after preaching to a large and solemn
assembly, he felt more than common consolation, arising from an
humble hope that he had been made the instrument of doing some
good. Just as he was turning his face toward his house, a gentleman put a paper in his hand, and said,'A few of us worldlings
wish, sir, to make you a small present.' The preacher received
it with a silent bow; but what were his feelings, when, on opening
the paper, he found it contained forty dollars! He alighted
from his horse in a lonely wood, and, on his knees, returned
thanks to Heaven, while, with flowing tears, he prayed for the
salvation of the gentlemen who bestowed the present.  The pious
reader is left to judge as to the impression made upon the mind
of her who participates in the joys and sorrows of the minister."
The duty of employing the avails of labor in part for the promotion of Christ's kingdom was often pressed upon the attention
of his churches.  He feared not, however unpopular it might be,




ABSALOM WALLER.                     297
to present this duty in its strongest light, believing that its neglect
would be attended with the Divine disapprobation.  He writes,
in reference to it:
"'The Lord loveth a cheerful giver.' A deacon once informed
me, that'a member in the church where he was also a member,
observed to him, on paying his annual subscription, that he hated
to part with his money for religion.  That year the miser died;
and his children have since spent hundreds at law concerning the
division of his estate.' I have no sort of doubt concerning the
Divine interference in all human affairs, and that God rewards or
even chastises his own children in the present world according to
their works. I often tremble at the thought of the dying bed of
thorns which awaits worldly-minded professors, who are always
too poor to give a small matter to the poor, or to cast their mite
into the treasury of the Lord."
Mr., Waller's sentiments on the nature of Christian fellowship,
in distinction from the kindness proper to be shown to men in
general, as also the importance of fidelity in defending scriptural
doctrines and ordinances, were sound, and fearlessly expressed.
He was not a bigot. The good of every name he knew how to
appreciate. And yet the will of the Lord, as ascertained from
his words, was regarded as authoritative and binding on all his
people. No false notions of charity would allow him to conceal
or adulterate the truth. It was with reference to this subject that
the following interesting statements were made: —
" Christian charity, or love, leads us to desire union and concord
in both civil and religious society, and to follow peace with all
men. James and John, two disciples of Christ, were very far
from the exercise of this heavenly temper when they desired that
fire might come down from heaven and burn up the Samaritans,
because they neglected the doctrine of our Saviour; and our Lord
sweetly rebuked them by saying,' Ye know not what manner of
spirit we are of.' Hence learn that the temper of our holy religion is not to kill and destroy sinners and refractory brethren,
but to save them.  The desirableness of union among all saints
is sweetly represented by the Psalmist, when he says,'Behold
how good and how pleasant a thing it is for brethren to dwell
together in unity.'




298                 ABSALOM WALLER.
"But, it is necessary we should remark, that it is one thing to
love and be charitable toward all men, and another to form a
union upon improper principles.  It is* surely a lamentable circumstance, that many professors of religion seem more concerned
about union among societies than they do about keeping the commandments of God. Although those'declaimers about the necessity
of union may appear in the eyes of thoughtless persons to possess
the very essence of charity, yet the candid inquirer after truth will
soon discover that this enchanting bait covers the'deadly hook.
If Luther had listened to the loud declamations of the Romish
priest, respecting the necessity of union, the Reformation must
doubtless have perished in embryo, since it is evident the Pope
would have suffered him to retain his principles, provided he
would have acquiesced in the voice and authority of the holy
Catholic Church.
"The union of saints who profess our Lord's faith and baptism
is radically different from a union of sects and parties. Notwithstanding there maybe vital Christians among the various sects in the
religious world, whose minds (for a season) may be beguiled by the
subtlety of the serpent and the vain pomp of worldly wisdom and
carnal philosophy, yet this by no means argues the propriety of
giving countenance to the traditions of men.  Supposing a man
to be a Baptist, he is bound by the laws of Christ and the profession he makes to believe that infant baptism is a vain and useless
thing, and one of the props and pillars of antichrist; and, consequently, that all Christians who believe in and practice it are in
an unbaptized state.  Now if a Baptist, under these impressions,
should enter into communion with other societies-let all say,
whether his conduct would not savor more of hypocrisy than
Christian charity.  The road to union among Christians is by the
highways of obedience. We should say to professors of religion
who seem to follow Christ only in part, We love you, and we pity
your errors, but we dare not countenance you in our fellowship, until
you are reconciled to follow the Lamb whithersoever he goeth.
Then, and not till then, we can take sweet counsel together, go
up to the Lord's house, and sit around his table in heavenly concord."
The subject of this memoir was not unmindful of his personal




ABSALOM WALLER.                     299
obligations, nor did he fail himself to grow in grace and in the
knowledge of Jesus Christ.  "How great," said he, "is the responsibility of those who preach the gospel I They watch for souls
as those who must give account at the great tribunal." Thus, contemplating his solemn responsibilities, he continued to the close
of life, steadfastly adhering to the service of his Lord. He made
such full proof of his ministry, that among his brethren he was
regarded with high esteem, and, toward the close of life, with
veneration.  For many years he was afflicted with partial deafness, and consequently found it difficult to engage in conversation; yet his opinion on difficult subjects was frequently consulted.
His death occurred not far from 1820.  The summons did not
surprise him.  He had long been in readiness for his dismission.
The following, written some years before his death, expresses the
feelings which he seemed habitually to cherish, and which were
peculiarly manifest in the closing hour. He remarks: "Oh how
near is the period when these active limbs will slumber in the
grave, the land of silence, forever to rest! Forever did I say?
No; death, cruel death, thou mayest triumph for a season, and
lock my bones in the prison of the grave, but Jesus will come, and
will be thy plague and thy destruction; I shall hear his voice,
and come forth from thine iron domains, and feeling in an instant
the springs of an immortal body, I shall rise to meet him in the
air."
The period of his dissolution was indeed an hour of peace and
joy.  He looked on the grave not only with composure, but
triumph. He knew that his Redeemer lived, and felt happy in
the prospect of beholding his face in righteousness. His attendant
physician was much affected with the rational and elevated joy
which he evinced as he walked through the valley of the shadow
of death.




300                   HENRY TOLER.
HENRY TOLER.
THE date of ELDER TOLER'S birth is not known. He was a
native of King and Queen County, Virginia, and remained in that
county until he reached manhood. His parents, who were respectable, gave him such an education only as the common schools of
the county afforded.  Under the ministry of Elder John Courtney
he received in very early life his first religious impressions, and
these impressions continued to increase until they ultimated in a
saving acquaintance with God's plan of salvation.  He became a
member of the Upper -College Church, and soon began to speak
in public.  Such were the indications of genius, that he attracted
the attention of Counsellor Robert Carter, a member of the Baptist church, and among the wealthiest men in Virginia.  Mr.
Carter was so much pleased with young Toler, that he prevailed
on him to remove to Pennsylvania, for the purpose of improving
his mind under the tuition of Dr. Samuel Jones, and generously
contributed the necessary funds for his support.
While at school this young disciple applied himself to his studies with becoming diligence. He made rapid proficiency in those
branches of learning which occupied his attention.  Haviug remained at school about three years, he returned to his native
county, greatly improved in all respects.  Shortly after, he was
ordained. His whole time was now consecrated to the delightful
employ of preaching Christ and him crucified. Nor did he spend
his strength for naught: in various directions the Lord accompanied his ministry with almighty energy, and made it his wisdom
and power unto salvation. Having preached with much acceptance in the County of King George, in 1783, he was invited
statedly to visit them.  He ultimately settled in that county.
After his removal, he consented, at the urgent solicitation of a
pious lady, to preach in Westmoreland. At this period there
were but two Baptists in the county, and they were females. The
results of this visit, and of his future labors there, are thus narrated
by Elder Semple, in his History of Nomini Church: "In 1783




HENRY TOLER.                     301
Elder Toler was invited by an old lady, who had been baptized by
Mr. Lunsford, to preach in the neighborhood of Nomini. He went,
and but few people attended; these were distant and reserved;
none, but a very poor man, invited him to his house; yet, how
unsearchable are the ways of God! This meeting was the beginning of great event's, as it respects this neighborhood.  Light
dawned; the prejudices of the people wore off; several persons
of different classes were converted and baptized. This, says Mr.
Toler, was a gracious, glorious, pleasant time.  Those whom he
had baptized, together with a few others who had been baptized
previous to his coming, were formed into a church, April 29, 1786,
having in all seventeen members. Elder Toler was chosen to
attend them as pastor, and in a year or two moved here to live.
"On the same day, after the constitution of the church, five
others were baptized; and, at the end of this year, the number
was seventy-three.  In 1787 it increased to one hundred and
nineteen. In 1788 to two hundred and twenty-two. In 1789 to
three hundred. In 1790 to three hundred and thirty-one. In
1191 to three hundred and forty-eight.  In 1792 to three
hundred and fifty-four. In 1793 to three hundred and fifty-seven.
In 1794 to three hundred and sixty-seven. In 1795 to four
hundred and eight. In 1806 the work of God again appeared.
In a small time it spread to an extent beyond the former revival.
In three months ninety were baptized, and at various times thirty,
forty, fifty, and sixty were baptized at once, so that, from first to
last in this revival, there were added between five and six hundred,
bringing the number up to eight hundred and seventy-five. This
was the most numerous church in Virginia."
By this extract the reader will learn something of the influence
which attended the ministrations of Elder Toler in the County
of Westmoreland. There are yet living several persons who
were the subjects of God's grace in those revivals. By them the
memory of their father in the gospel is greatly revered. They
still love to speak of those solemn seasons when the majesty and
glory of the Redeemer were displayed in subduing his proudest
foes, and in making the cause of truth and righteousness triumphant where sin once fearfully abounded.
The labors of Mr. T. were not confined to the County of WestVOL. L.                   26




302                    IIENRY TOLER.
moreland.  He traveled extensively in the upper counties, and
below in the Northern Neck, as well as between the York and
iRappahannock Rivers.  In these journeys he was excessively
laborious. "Few preachers," says Elder Sellple, "having families,
have been more indefatigable in proclaiming the gospel than Mr.
Toler."  Between himself and Elder Lunsford there was for
many years a most endearing intimacy.  They labored much
together.  7Then Lunsford was taken to his reward'in heaven, it
became Elder Toler's mournful duty to preach a funeral discourse
at two different places; one was delivered at Kilmarnock Meetinghouse, Lancaster County, and the other in Essex, the county in
which he died. These sermons were afterwards published.
At the annual meetings of the Dover Association, Elder T. was
usually required to take a prominent part.  "I do not think,"
says one who knew him well, "that he ever failed to attend the
Association." For several years he was appointed their clerk, and
frequently was chosen to preach on Lord's day. Some of the
circular letters issued by this body were written by him.
Notwithstanding his successful labors in Westmoreland, and his
high repute as a preacher, it is melancholy to state, that those for
whose spiritual benefit he labored did not suitably contribute to
his temporal support. On this account he was compelled to remove.  He purchased a farm in Fairfax, but finding himself unable to pay for it, he relinquished his title and removed west of the
Blue Ridge.  Thence he emigrated to Kentucky.  Thus the
claims of a dependent family obliged him to seek a home among
strangers. In adopting this course he followed the example of
many of the most talented and pious Virginia ministers, who remained in their much-loved native State, preaching for churches
without a just renumeration, until-they were driven to find a livelihood in the rich lands of the West.
On this subject he thus speaks: "Much is required at the
hands of ministers without regard to their inconveniences or
sufferings; and for all their services they may sometimes receive
the extraordinary reward of a little lifeless praise, and, if they
choose it, a rich Sunday-dinner. If they should not appear welldressed, they are blamed as lazy slovens, although they have little
or no time to work for themselves; and, if they struggle hard and




HENRY TOLER.                     303
furnish themselves by their own industry, it is either said their accommodations are too good for them, or that they can very well
shift for themselves, and serve others day and night too."
This neglect of ministerial support has been the reproach of
Virginia Baptists.  To this is to be attributed the fact, that the
labors of many of those who remain are necessarily divided
among three or four churches. Even when this division has been
allowed, the minister gives most of his time and attention to
secular concerns to save his family from want, and preaches
mostly on Lord's day to the churches he serves.  The pastoral
office has been reduced to a mere name. Even in preaching the
gospel, the mind becomes so much secularized that it is disqualified for entering upon the work with becoming energy.  It is
strange that the duty of providing for the necessities of their pastors should have been so long neglected by our brethren, especially as this obligation is obviously authorized by the Word of
God.  May it be the determination of all the churches no longer
to allow such guilt to be indulged. They should at once place
their pastor in circumstances of comfort, and require of them
their entire services.  Then would sufficient time be allowed to
" give attention to reading," to visit from house to house, to "reprove, rebuke, and exhort with all long-suffering and doctrine."
To this remissness, of which mention is here made, there have
been some honorable exceptions.  A few individuals, who highly
prized the labors of Elder T., contributed what they could for
his support.  A pious female connected with the Nomini Church,
at her death, left the sum of ten pounds to be annually applied
to his benefit as long as he retained his pastoral relation.
Concerning his talents as a preacher, it may be said that they
were above mediocrity.  He was not as remarkable for vigor as
sprightliness of mind. His style, though not distinguished for
clearness, was flowing, and his manner usually animated   His
voice was clear and musical. IHe delighted much to dwell on
those sentiments of the Word of God which tended to abase man
and exalt the character of Christ.
As illustrative of his views of the plan of salvation, the following is taken from one of his discourses: "The absolution of sin
flows through the blood of the Son of God, the crucified Lord




304                    HENRY TOLER.
of glory, who, by the mysterious union of his Divine and human
nature, became God and man, in one person, that he might be
one, real, proper Mediator, and in him the infinite law might be
honored in the complete salvation of sinful men. Without the
shedding of his blood, the smallest sin could not be forgiven, but
by it all manner of sin shall be remitted.  In wonderful kindness,
he humbled himself and became obedient unto death, even the
death of the cross; thus fully meeting the preceptive and ending
the penal part of the law, that God may be faithful and just to
forgive us our sins and to cleanse us from all unrighteousness."
Proceeding with this train of thought, he says: "The sinner,
being truly humbled and by the power of faith drawn to Christ,
as a guilty offender, he receives a generous and entire pardon
from God, whose prerogative alone it is to forgive sin. He does
not receive it because he becomes worthy of it by sincere obedience, repentance, faith, or any other thing in himself; for then he
might demand it, and it would not be a pardon at all; but, by the
atonement of Christ. All his sins of every shape and size, his sins
of nature and sins of practice, his more than ten thousand times
ten thousand complicated acts of rebellion, are fully and freely
forgiven, so that, in this ocean of merit, every trace of them is
drowned and sunk out of memory."
In these passages, culled from his sermon, the reader is put in
possession of his style and sentiments.  In a certain sense, Toler
himself is presented, and we listen to him. Treating of the reluctance with which the sinner lays hold of the plan of salvation,
he observes: "By nature man is dead in sin, and not only in
darkness, but darkness itself. He is entirely ignorant of his own
guilt and utter depravity, as well as the spotless purity and extent
of the Divine law.  He thinks his crimes small failings, his duties
great performances, and either trusts in some confused notions
of general mercy, or expects to appease an offended God by some
sincere future obedience. When first awakened from this sleep
of carnal security, instead of flying, like a dove, over his obstructions to Christ, he struggles, worse than a mole, to clear them all
out of the way. He must stop for greater alarms, for sharper
convictions, to suffer more for his sins, to experience sufficient
humility, self-mortification, sanctified tempers, that he may render




ROBERT B. SEMPLE.                   305
himself an acceptable object of pity, before he can venture to
come to the Saviour. But let the sinner twist and shift as he
will, until he does come to Christ, he must be under the curse,
just as naturally as the fire emitted from a burning mountain
would certainly consume him if within its range, however much
he might exert himself to quench the flames."
Extracts like these might be multiplied, exhibiting his views of
truth and manner of presenting them, but the present limits will
not permit. It may be sufficient to say, but few Baptist ministers
in the State entertained clearer apprehensions of all those great
doctrines which, as a people, we have delighted to cherish, and
but few have more earnestly and successfully defended them..
It has already been stated that Mr. Toler, after a long, laborious, and efficient career of usefulness in his native State, migrated
to the West. He became pastor of the church in Versailles,
Kentucky, where he remained until his death, which occurred in
MIarch, 1824. How far his efficiency was kept up after the
change in his position, the author has no means of determining.
We doubt not that, with Noel, Semple, and Lunsford, the associates of his earlier years, he now swells the song of redemption
in the bright world above.
ROBERT B. SEMPLE.
ROBERT BAYLOR SEMPLE was of Scotch descent.  His father,
John Semple, who emigrated to this country in early life, was
one of thirteen children, and the son of very wealthy parents.
According to the custom of the Old Country, his eldest son inherited the whole estate, while the others received as their only
patrimony a liberal education. Two of the younger sons, John
and James, came to America, and settled in Virginia.  James
became a clergyman of the Episcopal church, and was the father
of the late lamented Judge Semple, of Williamsburg.  John
Semple engaged in the practice of law, and, after the acquisition
VOL. i.-U               2'6 *




306                ROBERT B. SEMPLE.
of a large property from his profession, married Elizabeth Walker,
in 1761.
R. B. Semple, their youngest son, was born at Rose Mount,
King and Queen County, January 20th, 1769.  His father died
when Robert was only twelve months old. By this' event, Mrs.
Semple was left, with four children, nearly penniless.  Having become security on behalf of several friends for a large amount, the
ample estate which had been accumulated was nearly all required
to meet the claims of creditors. The wreck which was left after
the payment of debts was bequeathed to the eldest son, while
Robert inherited nothing but the affectionate regard and guidance of his surviving parent, "with," as he used afterwards to
say, "the wide world to seek his fortune in." This depression in
the external circumstances of his family may have been one of the
necessary links in that chain of events by which God intended to
magnify the riches of his providence and grace in calling him
from darkness to light, and in making him the instrument of
spiritual good to hundreds of his race.
Mrs. Semple was a rigid adherent of the established church,
and left no means untried in endeavoring to instill into the minds
of her children the principles she had imbibed.  They were regularly taken to public worship, and accustomed to all the forms of
the church.  Such was Robert's attention to the externals of religion, when still a youth, that both his friends and he had formed
a high estimate of his attainments in piety. After he became a
converted man, and a minister, he was heard frequently to allude
to the influence which these early instructions: produced on his
mind.  Though pharisaical pride was indulged, and his heart remained for a time unchanged, yet he always considered that the
religious habits he formed in the beginning of life resulted in
keeping his conscience tender, and prevented him from running
into the vortex of skepticism.
When quite young he was placed at school with a Mr. Taylor,
as his mother cherished a peculiar anxiety to give him a good
education.  The late Rev. Peter Nelson, known throughout
Lower Virginia as one of the most distinguished teachers of the
State, was afterwards his preceptor  When Mr. Nelson removed
to the Forks of Hanover and established an academy, Robert's




ROBERT B. SEMPLE.                   307
mother, unable to sustain the expense of boarding and tuition,
began to apprehend that she'must decline the purpose of educating her son, excepting so far as an opportunity might be
allowed by the common schools of the neighborhood.  But Mr.
Nelson, discovering in his young pupil much sprightliness and
a considerable aptitude for the acquisition of knowledge, magnanimously tendered to him his board and tuition free of expense.
With Mr. Nelson he studied the Latin and Greek languages, and
at the age of sixteen he had made such proficiency as to become
a most valuable assistant teacher in the academy.
Having finished the course of studies prescribed at the academy,
he was recommended by his tutor and friend as well qualified to
conduct the education of youth, and obtained a situation in a
private family. Here he commenced the study of law. No one,
acquainted with his natural vigor of mind and his powers of discrimination, could doubt that in this profession he might have
risen to distinguished eminence. But He who has the hearts of
all men in His hands had determined to elevate him to a distinction still higher, by calling him to the work of preaching the everlasting gospel. His was to be the noble work of vindicating the
ways of God to man, and to plead with guilty rebels to be reconciled to their sovereign.  While prosecuting his studies, preparatory to the practice of law, notwithstanding the influence of
maternal instruction, he became strongly tinctured with the sentiments of infidelity.  In these he sought refuge from the occasional convictions of guilt which he experienced. Frequently was
he lured from the path of morality, in which, in his earlier years,
he had been accustomed to walk.. Being necessarily thrown into
the society of the gay and wicked, he was tempted to indulge in
their practices.  To paralyze the strokes of conscience, an endeavor was made to disbelieve the truths of the Bible; but still he
was restless and unhappy.  According to his own confession he
was often compelled, amid the frivolities of the ball-room, to seek
relief by retiring to pray.
During this period of painful contest between conscience and
inclination he sought opportunities to converse on religious subjects.  So far as he was inclined to believe in the reality of
inspired truth, he urgently defended the forms of the established




308                ROBERT B. SEMPLE.
church. About this time the Baptists were much prospered in
their attempts to save men from the delusions of sin. Although,
for the most part, their ministers were men of limited attainments,
yet they possessed strong native sense, and ardent, humble piety,
while the Lord was with them, bringing many, through their
means, to a knowledge of the truth.  Mr. Semple seems to have
indulged quite a contemptible opinion of them and their system.
Among others whom he encountered in argument was a pious and
aged member of the Baptist church, by the name of William
Skelton, who resided near him. This man, being an industrious
and respectable citizen, though unskilled in science, became the
subject of Mr. Semple's sympathy. He was regarded as a deluded
enthusiast, and was visited by his youthful friend with the avowed
purpose of convincing him of the error of his way and restoring
him to the bosom of the church from which he had departed. In
the execution of this purpose, Mr. Semple plied his arguments
with warmth and skill; but he failed to change the mind of the
aged disciple.'Iis arrows were pointless. To his utter astonishment, he found this man's mind well stored with scriptural knowledge.  He could not gainsay or resist the truth, which, in
simplicity and godly sincerity, was brought to bear on his understanding and his heart.  He determined to make himself more
familiar with the Bible, and doubted not that he should be able
still to triumph over his opponent. The controversy was renewed,
but with the same result.  Mr. Skelton extorted from him a
promise, at the close of the second interview, that he would carefully read the New Testament, and note all the passages which
related to the points in dispute.  This examination was productive of lasting good. " The law of the Lord is perfect —converting
the soul." The whole character of the young disputant was now
changed.  He was no longer the petulant cavalier or the selfapproving Pharisee, but the humble, broken-hearted inquirer.
I-is proud heart was subdued; for he saw, what to him was before
unknown, that he was a ruined sinner and deserved to perish.
Now, the sentiments which had been advanced and vindicated by
his aged neighbor were seen to be truths of lasting importance.
The further his investigations were pursued' the more wretched
he became, until the plan of-salvation, in all its simplicity and




ROBERT B. SEMPLE.                  309
fullness, was beheld and trusted in by him. A new world was
opened to his vision; Christ was made unto him wisdom, righteousness, sanctification, and redemption, and became, in his estimation, the chief among ten thousand, and altogether lovely.
In adverting to the means by which the spirit of God effected
a change in the heart of this young formalist, a number of
important suggestions occur to the mind.  The first is, the sovereignty of Divine grace. Here is an individual presenting
himself in the attitude of an opposer; he wages war against God
and his Christ, and God subdues, not by confining him in chains
of darkness, but by taking away his stony heart and giving him a
heart of flesh. God's purpose is accomplished, too, not by human
wisdom or human eloquence, but in the manifestation of truth by
a plain, uneducated farmer. Another thought deserves to be
remembered: the Christian knows not what grand results may
grow out of his endeavors to do good, however feeble. An old
man, with no capacity to encounter the learning and wit by which
he was assailed, might have satisfied his conscience with the utter
hopelessness of making an impression. He might have apprehended only an exposure of the cause he wished to defend, or the
fear of exposing his own ignorance might have prompted him to
keep silence. But no; he determined to open his mouth boldly, and
speak on behalf of Him in whom he trusted and whom he loved.
And what was the result?  A soul is converted.  An individual
is brought over from the enemy who is to become a leader in the
army of the Lord, and througrh whom many are to be won to the
standard of the Prince of peace.  The most obscure follower of
Christ may, by a well-timed conversation, or a single word uttered
in a right spirit, be the occasion of events intimately or remotely
connected with the eternal well-being of thousands of his race.
But to return to the narrative.  The subject of this biography
was not simply delivered from the wrath to come and adopted
into the heavenly family; his grateful spirit submitted with joy
to the Redeemer's sway, and his prayer was, "Lord, what wilt
thou have me to do?" He sought his duty from the pages of
inspiration, and, contrary to early prepossessions, determined to
attach himself to that sect which pre-eminently, in his day, was
everywhere spoken against.  In taking this step he had nothing




31 0               ROBERT B. SEMAPLE.
to gain but the answer of a good conscience and the approbation
of God; while, in respect to temporal things, there was every
prospect of sustaining loss. But for the excellency of the knowledge of Christ Jesus his Lord, he was willing to count all things
loss.  He was baptized in December, 1789, by Elder Theodorick
Noel, and joined the Upper King and Queen Church.
The same month he began publicly to testify to the faithfulness
of the saying, "That Christ Jesus came into the world to save
sinners."  It has been before stated, that at- the time of his conversion he was qualifying himself for the practice of law.  When
the excellence and love of Christ were revealed to his soul, he
immediately conferred not with flesh and blood, but relinquished
the hope of worldly elevation, that he might preach among his
fellow-men the unsearchable riches of Christ.  His first attempt
was made at the house of Mr. Loury, Caroline County, December
24th; and it is said this effort was far from giving promise of
eminence as a preacher.  A  late distinguished statesman and
lawyer being present at this time, expressed himself very freely,concerning the sermon, and predicted that young Seruple would
never, in the character of a minister, gain the attention of the
community.  On the same occasion a ministering brother, still
living, whose praise is in all the churches, preached his first discourse.
Although Elder Semple commenced the solemn work in much
weakness and with trembling, he was not discouraged. He was
willing to sacrifice his pride while he could entertain the hope of
doing something to promote the cause and glory of his Master.
The characteristic decision which he exhibited through life was
evinced in his earliest efforts. His second discourse was delivered
at a private house, from Hebrews, ii. 1. One who had an opportunity of ascertaining something of his juvenile attempts, remarks
that "his manner was extremely awkward, and his ideas, though
obvious to his audience to be clear and well conceived, were
expressed with a labored and unpleasant gesticulation." Encouragement may be furnished, in his example, to young licentiates to
persevere in determined endeavors to improve in style and manner.
For several months this young disciple labored in the neighborhoods adjacent to his own home with great zeal.  In 1790,
Bruington Church was constituted in King and Queen, under the




rLOBERT B. SEMPLE.                 311
instrumentality of that excellent man, Elder' James Greenwood.
After their constitution they unanimously called the subject of
this memoir to take the oversight of them.  On the 26th of September, 1790, a Presbytery, consisting of Elders Robert Ware,
Theodorick Noel, and Iverson Lewis, proceeded to examine and
ordain him to the work of the gospel ministry. He continued to
sustain the pastoral relation to Bruington Church as long as he
lived, a period of forty years.
On the 1st of March, 1793, he was united in marriage to Miss
Ann Loury, daughter of Col. Thomas Loury, of Caroline County. A
few months previous this estimable young lady had attached herself
to the Baptist Church, and had given the most indubitable evidence
of devotion to the cause of Christ. Her husband was often heard to
express gratitude for the direction of his Heavenly Father in this
event. She was a help-meet indeed. They commenced the married life without property, but being vigorous in health, and independent in their feelings, they determined, by industry and rigid
economy, to avoid embarrassment, that he might more fully prosecute the duties of the ministry. This was rendered the more difficult as they had both been accustomed to move in affluent society.
After two or three temporary removals, they ultimately settled in
King and Queen County, on a farm called Mordington.  Here
they spent the greater part of their lives.  At this place, for a
number of years, he conducted a school.  As an instructor of
youth he was much approved, and highly useful. In this employment, in connection with the cultivation of a farm, he was soon
placed in very comfortable circumstances, and before the close of
life had acquired considerable property.
In a few years after the entrance of Elder Semple into the work
of the ministry, it was the will of God that he should attain a very
high reputation among all classes of men.  Notwithstanding his
necessary confinement in school, he made extensive and frequent
tours throughout all parts of Lower Virginia, preaching the gospel and confirming the disciples. His visits to the churches were
eminently blessed.  Itinerant labors like these he continued until
the close of life. His regular ministrations, however, were confined to King and Queen, and King William Counties.  Within
this region a number of infant churches had been originated when




312                 ROBERT B. SEAMPLE.
he began his ministerial career. These churches, chiefly under his
instrumentality, were greatly enlarged, embracing many of the
most intelligent classes of society.  It is to be regretted that the
minutes of the Dover Association do not, for a number of years,
give the statistics of the churches, by which might be ascertained
something of the increase in those regions occupied by Elder
Semple.
The following extract of a letter addressed to a Christian friend,
alludes to the state of things in his congregations in 1822: " Tomorrow I am to attend at'Upper King and Queen, (one of the
churches of my pastoral care,) for the purpose of baptizing fifteen
or twenty persons recently converted, and at the same place, in
July, I baptized twenty-three in one day.  This, I. am sure you
will say, is good news; I can also say of them that few revivals in
my acquaintance furnish characters of whom stronger hopes may
be entertained of their wearing well. Although many of them are
the poor of this world, I feel persuaded they are rich in grace. In
another church of my care a, revival has gone on for some months,
chiefly among the people of color. About one hundred and seventeen have been baptized, of whom more than one hundred are
colored; I wish my hopes of these were as Sanguine as they are
in respect to the subjects of the other revival.  So closely are
ignorance and superstition united, that I find it hard to keep these
poor creatures from building upon visions and dreams. In many
of them, however, the clearest evidences are furnished of a work
of grace.  In Bruington Church, the other church of my care, we
have had rather a warm season for about twelve months past, and
during that time have baptized about thirty; of whom many were
persons of high standing in civil society. When in' York, last
May, I baptized two ladies, from whom I entertain great hopes of
usefulness.  They are Mrs. B., and Eliza P —, my niece. I
correspond with them, and Eliza writes to my daughter: from
their letters, as well as their conversation, I entertain these hopes
They seem to be very pious."
An interesting fact may be inferred from the above letter, which
deserves the attention of the biographer  Not only were the intelligent, refined, and wealthy brought under the influence of his
ministry, but the ignorant and the indigent. They shared largely




ROBERT B. SEMPLE.                   313
in his sympathies and ministrations. It is said some of his happiest moments were spent in the cabins of the poor, while recommending to them the Divine Saviour, who humbled himself that
they might be rich. Hundreds of those who occupied the humbler walks of life were accustomed to hail him as their spiritual
father, their counsellor and friend.
Until 1783 there was but one Association in Virginia, called
the General Association. This body was then divided into four
districts, and the General Committee organized. While the four
District Associations met regularly, to consult the welfare of the
individual churches, they each appointed four delegates to the
General Committee, to deliberate on the interests of the denomination at large. This was dissolved in 1794, but in 1800 representatives were appointed by several Associations, and the General Meeting of Correspondence was formed. Elder Semple was
usually a delegate from the Dover Association, and in 1808 he
was appointed their Moderator. In this office he continued until
its dissolution. From his entrance into the ministry he was one
of the most regular attendants at the Dover Association.  It is
doubtful whether he was absent from any one meeting for the
space of forty years. This Association, the largest in America,
and perhaps in the world, owes much of its efficiency to his exertions. At an early period he was chosen Moderator, and continued to receive this appointment from year to year, until his
death.
In the early efforts of the Baptist denomination to send abroad
the gospel among the heathen, Elder Semple became deeply interested. His benevolence was enlarged, like that of Christ,
embracing the whole world. He thus refers to the subject of missions:" The whole glory of the salvation of sinners is due to God;
but the means must be used by his people. Go ye and preach,
said Christ, and I will be with you. Do you use the outward
means, and I will make them effectual. To preach is the duty
of the preacher; but are there not duties incumbent upon others
as well as preachers? Doubtless there are: nothing is plainer in
the Scriptures than that ministers must not go on this warfare at
their own charges.  But missionaries differ from stated pastors.
VOL. I.                    27




314                 ROBERT B. SEMPLE.
They have to go out into the world to preach.  Pastors preach
to churches who will feel themselves bound in justice to support
them. The question then is, are any bound to aid in the support
of missionaries whom they are never to hear?  We answer, not
by the principles of justice; yet, they are bound by the principles
of charity; that charity which seeketh not his own and loveth his
neighbor as himself. Who that feels (as a Christian ought to
feel) for the wretched state of mankind, starving for the bread of
life, but will be willing to throw into common stock his money, or
his services, or both, for the purpose of supplying their wants, by
sending them the gospel? This is Divine generosity. It is alms
of the highest grade, on which a rich reward awaits.
"In order to concentrate the energies of the friends of the gospel, missionary societies have been formed in various parts of the
earth. The individuals of these societies combine their efforts to
send the gospel into destitute places, whether heathen or nominally
Christian.  Preachers are sent out under their direction, and are
supported or compensated from their funds. These funds are
raised by the contributions of the members of these societies, by
private donations, and by public collections, etc. These measures,
like all others requiring money, have met with opposition. Where
is the Scripture proof? say some.  We answer, abundant proof
is to be found in the New Testament.
" The Lord Jesus himself, while preaching the gospel, received
support by the contributions of his followers.  See Luke, viii.
23. After his ascension, his disciples, impelled by a holy desire
for the spread of the gospel, and by Divine charity, cast all they
had into one common stock. This might very properly be called
a missionary fund, by the aid of which the gospel was propagated
in Jewish and heathen countries. And hence the Apostle says to
the Gentile churches, their debtors they are.  See Romans, viii.
27. The Gentile converts, on their part, repaid the debt, by
sending aid to the Jewish, impoverished by their extraordinary
liberality. The church at Philippi is applauded by Paul as
having been the first among the Macedonian churches who contributed to his necessities; and still more commends them because
they had done this once and again. Right reason speaks the same
sentiment. Can anything be more reasonable than to contribute,




ROBERT B. SEMPLE.                   315
for godly purposes, a part of the abundance which God gives us?
Can we receive from him so much as to be able to fare sumptuously every day at home; show finely abroad; expend hundreds
in the education and dress of our sons and daughters; build fine
houses, etc.; and, even after such expenditures, have wherewithal
to make purchases of lands, etc.,-shall we be thus kindly treated
by him, and refuse or neglect to make any return, by contributing
out of this abundance for the advancement of his cause? Nothing
would be more unreasonable. Objections have been raised upon
the ground of practicability.  Is it not a hopeless undertaking?
say they. No! by no means. Great success has already attended
the efforts of missionary societies."
Elder Semple was among the first in Virginia to engage in the
delightful work of promoting the mission cause. To his influence, in a great measure, is to be ascribed the regard which
was manifested by many individuals and churches toward this
object. He was a member of the first meeting of the Baptist
General Convention, and afterwards uniformly attended, to the
period of his death.  Whoever else might be absent from the
anniversaries of Virginia missionary societies, Elder Semple was
always in his place. From the origin of the Richmond Foreign
and Domestic Society (afterwards the Virginia Baptist Missionary
Society) he was its most active and devoted friend. For a series
of years he presided at their annual meetings. The General
Association of Virginia, for supplying the destitute parts of the
State, had also a large share of his affections.  He was usually
Moderator of this body and President of its Board of Managers.
Nor was he less interested in the cause of education.  Indeed,
every object which promised to be advantageous to his fellowmen met his most cordial approbation. He acted upon the
general principle that it was right to do good unto all men, as far
as he had opportunity.
To do good was his delight.  It may not be inappropriate
here to insert a few sentences written by him, expressive of the
interest he took in the subject of colonization: —
"If the colonization plan should fully succeed, a radical change
for the better will be effected in three distinct nations: our own
nation will be rid of a most deadly evil; the African race among




316                 ROBERT B. SEMPLE.
us will take their stand as an independent, civilized people, cultivating the soil, and breathing the air which Heaven seems to have
destined for them; the savage tribes on the African continent
will, through them, rise to refinement and civilization; and, what
is infinitely better, will acquire a knowledge of that gospel which
brings life and immortality to light.  Why should not our free
colored population go back to the land of their forefathers?  It
is believed that the Jews are again to possess the country given
them of God.  If the sons of Abraham  are to return to the
sepulchres of their fathers, why not the sons of Ham? Both
these people have for centuries suffered the chastisement of
offended Providence; both have been preserved a separate people
in the bosom of other nations.  Will the Father of mercies,
whose loving-kindness is to be seen even in his chastisementswill he be angry forever with the one people, and ultimately show
forgiveness to the other? But I am reminded that it is a delicate subject, and must be treated cautiously.  Very true! No
people can be more aware of that than Virginians; and, I think,
no Virginian more than myself.  When I say or do anything on
this delicate subject, I strive to call up my soundest discretion, to
think again and again; and lest, after all, I may be misled by
some vain imagination, I endeavor to ask wisdom of the Father
of lights. Such should be the course of all. It is, however, one
thing to act with caution, great caution, and another, and a very
different thing, not to act at all. We must not abstain from
doing good lest our good should be evil spoken of. The way is,
indeed, narrow and perilous; and fiery spirits may pull down evils
upon themselves and others; yet the wise and prudent may walk
the same way and effect much good without any evil. The late
disaster in Liberia is indeed discouraging; but a kind Providence
can easily remedy the evil.  The Israelites had to go through
many purgations before they could settle in peace in the promised
land. So had the American Colonies."
Among other objects that engaged the attention of Elder Semple was the Columbian College, in the District of Columbia.
This institution became deeply involved in debt, and its existence
as a Baptist College seriously periled. To save it from ruin, and
restore public confidence and patronage, it was found necessary




ROBERT B. SEMPLE.                   317
that some individual of known integrity, judgment, and industry
should be selected to take charge of its financial concerns.  The
eyes of the board were directed to Semple, and he was pressingly
invited to assume this responsibility.  In considering the propriety of accepting the appointment, he saw that ties most powerful must be sundered, and many painful sacrifices made. But he
yielded to the convictions of duty, and determined, at least for a
time, to remove to the City of Washington. This removal took
place in July, 1827. In this station, as President of the Board,
he remained until the period of his death.  With his characteristic diligence and energy he prosecuted the important work
committed to his hands, and the whole denomination were inspired with hope that the College would soon be relieved from its
embarrassments.  In a letter from  Elder Abner W. Clopton,
dated College Hill, October 29th, 1828, reference to this subject
is made in the following language: "Dr. Semple, the main-spring,
the very soul of the institution, is still here; and with the
vigilant concern and unwearied activity of an honest, faithful, and
tender parent, is endeavoring to arrange, and pay off as rapidly
as the means can be obtained, the enormous and chaotic mass of
debts. Scarcely any other man in our denomination, though
many others possess excellency of character, could have entered
upon this herculean task with any hope of success.  Perhaps no
other, while scarcely sun or moon or star shed a beam of light
through the threatening clouds, would have remained firm at his
post." The cheering anticipations expressed in this extract, and
indulged by all the friends of the institution, were not realized.
He who overrules all events saw it best to remove his servant from
the sphere he occupied on earth to the rest of heaven.
It becomes proper to refer to the labors of Brother Semple as
an author. Some time in 1809 he published a catechism for the
use of children, which was highly approved. In 1810 his principal work, the History of Virginia Baptists, with several biographical notices appended, was issued from the press.
This history must have cost its author much expense of time
and labor in the collection of materials, as well as in its preparation for the public eye. There might be found by the critic some
defects in the style of this work, and it is questionable whether
21 




318                ROBERT B. SEMPLE.
the references which were made to men then living were not calculated to have an unhappy tendency.  In presenting it to the
public, he employs the following language: "Unless the compiler
is wholly deceived in himself, his attempt to write a history of the
Virginia Baptists did not spring either from the love of money
or the love of fame. To say that these things never entered his
thoughts, would be saying what no one would believe. HIis
motive was an ardent wish for the prosperity of truth, which he
really thought could be greatly promoted by a plain and simple
exhibition of God's dealings toward his people. The rise and
rapid spread of the Baptists in Virginia were so remarkable, that
there are but few who do not believe that some historical relation
of them will be productive of real advantage to true religion.
So much were our revolutionary reformers persuaded of this, that
they made arrangements as early as 1778 to collect materials and
publish a history; as may be seen by turning to our history of
the Proceedings of the General Committee. If his book does
not recommend itself by its deep erudition, polished style, or
rhetorical flights, he thinks that it possesses qualities that are
more valuable in such a work. Candor and simplicity in church
history appear to the author properties of primary importance.
iHe has faithfully recorded the foibles and failures, as well as the
virtues and praises of his own people."
No doubt an important benefit was conferred on the denomination by the publication of this history. It enabled the churches
to become more familiar with each other's rise and progress, and
tended to bind them together in a closer and more endearing
fellowship. It was important, too, that the peculiarly interesting
circumstances which accompanied the origin and early history of
the Baptists in Virginia should be made known to the world. In
addition to these works, it devolved on Elder Semple to become
the biographer of the lovely and lamented Straughan.  This
memoir was well executed, and reflected much credit on its
author. He was also frequently appointed to write the circular
letters of the Dover Association.  All these are good, containing
much valuable matter, and two or three of them may be called
superior.
Elder Semple was never distinguished as a controversial writer.




ROBERT B. SEMPLE.                    319
Had he turned his attention particularly to polemics, he doubtless
might have excelled.  But he was always more disposed to
engage in some work of faith and labor of love, than to spend his
time in vexatious controversy. It has been thought by some, that
his letters in reply to Mr. Campbell had rather an injurious influence. These letters were too hastily written, and, moreover, in
his early correspondence with that wily errorist, there was too
much of disposition to recognize him as a Christian brother;
defective, indeed, in some of his views, but not in essential matters. This discussion inclined many in Lower Virginia to become
readers of Mr. Campbell's periodical, some of whom were led
away by his enticing words. It must not be understood that
Elder Semple thought lightly of these errors.  In one of his
communications he speaks of Mr. Campbell's views as constituting "one of the most poisonous schemes that the present generation has witnessed."
The following extract of a letter from him, addressed to the
editor of the Herald, deserves a place here.  Referring to a conference of churches which had previously met, and adopted resolutions against this system, he says:  "Let it be distinctly
remembered that there are certain great leading truths which
constitute the essence of Christianity. Put off these, and adopt
anything else in the place of them, (no matter what,) and you.
lose everything in the character of a Christian worth having.
You may retain the name and the forms of godliness, but you
deny the power thereof. A word with regard to the season; was
it the proper time? had suitable forbearance been exercised?  I
would answer, years have elapsed since this religious leprosy
made its appearance, and became dangerous to our religious body.
Having watched its progress and perceived its malignant effects,
the most experienced disciplinarians became satisfied that the
time had fully arrived when measures should be adopted to put
out from among us those who clearly and obstinately adhered to
a system so unlike the real gospel.  It is believed by the most
dispassionate, that if there be any error, it has been in being too
tardy in resorting to the proper measures.  In Kentucky, where
the erroneous system spread more alarmingly than in Virginia,
strong measures have been adopted; and it is said to have pro



320                ROBERT B. SEMPLE.
duced very desirable effects. Another question will be asked. Is
this the proper course? I answer, under existing circumstances,
it does appear to me to be the wisest course that could be pursued.
The evil having become general, something like a general remedy
was plainly called for. Associations are looked at with a jealous
eye by many excellent men.  These being periodical bodies, it
was apprehended that if once such matters should be taken up
by them, they would grow into something alarming. For single
churches to act separately would be likely to produce discordance,
and thereby weaken the remedy. A conference, therefore, -made
up of committees from aggrieved churches, seems to me to commend itself to every prudent man's judgment. Those churches
having the disease prevalent among them would be most likely to
fall upon'the remedies best adapted to the case. The committees,
too, selected from these aggrieved churches, would be for the most
part tried and experienced men, fathers in Israel; such would
march directly to their object with a firm step, not biased by
false delicacy on the one hand, nor by party heat on the other.
All things fairly considered, I do most cordially recommend the
course advised by the conference, and do hope, earnestly hope,
that a course substantially like it may be adopted by all our
churches; and that we may in this most distressing state of
things all move together."
Some allusion has already been made to the exertions of this
devoted man as a minister of Jesus Christ.  Few men have
possessed a wider or more commanding influence, or have been
more useful in the vineyard of the Lord. There have been those
who have risen rapidly in the world, and for awhile have excited
attention, but whose relaxed zeal or improper conduct has thrown
them back into the shade, from which they have never again
emerged. Others have attracted, and continued to attract the
admiration of those around them, while their real usefulness has
been confined within a very limited compass.  Semple's progress
was gradual, but it was onward. His influence was practically
felt. And what was the secret of his success?  Did it consist in
eccentricity of manner, extraordinary powers of mind, or overpowering pulpit eloquence? In neither. It was the result of
other qualities which he possessed in an eminent degree, and to




ROBERT B. SEMPLE.                   321
which the attention of the reader should be directed, or this
sketch would not be complete.
I. Among the most marked features of his ministerial character was prudence, united with great decision. These important
attributes were exhibited in conferring with inquirers on the subject of salvation and Christian duty.  He was always prepared
to give discreet advice, Nor was he unfrequently called upon to
afford instruction both within the sphere of his pastoral labor
and to distant correspondents.
The following letters were written in reply to inquiries made
by one who was settled in a neighborhood where the Baptist
ministry seldom visited: --
"Your last came to'hand in a very short time after date: it
brought me the first intelligence of your baptism, and of the
Gloucester meetings.  It was, indeed, in every respect a pleasing
communication. You have witnessed a good profession in a part
of our country where Baptist principles have been very little understood, or rather have been greatly misunderstood.  Your
situation in life will cause you to be much observed by all. The
friends of truth will fix the eye of hope upon you, and look for a
Divine blessing on your good conversation in Christ Jesus.  The
opposite party, made up of various descriptions, under more various motives, will watch for your halting. The personal enemies
of the Baptists, from religious and other motives, will say,' their
principles are too rigid for any good person to be happy among
them.' You know of whom it was said, in old times,'as for
this sect, it is everywhere spoken against.' It does indeed require a large stock of prudence, or rather of Divine grace, to
make a consistent and useful Baptist.  But looking to God with
constant and humble reliance, there will be nothing too hard.
Surely he can make rough ways smooth, and crooked paths
straight; and, moreover, he says,'these things will I do, and not
forsake you.' As it respects society, you will doubtless sometimes
be at a loss: you cannot go all lengths with your old friends who
are not changed, and of course must, to a certain extent, withdraw from them; and a refined mind cannot fully enjoy the company of the unrefined, even though pious. But this you will take
as a part of your cross. In the mean time be at work, and you
VOL. I. —V




322                ROBERT B. SEMPLE.
will find your labor not in vain in the Lord.  Talk, advise, write,
pray, etc., and you will find your society improved upon your own
terms.  Some of your friends who pitied your weakness, perhaps
persecuted you, will be among the number to seek your religious
association. I have seen these things more, than once."
Again he writes: "Your letter, by taking a wrong direction,
did not reach me until a few days past. Its contents were most
satisfactory and consoling. Your experience of grace was surely
from God, for no person can feel thus unless God be with him.
You speak of being'assailed with doubts and fears.' It is questionable whether a faithful experience is ever without them.
They are not from God, but he overrules them for the Christian's confirmation.  Satan will worry whom he cannot devour.
In this, like all his other attacks upon the children of God, he
causes only momentary pain, which is succeeded by lasting peace.
The barking of the wolf drives the sheep nearer to the fold and
the shepherd. I am more than commonly pleased with the calculations you seem to make, that the Christian is not to be
carried to the skies on flowery beds of ease. Young Christians often overrate the duration of their comforts and underrate
their trials, so that, when their conflicts come, they are not prepared for them, and'count it strange' that they should be visited
by such fiery trials. It is to their advantage to keep in mind
that through much tribulation we must enter into the kingdom
of heaven. I am also highly pleased at discovering, from your
letter, that you have right views of prudence and waiting upon
God. The enemy of souls has often done much mischief among
zealous professors, by persuading them to neglect one set of
duties to attend to others; that the immediate and direct duties
to God are not paramount to domestic and social duties. It is
not so: all duties should be done to God.  Hence, Colossians,
iii. 3, we are told,'Whatsoever ye do in word or deed, do all in
the name of the Lord Jesus,' etc., and immediately the duties of
domestic life are enumerated and enjoined as to be done for God.
See the same subject, Ephesians, v. and vi. This must be done
by waiting upon God and seeking his direction as to the proper
mode of attending to each duty, so as to be found rendering unto




ROBERT B. SEMPLE.                  323
God the things which are God's, and unto man the things that
are his. This is the sure way of letting our light shine.
"Baptism is so very distinctly revealed in the New Testament,
that for more than thirty years I have been astonished how there
could be more than one opinion upon it among the readers of the
Testament, especially the pious; that repentance and faith should
precede baptism, is as plainly laid down in the above book as
words can speak. Philip, when asked to baptize a certain man,
said,'if thou believest with all thy heart, thou mayest.' You
speak of obstacles: you cannot do wrong to wait on the Lord to
remove them, and make your conversion and baptism a blessing
to many others; and by a judicious use of your privileges, you
will have much solid happiness here, and will meet your Saviour
with more pleasure when you find yourself among those to whom
he will say,'These are they who have followed the Lamb whithersoever he went.' 1"
In the social circle, he always demeaned himself in a manner
becoming his exalted station. Many ministers who act well their
part in the pulpit, are lamentably deficient in their daily intercourse with men. Their undignified demeanor and indiscreet
remarks tend to neutralize the most instructive and eloquent discourses. But it was not thus with the subject of this memoir.
He always seemed to carry about with him the recollection that
he should watch for souls as one who must give account, and all
his words and actions were judiciously adapted to leave, both
among saints and sinners, a good impression.
His government of the churches over which he presided, and
the course he took in the Dover Association and other large deliberative bodies, furnished also a test of his character for sound
judgment and firmness of purpose.
II. Another invaluable trait in his character was unwearied
diligence in the discharge of ministerial duties. For punctuality
in attending his own appointments, and all the more important
denominational meetings of the State, he was proverbial. And,
while at these meetings, as well as in the fulfillment of pastoral
duty, whatever his hands found to do, he did it with all his might.
It will be appropriate, in this place, to furnish an extract from a
communication, written by one who was doubtless prepared to




324                ROBERT B. SEMPLE.
give the most accurate information.  In this extract the writer
alludes to the course Elder Semple pursued at an early stage
of his ministry. Having referred to his industrious habits in
teaching and farming, immediately after his marriage, the writer
proceeds:"During this time he ministered to three congregations, two
of them twenty miles distant from his residence. He labored incessantly, making it his religious duty to undertake nothing which
he did not complete, and to have no appointment that he did not
fulfill. So strictly did he observe this rule, that I have heard
him say that he has rode through the most inclement weather to
a distant church, and when getting there found the nearest neighbor absent, and preached on such occasions to a congregation of
not more than four or -five persons. His labors at this time were
peculiarly arduous. The Baptist church in that region was in its
infancy. There were few persons who belonged to it, and those
the most illiterate and unpolished. The prejudices of the public
were against it, and the young man of learning and talent was
deemed irreclaimably infatuated who could devote his time to the
service of a church which brought neither honor nor emolument.
Panoplied, however, in the armor of conscious rectitude, he went
forth to battle these prejudices and to disseminate truth.  In a
short time the fruits of his labor were awarded him. A church;
equal in number and respectability to any in the State, grew up
under his ministry, and old Bruington still stands a monument to
the zeal and piety of its never-to-be-forgotten founder."
In a sermon delivered on the occasion of his death, by Elder
Robert Ryland, the following allusion is made: "He was eminent
for his PERSEVERANCE. I have known many men of equal, perhaps superior abilities, who fell far short of his usefulness, because they wanted his decision. He was deliberate in forming
his conclusions, but when formed he acted on them. He felt that
the ground on which he stood was solid, and he therefore stood
erect and fearless. His course through life was, consequently, not
an irregular one, vacillating from one extreme of doctrine to
another, now manifesting an excessive zeal, and now settled down
into a frigid insensibilty; but it was uniform, steady, dignified.
You always found in him the same man. Human energy is often




ROBERT B. SEMPLE.                   325
wasted because it is applied to some point for a short time with
great vehemence, and then diverted from that to another before
the first is accomplished.  Such was not the custom of Mr. S.
He never abandoned a project because it proved to be difficult or
unpopular, but went right on until a fair experiment had convinced him what was expedient.  Hence it was that he acquired
so much weight of character in the community.  Every person
confided in the soundness of his judgment, and in the energy with
which he executed his purposes. If he had appointments to fulfill, he suffered no impediment which mortal enterprise could subdue to interrupt them. His congregations would go out to hear
him in cold and rainy weather, because they were sure of his
attendance.  This trait in a public man is doubtless more valuable than it is usually regarded.  In the course of a long life, its
influence is capable of effecting a large amount of good, while
the patriarchal sentiment is found to be true,' Unstable as water,
thou shalt not excel.'
"He was one of your practical men, that set themselves to
work in good earnest, and'from the same fixed and faithful point'
never- decline until their aim is accomplished., It ought to be set
down also to his credit that he was constitutionally indolent. His
physical nature seems to have been changed by the force of principle. Whatever of activity he displayed was the result not of
natural temperament, but of grace Divine, urging him forward
against the current of his feelings,-the effect of holy, ardent love,
prompting him to spend and be spent for the salvation of souls.
Many men are endued with a restless temper that makes them
energetic by starts.  Their motions are rapid, but uncertain and
eccentric. Their zeal is blazing, but misguided and injudicious.
They rarely effect much good. But this man's energy was steady
and efficient.  His zeal was uniform and salutary because guided
by a sound judgment and directed to a hallowed end.
"The only additional remark which I shall make on this part
of the subject is this: That no man probably felt a deeper interest in the general welfare of Zion. While the disciples are
classed into so many little families, there is danger lest they feel
an undue solicitude' each for his own family, and disregard the
common cause. Mir. S. felt a lively anxiety for his whole denoVOL. I.                    28




326                 ROBERT B. SEMPLE.
mination, and for the progress of the gospel in every part of the
world.  He could have said, with Paul,'Besides those things
that are without, that which cometh upon me daily, the care of
all the churches.' Indeed, when his reputation had increased, he
was so much importuned to preach in distant neighborhoods, that
his own people felt his loss. Wherever he sojourned, there he
went to work as if it had been his particular charge. And, on
this account, he was looked up to by all the churches as a kind
of apostle; was called upon to decide controversies, and to adjust
more serious difficulties. One of his darling themes in the pulpit
was the enforcement of brotherly love. His soul was oppressed by
the schisms which have in some instances perplexed our churches.
To the variant parties his private and public counsels were excellent. If, however, he ever displayed an authoritative spirit, it
was while preaching on this subject. He had little patience for
the senseless quarrels of those who profess to be disciples of the
Prince of peace, and children of the God of love.",
III. It may be observed, in addition to the qualities to which
the attention of the reader has been called, that he was distinguished for the practical character of his preaching.  By manifestation of the truth he commended himself to every man's conscience in the sight of God. His discourses were remarkable for
their appropriateness, and were always delivered in simplicity and
godly sincerity. To amuse men was never his design when he
stood up to recommend the weighty truths of the Word of God.
No one could sit under his ministry without being convinced that
the great object at which he aimed was to do good. It was said
by a pious lady that she never heard him preach when she did
not retire resolving to be more holy and devoted to God. Possessing an intimate acquaintance with the heart, and feeling the
superlative value of eternal realities, he was habitually prepared
to speak with pungency and faithfulness. It must not be understood that he was deficient as a doctrinal preacher. It was the
delight of his heart to dwell on the love of God to his people,
the Divine nature and glory of the Redeemer, the necessity and
happy influence of the Spirit's work in regeneration, and all the
other truths of the Bible;, but he never theorized on any one of
these doctrines without making some practical inference, and




ROBERT B. SEMPLE.                    32'
pressing them upon the consciences of his hearers.  This was
evidently the apostolic plan. Paul, in his writings, manifests a
peculiar concern that purity of sentiment should prevail in the
churches; but, in recommending the precepts of the gospel, he
descends to particulars, and with emphasis urges all the duties of
social life, as well as those of a devotional character. Thus did
Semple.  His style was sometimes negligent, but his manner
always impressive. An extract from the funeral discourse, delivered by Elder A. Broaddus, will be here introduced. It furnishes an accurate description of the ministerial talent and spirit
of him with whom, from early youth, the speaker had been intimately associated in the work of the gospel ministry:"Among the gifts and endowments of my valued friend, we do
not reckon an eloquent tongue and a fluent speech. The early
part of his career was marked by frequent embarrassments, from
the want of a ready and happy appropriation of words to the
ideas which labored in his mind. But then, you still saw the idea
of sterling worth, big with important meaning, and weighing
powerfully in the scales of the sanctuary. You saw the object
toward which, with resolute pace, he was marching up; and
though he might sometimes be impeded on the way, still he
marched on, (for perseverance was one of his distinguishing
features,) still he marched on till the point was gained. And if,
even in the maturity of his ministry, he never attained to excellence in ready utterance, the worth of his matter more than made
amends for the want of this faculty-a faculty which, though it
has its worth, is often found to exist in connection with a slender
stock of mind and meaning, a pompous parade of words, a body
without a soul.
"Divine truth, from the lips now sealed in silence, came to
knock at the door of our hearts, not with the tap of the glovedhand, but with the stroke of the brazen knocker. It entered not
with the bows and compliments of a stranger, but unceremoniously,
like the owner of the castle come to claim his mansion. Nor did
he lack a holy warmth, a heavenly unction, in his ministrations;
for God was with him. To have the best feelings of the heart
engaged and kindled up in the cause of Christ, and under the influence of his redeeming love, was the delight of his soul. Often




328                 IROBERT  B. SEMPLE.
has he said:' I would give nothing for that religion which excludes these heavenly feelings.' And if he was not eminent for
those appeals which produce a more powerful excitement, you are
witnesses, my friends and brethren, how often a sacred pathos
mingled itself with his addresses; how often, ere we were aware,
a transition took place from the current of argument and instruction, to a feeling and even a melting sense of the excellence
of Christ's'holy religion, its blessed enjoyments and immortal
prospects.
"Various are the gifts with which God has favored the Christian.  The distinguishing excellence of our brother, in his ministerial capacity, appeared to me to consist in a fund of knowledge
of human nature, applied, as occasion called for it, to the various
workings of the heart; and in what the Apostle calls' instruction
in righteousness;' or an exhibition of the duty and advantage of
practical godliness. Having been instrumental, under the influence
of God's gracious spirit, in turning many'from darkness to light,
and from the power of Satan to God,' he was earnestly engaged
in his ministrations, in building them up in the faith of the gospel,
and training them to active diligence in all good works."
Says Mr. Ryland: "As a public teacher of religion, our
lamented brother was deservedly eminent. He was always appropriate. The variety of his sentiments, the originality of his
manner, the solid, earnest, and devout constitution of his mind,
made him profitable to all classes of hearers. I think those familiar but beautiful lines of Cowper suit him as well as any man I
have ever seen:'Would I describe a preacher such as Paul,
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace
HIis master-strokes, and draw from his design.
I would express him simple, grave, sincere;
In doctrine uncorrupt; in language plain,
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impressed
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds
May feel it too; affectionate in look,
And tender in address, as well becomes
A messenger of grace to guilty men.'




ROBERT B. SEMPLE.                   329
" One quality, which distinguished our venerable brother, was
his intimate acquaintance with the human heart.  This was
one of the chief sources of his greatness and usefulness. Pope
says:-'The proper study of mankind is man.'
This study is important to all professions; but to the preacher it
is indispensable. He has to deal emphatically with the heart of
man.  He should know how to touch alternately the chords of
hope and fear, of love, joy, sympathy, gratitude, and devotion.
Mr. S. applied his mind more to this subject than to books.  If
he addressed the unconverted, they were often astonished at his
perfect insight into their feelings. Like the woman of Samaria,
they were constrained to say:'I-Ie told me all the things that
ever I did.' He described them so faithfully that they found no
way of escape, and had to confess they were the very sinners
whom he had designated.  If he spoke to Christians he seemed
to know their trials, their secret exercises, their besetting infirmities. He expatiated on them more correctly than they could
have done themselves. And he was well skilled to apply a remedy
suited to their spiritual diseases; to administer comfort to the depressed, caution to the unguarded, and reproof to the disobedient.
Perhaps this is of all others the most delicate task assigned to
the messengers of truth; to adapt their instructions to the character and circumstances of men.  It is not sufficient that they
understand what is truth; but they should know what particular
ideas to advance for the various stages of experience; when to
apply the promises, when the admonitions, and when the threatenings of the gospel.  In a word, they should rightly divide the
Word of truth, giving to each one his portion in due season.
This can be done only by knowing, in some measure, what is in
man.  Possessing a large share of this quality, Mr. S. succeeded
remarkably well in performing the duty above alluded to.  IHe
aimed his darts not over the heads of men, but at their consciences,
and they felt their point. HI-e abhorred the disposition which
prompts some to attempt great things merely to attract the stare
of the ignorant.  The useful was preferred by him to the ornamental, and the homely phrase that conveyed his thoughts was
28*




330                ROBERT B. SEMPLE.
selected rather than the classic one, which would be understood
only by the learned."
It will not be unsuitable or uninteresting to the reader, here to
introduce a few extracts from the pen of Elder Semple. They
will give a just idea of the sterling excellence of those sentiments
which were at all times advanced by him, both in the pulpit and
by the pen. It ought to be remarked that he very seldom wrote
sentimental letters, although his correspondence was extensive.
As he was frequently consulted in reference to the interests of individual churches, or the cause at large, he was accustomed in
each case to confine himself to the subject, and to give plain,
practical advice.
The first extract furnished will exhibit his views of the gospel
ministry. It is from a letter addressed to a young brother, who
was agitating the question, whether it was his duty to enter upon
this solemn work: "Yours of the ninth instant is now before me,
and I sit down to answer it. It contains one general proposition
by way of asking my advice, viz., Shall I preach the gospel? To
which I might answer shortly, Yes I But you would have it more
in detail.'You seem to be satisfied that God has impressed it
upon your mind, or at least you ought to be satisfied, if your
exercises are as you describe them. Such exercises prove the call
of God. If God has committed a dispensation of the gospel to
you, a woe betides you if you do not preach. On the contrary,
if you preach willingly and faithfully, you will have a reward.
Such are the terms of God's house. But the part in which I hope
to be of some use to you, is respecting the difficulties of this holy
occupation. Of these you should be forewarned. When God
called Saul of Tarsus, he said to Annanias,'I have showed him
what great things he must suffer for my name's sake.' A faithful
and true minister must make up his account, that he is to endure
hardness as a soldier of the cross.  He is appointed thereunto.
It would seem that God will accept no services unless they can
stand the fiery ordeal. His way is full of fire; and wood, hay, or
stubble will soon burn up, while gold shines so much the brighter
for having passed through the fire. The Apostle found it as God
had told him; hence he gives us a long catalogue of sufferings
which he had endured.  And when he compares himself with




ROBERT B. SEMPLE.                    331
others, he asks, Are they ministers of Christ? and his answer is
worthy of note,' am nmore: in labors more abundant, in stripes
above measure;' and he goes on to enumerate his sufferings, as
if they made him more than a minister of Christ. This you will
say is a dark picture. True, but you will find it a true one, if you
are a laborious and faithful minister of the gospel. But there is
also a bright side to this picture. Ay, one that if rightly viewed,
will dazzle not only the above prospects, but all the bright hopes
and schemes of worldly aggrandizement. The man who has right
feelings toward God's work, and faith as to its reward here and
hereafter, would not hesitate in making choice of a holy minister's
office, in preference to the office of prime minister of the most
potent kingdom upon earth; nay, of the crown itself of such kingdom.. But it requires peculiar feelings, such as God only can
give. Your course is plain: wait upon God, wait upon him without weariness. Follow his leadings. Be still until God says,
Move; and then move with zeal, judgment, and humility. Do not
forget Jeremiah's question and advice to Baruch,' Seekest thou
great things for thyself?  Seek them not.' I am desperately
mortified at seeing some of our young preachers.  They seem to
have accepted the call of God only upon condition that they may
be great preachers, and may get great salaries. It requires a
stretch of charity beyond my measure to even hope, that pride and
selfishness have not a large share in their ministerial exercises.
These seldom succeed in doing good. All things considered, I
hope you will engage in the holy work, and that you will do it
from the purest motives, and with extensive success.  Yours in
gospel fellowship."
The brief selections which follow, will, without doubt, be read
with pleasure by many who have heard from his lips the words of
eternal life; and to those who have no personal acquaintance it
will be gratifying to see specimens of the style in which he was
accustomed to illustrate and enforce truth.
"Holiness, a rare principle.-So refined a principle is true
holiness, and so contrary to the natural propensities, that few,
either in the Old or- New Testament, are represented as having
attained to high degrees in it.. Blt few spotless characters are
exhibited among the sons of God, that presented themselves in




" 3 2               ROBERT B. SEMPLE.
worship in the days of Job; it is said of none that he was a perfect and an upright man, except Job himself. Of the thousands
in Israel, Moses seems, at some seasons, almost to stand alone
faithful to his God. Many thousands assembled in the Plain of
Dura, and doubtless many Jews, yet three only continued immovable, and would not bow to the king's golden image. When
the Lord Jesus was betrayed, a few women, and perhaps one male
disciple, adhered to him.
" The true church.-The fairest and only proper mode of ascertaining the visible church in the present day, is to search for
the visible church in the days of inspiration, and then inquire
among what people her characteristics, as laid down in the Bible,
may be discovered.
"Charity.-A charitable spirit is not a mere disposition to give
alms to the poor. This is only one of its many excellent effects.
It is rather that mind that was in Christ Jesus, which prompted
him to love mankind in their sins, and to determine him to save
them at the expense of his own life. By one writer it is defined
to be'a principle of love to God, and good-will to men, wishing
well to all.' A charitable spirit, in a Christian, is the fountain
whence most of the other graces spring; and, we may add, it is
the source whence all the real good practiced among men takes
its origin. Forbearance, forgiveness, long-suffering under injuries, gentleness, mildness, etc. are some of its many fruits.  Feeding the hungry, clothing the naked, visiting the sick, acting the
part of a father to the fatherless, of a friend to the friendless; to
make another's suffering its own; to rejoice with those that rejoice, and weep with those that weep, are a part of its holy works.
A charitable spirit views the faults of its possessor with abhorrence, those of its neighbor with grief, and those of its enemies
with forbearance and forgiveness.  This spirit never aggravates,
never propagates the follies of others. It spreads its mantle over
a multitude of faults, and would fain blot them out of existence.
Envy, evil-speaking, whispering, backbiting, pride, selfishness, flee
from  her train.  Faithfulness, candor, prudence, philanthropy,
happiness, are its constant attendants. It sometimes wounds, yet
never but with a view to healing. If it frowns, it is the frown of
reform, and its chastisements are the chastisements of peace.  In




]ROBERT B. SEMPLE.                  333
prosperity it warns not to be too much elated, and in adversity
it strengthens the feeble knees and lifts up the hands that hang
down. It is heaven-born, and nurtured near the eternal throne.
It is a visitant on earth, going about pointing out the road to
glory and happiness, and leading all to the abodes of peace who
will follow its advice or example. It is a plant of paradise, which
never.thrives in human soil, unless moistened with the dew of
heaven, and cultivated according to the rules of Holy Writ.  It
seeks no rank on earth; but with equal readiness becomes a guest
to the prince or the peasant, the sovereign or his subjects. Faith
and hope are its principal ministers in this world, but in heaven,
its native clime, it needs them not.  There it forever lives and
sings, when inferior spirits shall cease.
"Pride.-Few things can be imagined more unreasonable in a
follower of Jesus than pride.  His first admittance into the kingdom of Christ being wholly through sovereign mercy; his preservation therein, by given strength; all his virtues, and all his gifts
the offspring of grace; a beggar and a bankrupt as to himself, he
may be well asked, What hast thou to glory in?  Unreasonable,
however, as it may be, there are few, very: few, if any of the church
militant, who are exempt from its baneful influence. It is a noxious
plant, that springs up spontaneously in the breast of man, and will
destroy everything good, unless by close, diligent, and holy watchfulness it be dug up and kept under.  It is a spirit marked with
deep ingratitude. It often rises highest in those who are most
favored of God. Beneficiaries of his distinguishing goodness, they
are prompted by this spirit (like Satan) to put the crown upon
their own heads.: Hence we may account why the best men are
often most afflicted. Lifted by their Master to the third heavens,
a thorn in the flesh is given them, lest they should be exalted above
measure. Well then may we account them happy who endure.
"False teachers.-Satan transforms himself into an angel of
light, and it is not uncharitable to believe that a large proportion
of the religion that is in the world is the offspring of satanic inspiration. In this way we are to account for the various unscriptural doctrines of most of the sects of Christianity.  Professing
to be guided by the Word of God, they suffer themselves to be
misled by the devices of Satan. They call meteors stars, and gew.




334                 ROBERT B. SEMPLE.
gaws jewels. But in the church, this side of heaven, however
sound in doctrine and however regular and strict in discipline,
individuals will be found who privily creep in and seem destined
to disgrace the cause in which they embark; such was the case in
the Apostolic Church, as sacred history records; and the best
authenticated profane history leaves us without a doubt that no subsequent age of the church has been exempt from these calamities.
"Discipline.-God seldom works but Satan imitates.  God
makes Christians, and Satan makes hypocrites.  Time, however,
will make manifest who are on the Lord's side, and true scriptural
discipline will separate the precious from the vile. Discipline is
like the refiner's fire; it makes the faithful shine like pure gold,
while the false and faithless are consumed like chaff.
",Source of true greatness.-Many excellent lessons may be
learned by turning our reflections to our own day.  Various
characters have passed before our view.  Some have risen to
great usefulness and weight of character; and some, like the
glow-worm, have glutted for a moment and sunk into oblivion.
What are the causes?  It will be found, upon impartial examination, that whatever might have been the effect of talents, connections, or popular sentiments, the far greater part of their high
standing ought to be ascribed to the successful cultivation of a
meek and Christian spirit, and that the insignificance or downfall
of the opposite party oftener arose from that pride which precedes a fall than for the want of mental or personal endowments.
"Bigotry.-Bigotry often claims the exclusive credit of being
a defender of the faith, of candor, of faithfulness, of holy courage,
and casts contempt on everything that opposes. With it, meekness is meanness, prudence is the fear of man, moderation is
apathy, and the love of enemies is hypocrisy. A contentious
spirit is always forming and fomenting parties.  Its own party is
flattered and caressed; the opposite is slighted and brow-beaten.
When much heated, it is not uncommon to resort to still baser
measures; to seize trifling foibles in its opposers, and magnify
them into great faults, and occasionally to spread, if not fabricate,
base falsehoods. It is against this spirit the Apostle labors in his
First Epistle to the Corinthians:'For,' says he,'it has been
declared to me that there are contentions among you. Whereas,




11OBERnT B. SEMPLE.                 335
there is among you envying, and strife, and divisions, are ye not
carnal? For while one saith, I am of Paul, and another, I am of
Apollos, are ye not carnal?' In another part of the same epistle
he says,'If any man seem to be contentious, we have no such
custom.' To Timothy he complains of some who doat about questions and strife of words.
"Indolence. —Indolence does much harm  negatively, by not
doing the good that it ought and might. The slothful man sees
innumerable and insurmountable obstacles in the enterprises presented to his view.  Tell him to arise and work for his God, he
immediately saith, There is a lion in the way, I shall be slain in
the streets. He will sometimes rouse up and commence a work,
but seldom or never brings it to perfection. He may hunt and
may take the prey, but his sloth lulls him to sleep, and he roasts
not that which he took in hunting.  He may undertake to cultivate a field or vineyard, but if you go by it, you will find it all
grown over with thorns. A professor of religion who gives way
to a slothful spirit, is a cipher on the left hand that counts for
nothing; a barren fig-tree that cumbers the ground. In the useful,
active labors of God's house, he does nothing to perfection.
Appoint him to any active service, and you hear no more from
him, or hearing, it is only an apology for not doing.  Sluggards
in religion are not always so in worldly matters. Some of them
are eager enough in pursuit of their own things, but have no time,
no temper, no talents for Christ's work.  Some of them can stir
themselves on a Sabbath day, and travel some miles to pay a
social visit, but seven or eight miles to worship is too unreasonable for man or beast.
"Idle curiosity.-Idle curiosity often leads its possessors into
barrenness of soul, and others into miscalculations. The curious
are always in pursuit of novelty. Those who are infected by the
spirit of curiosity, and do not check it, are disgusted with everything of long standing. They find out new preachers, new books,
new people, etc., and these, while new, are always the best; but
as soon as the novelty wears off they quickly look out and find
others more to their taste. A curious spirit sometimes manifests
itself in searching into deep and mysterious subjects, or dark and
difficult texts of Scripture.  The common maxims or plain doc



336                 ROBERT B. SEMPLE
trines of God's word are overlooked as insipid and useless; those
full of dark metaphors and inscrutable mysteries are the food of
this spirit. Doctrines involving inexplicable points are sought as
pearls from the bottom of the ocean; more valuable, because more
rare. Some of these discover-their error and reform. They then
tell us that their former course afforded no permanent pleasure or
profit, and that plain and common things are found, on fair trial,
to be most valuable.
"Worldly religion.-The religion of the world, like Nebuchadnezzar's golden image, is for the most part pompous, and
crowded with ceremonies and sensual gratifications.   God is
always best pleased with his people when in simplicity and godly
sincerity they have their conversation in the world. Paul was
jealous of the Corinthians, lest their minds should be corrupted
from the simplicity that is in Christ.
" Christian intercourse.-Frequent and familiar associations
of Christians, accompanied by prudence and watchfulness, often
check a wrong, and enkindle a right spirit.  The association of
the pious upon right principles is of great efficacy towards producing and preserving a holy frame. In our best estate, we are
often blind to our own faults.
"Depravity the source of error.-Depraved as man is, it
would be vain to hope that he would not abuse any treasure
(however precious) to which he could have access.  Sinful, fallen
man can never touch and not pollute; can never wear and leave
the garment unpolluted. Pure Religion is handed to us directly
from heaven. But, alas! how much is there that bears the name
of religion, that is nothing more than the production of man,
and, indeed, of a power worse than man.
" Prayer. —Humble prayer has a most happy tendency toward
softening the ferocious passions of nature. The very approaching
of God as our Father tends to produce in us a meek, mild, and
childlike temper. A soul with a praying spirit loses (for a season
at least) all malice, all arrogance.  He either trembles at his
Master's frowns, or melts at his smiles. But besides this, humble
prayer receives an answer.  He, therefore, who feels his proud
and resentful temper too stubborn to be subdued by himself, has
hut to wait upon that God who giveth more grace to the humble.




RORERT B. SEMPLE.                   337
"Patience.-Patience in this world of woe is not only right,
but indispensable to vital piety.  In the character of Christ it
was notable indeed. Being, a man of sorrows and acquainted
with grief, his whole life exhibited proof of the prevalence of this
spirit; and to induce us to imitate him, he promises that if we
suffer, we'shall reign with him. A calm and serene temper in the
midst of trials and sufferings displays the genius of Christianity
more favorably than any other attitude in which the follower of
the Lamb can be placed.  This seems to be the true secret why
the pious but prosperous Job must pass through fiery trials.
God, who searcheth hearts, knows that he is a perfect and upright
man; but those who look on things after the outward appearance,
think they see in his wealth and prosperity sufficient inducement
to serve God; and, therefore, dispute the purity of his motives.
The Lord would cut off all occasion for doubt or reproach, and
accordingly brings Job down to the lowest state of adversity and
affliction.  His patient spirit under his sufferings is named and
applauded in the New Testament.  Most of the favorite servants
of God have been like sufferers.  It was while Daniel's soul was
in bitterness and grief he is so often called a man greatly beloved.
David's forbearing and forgiving spirit in the midst of unrelenting
persecutors seems to have had no small share in procuring for
him the honorable appellation of'a man after God's own heart.'
Moses, though raised in a royal court, must also drink of the
bitter cup; and the patient spirit displayed by him in Egypt
and in the wilderness, under the severest conflicts, seems to be the
brightest trait in his character.
"Hospitality.-So valuable is a virtuous hospitality in the
sight of God that he has sometimes crowned it with distinguished
blessings. The widow of Zarephath, or Sarepta, by entertaining
Elijah, was miraculously fed for many days, and the great woman
of Shunem, by her hospitable kindness to Elisha, obtained a son,
the first desire of her heart. And Isaac also, the promised seed,
seems to have been promised by the angels when filled and
cheered by Abraham and Sarah's cordial kindness at their house,
though probably not known to them as angels at the time.
Abigail, by feeding David and his men, averted a heavy curse
from her family and procured for herself a royal husband.  It was
VOL. I.-vW                29




338                  ROBERT B. SEMPLE.
in a house of hospitality that Jesus said,'This day is salvation
come to this house.' But, probably, the most important advantage
which arises from hospitality is the advancement of the Redeemer's
kingdom. It causes the gospel to be preached under private
roofs at times and seasons when circumstances prevent it at public
meeting-houses; sometimes also in neighborhoods where there
are no houses of public worship, and where, but for such accommodation, the people would be left destitute of the Word of Life.
It promotes intercourse among the pious, by which their faith is
strengthened, their hearts are warmed, their principles confirmed,
and all their powers animated in the heavenly warfare. It invites
inquirers into the society of the godly, with whom they can have
free conversation, and who can'expound unto them  the way of
God more perfectly.' Hence, ministers of the gospel are specially
required'to be given to hospitality,' that their houses may supply
the lack of service of the pulpit; that their conversation might
do what was left undone by their ministry, and what, in many
instances, the public ministry could not so well effect.
" Conversation.-Frothy and vain conversation should be
avoided as the bane of Christian society; worldly things, if introduced, should be talked of moderately and in the fear of God;
but, above all, religious subjects should not be named with levity.
Foolish talking and jesting on any subject is said not to be convenient, but religious conversation, conducted with levity, is
shameful. Cheerful gravity and' grave cheerfulness fit best the
followers of Him who was never seen to laugh, but who, nevertheless, bade his disciples be of good cheer.
"A generous spirit.-A generous spirit never enjoys his possessions more happily than when he shares it at the hospitable
board with his friends or with the needy and distressed.  The
very reflection that his house is filled with God's people has often
melted the pious man's heart into the sweetest delights. When
he deals to them the -food or drink, water or napkin, or lights
them to bed, or takes care of their horses, etc., his heart is in all
he does, and he actually realizes our Saviour's words:'Hie that
would be the greatest let him be the servant of all.' Such a host,
while he renders himself happy, is sure to impart pleasure and
delight to his guests.  If, from poverty, his fare should be coarse,




ROBERT B. SEMPLE.                    339
it nevertheless becomes delicious by his mode of administering it.
IHe turns water into wine and wild gourds into palatable food by
the delicious seasoning of affection.  He proves, by actual experience, that a dinner of herbs, with love, is better than a stalled
ox without it. He serves up one dish, without which the finest
dainties are deceitful meat, viz., a hearty welcome.  If his guests
must lodge. on beds of straw, they will, if good men, repose more
softly than on beds of down struck over with the thorns of
malevolence.  What view of human nature can be more celestial
than to see a circle of religious friends sitting around the hospitable room, elucidating mysterious passages of Holy Writ, or
mingling their voices in the songs of Zion, or reciting past experience, narrating the holy tidings of each neighborhood, giving
and receiving sacred instruction and consolation? When they
approach the family altar, with what earnest solicitude will they
invoke blessings on their affectionate host and his family.  How
cordially do they desire that his bread, thus cast upon the waters,
may be seen after many days!  And will not God hear such
prayers? We answer, that he will hear, and grant the blessings too.
" Connection of commands and promises.-It is worthy of a
believer's notice, that God's exhortations are so frequently accompanied by his promises. If he exhorts us to work out our own
salvation with fear and trembling, he also promises to work in us
to will and to do of his own good pleasure. Now the grace of
God works in us through faith, and the support of faith is the
promises of God. Hence we are said to live by faith.
"Perseverance.-The true believer perseveres in proportion
as he is sanctified; the pretended one as he is gratified. The one
holds on his way, though surrounded with temptations and trials;
the other faints when persecutions and distresses arise on account
of the Word.  The one, like the ship, heads up to the anchor
when tempests blow and billows rise; the other is carried about
with every wind of temptation. The one will finally arrive safely
in the port of everlasting rest; while the other will be wrecked
upon the rocks of sinful pursuits, never to rise again.  It will
always appear that apostates greatly disgrace the cause in which
they engage,. and great, no doubt, is their punishment. In this
world they experience severe terrors of conscience, called in




340                 ROBERT B. SEMPLE.
Scripture a fearful looking for of judgment; in the world to come,
like the servant that knew to do his Matster's will and did it not,
they will be beaten with many stripes.
"Christian friendship. —The food which is eaten among
friends at the hospitable board, seems sweeter'than to eat our
morsel alone.' This, probably, is one reason why the primitive
Christians'did eat their meat with gladness and singleness of
heart.' Having all things common, they were mutually hosts
and guests to each other.
" Self-examination.-He that does not keep his heart with all
diligence will often find the issues of death instead of life. A
Christian should not be too easily satisfied with himself. By close
examination he will often find things not as well within as he had
supposed. He will discover secret faults which would otherwise
lie hid. Hence the prayer of the Psalmist,'cleanse thou me from
secret faults.'
"'Disinterestedness.-Primitive Christians seem to have forgotten their own interest and to have been wholly absorbed in
that of their Master. No man called aught of the things which
he possessed his own. So much were they divested of self and
self-interest that they accounted it an honor to be whipped and
to endure ignominious persecutions for Christ's sake.  Nothing
recommends more forcibly the Redeemer's cause to unbelievers
than an unselfish, disinterested spirit among professors.  When
a sinner's mind is staggered by the arguments of the gospel he
looks around at the conduct and temper of the friends of the
gospel.  If he sees them acting a noble and disinterested part,
and ready to make any sacrifice to promote its prosperity, he
quickly makes up a favorable opinion. But if he sees a selfish,
contracted, scheming spirit, pretty generally among them, he
either gives up the pursuit or turns his attention to some other
denomination. Much damage has been done to the cause of truth
by a selfish spirit.
"Covetousness.-Covetousness is a demon that haunts the
church. This spirit is the more deceptions, because it assumes
to itself the names of virtue and duty. Some of the best maxims
of social life are plausibly quoted to justify its course.  He that
provideth not for his own has denied the faith and is worse than




ROBERT B. SEIPLE.                    341
an infidel; industry and frugality are the handmaids of Providence; exercise and temperance are the best means of health;
competence and independence are necessary to happiness; something for my family and something for my friend enables me to
be hospitable; a little to spare furnishes a fund for the poor and
for religious expenses; such like maxims as these, though misapplied, afford ease to the conscience of the covetous; they often
stint their family under the pretext of providing for them.  He
talks of preparing something for the poor, but when the opportunity offers he finds some excuse in the unworthiness of the
object, in the hardness of the times or the inconvenience of the
present season.  He talks of being sociable with a friend, but
seldom or never finds time or inclination to attend to friends. He
longs for wealth, that he may be liberal to religion, but his sacrifices are rarely to be found upon the altar, or when found, consist of the blind or broken, the maimed, scurvy or scabbed. The
love of money is the root of all evil, and in professors of piety it
is the fountain of many sorrows, the source of many errors, and
the wretched clog of every noble enterprise. This spirit has a
most voracious appetite, always crying, Give, give! but, unlike
any other being, its appetite increases with its gratification, and
the more it receives the more it wants. It often infects the minds
of both preachers and people, and sets them at variance. The
one is often too eager to receive, the other too willing to withhold.  Crimination and recrimination are frequently the result,
while the sacred cause of the Redeemer bleeds from every pore.
How strong are the words of our Lord against this propensity i
Ye cannot serve God and mammon.  It is easier for a camel to
go through the eye of a needle, than for those who trust in riches
to enter the kingdom of heaven.
"Public worship.-A steady attendance upon a faithful gospel
is a fountain from which we may often draw and drink the spirit
of holiness; and this more especially, if we combine with it a
diligent reading of the word of Christ, until it dwells in us richly
in all wisdom.
"Alortification of sinful appetites.-Mortification of the flesh
is indispensably necessary. Hence, the Lord Jesus speaks emphatically about self-denial and taking up the cross, and hence Paul
29 *




342                 ROBERT B. SEMPLE.
declares that he was in'fastings oft.' It seems pretty obvious,
also, that it is with this view that God afflicts his people.  He
turns his hand upon us, that he may thoroughly purge away our
dross. He sees that the flesh must be mortified, and what the saint
does not do by voluntary self-denial, he effects by his chastening.
"The church subject to changes.-The true church is sometimes compared to the moon, and like her she waxes and wanes.
Revivals and declensions are symptoms of God's peculiar people.
Hence it is said,'when the Lord turned again the captivity of
Zion, we were as men that dream. Then were our mouths filled
with laughter, and our tongues with singing.'  On the other
hand, we read of the complaints of God's people in times of
declension.'How can we sing the songs of Zion in a strange
land.  Our harps are hung upon the willows!' How much do
these things look like the revivals and declensions among God's
people of the present generation I
"Willingness to labor for God. —A laborious spirit, or a
willingness to labor for God, is of more value than many are
aware of.  Most men are inquiring for talents, and ascribe success or the want of it to the presence or absence of talents.
Talents certainly have their weight; but what are talents unless
they are occupied? It is labor which renders talents successful;
and small talents well occupied are often seen accomplishing more
for the cause of Christ than very conspicuous ones, used only
when convenient. Our country affords strong proof of this position. We have seen a religious establishment entrenched around
by human laws, supported by power and wealth, defended by
preachers of learning and talents, pulled down to the base by
illiterate and unpatronized ministers of Christ.  To an experienced man it is easily explained. These illiterate men were
steady, unwearied laborers. The others were idlers. The one
set was as the ox in the yoke, pulling at his burden; the other
was as the ox in the stall, too well fed and too fat to labor much.
Every day's observation shows us the exceeding benefit of a
laborious spirit.  What great things have even private members
effected by keeping their eyes steady to their Master's honor, and
doing such work as may fall to their share I A laborious spirit
should be never laid aside. It is applicable to all states of the




ROBERT B. SEMPLE.                   343
church. The labor may, and ought to be varied; but the spirit
must remain. Like the industrious husbandman, who finds one
sort of work for the spring, another for the fall, one sort for dry,
and another for wet weather, the diligent servant of God adapts
his work to the season. In revivals, in declensions, in lively or
languid times, in discipline, in prayer or preaching meetings, the
devoted Christian finds something still to do; and this is his support and consolation, that his labor is not in vain in the Lord.
He knows that in whatever lawful way he labors his reward is
certain. He is assured that both he that soweth and he that
reapeth shall rojoice together. Let not these remarks be exclusively applied to ministers. They are applicable to private individuals as well as to preachers. All have their work to do, and
all should be at it."
The biographer will proceed to state that not only were the
piety and talents of Mr. Semple highly appreciated within his
own State, but throughout the whole denomination he wielded a
powerful influence.  He was everywhere known as a man of
unfeigned devotion to Zion's interests, and one on whom reliance
could be placed in every great practical effort. In the year 1820
he was elected president of the Triennial Convention, which
station he filled to the time of his death.  "This election," he
remarks in his journal, "although flattering in some respects, was
mortifying in others." The idea of taking the place which might
have been filled by other aged and venerable servants of God
seemed to distress him.  "I felt, however," he adds, "much of
the spirit of prayer, and hoped that God would overrule it for
good." In 1815 Brown University, Rhode Island, conferred on
him the honorary degree of A.M.  In 1814, from  the same
university, he received the degree of D.D., and in 1826 the
College of William and Mary also conferred the degree of D.ID.
But the latter honor he declined, from an impression that he did
not deserve it; as also on the ground that it was altogether
inconsistent with the interests of religion, and in contravention
to the express command of Christ. Unquestionably he deserved
such a distinction far more than many upon whom it is bestowed;
yet, aside from the mandate of his Lord, his unambitious spirit
would not allow him to be called Rabbi, and thus in title and by




344                 ROBERT B. SEMPLE.
name to be elevated above his brethren in the ministry.  As
early as the year 1805 he was invited to the presidency of Transylvania University, which invitation he did not conceive it his
duty to accept.
While our venerated brother was thus permitted to reach an
honorable eminence in usefulness and influence, he was not without
the experience of most painful trials.  These were mostly of a
domestic character.  His place of residence in King and Queen
County was exceedingly unhealthy, and his family were consequently often visited with sickness. Of twelve children, only four
were living at the time of his death.  Says one of his surviving
sons, in alluding to his father's trials: "Besides these several
afflictions caused by the death of his children, his family's health
was in a most precarious state for several years, which was a
source of constant unhappiness to him. From 1825 to 1827 his
home was a perfect hospital, from which disease was scarcely ever
absent.  His wife, who was always his comforter in affliction,
became herself deeply afflicted.  Of a family of sixty, black and
white, I have known forty to be ill at one time. There were not
enough well, at some times, to attend to the sick, the dying, and
the dead.  Himself at the time in good health, his mind was
deeply exercised at the scene around him; two of his six children
just conveyed to the tomb, two more expected every moment to
follow them, and his wife, the strongest tie that united him to
earth, prostrate and senseless from  insatiate disease.  It was
truly a situation that was calculated to call forth all the philosophy
and religion he could command. IHe bore it as a Christian. No
murmur escaped his lips. But relying upon the declaration
which he often repeated, that'whom the Lord loveth, he chasteneth,' he awaited the issue with calm and Christian composure."
Perhaps some of the most shining excellencies of this good
man's character were the result of that severe discipline through
which his Heavenly Father saw it necessary to lead him. Those
who are deservedly esteemed as ministers of Christ are liable to
be exalted above measure, amid the many kind attentions they
receive from their Christian brethren. Pride is easily engendered
in the exercise of gifts which God bestows, and which ought to




ROBERT B. SEMPLE.                    345
be wholly employed in his glory.  Under these circumstances, a
thorn in the flesh may be needful; and He who is all-wise to
ascertain the necessity, will in paternal love cause it to be experienced. And not unfrequently does he carry through the furnace
of affliction, for the purpose of calling into livelier exercise the
graces of his Holy Spirit, and to prepare for more eminent
usefulness in his kingdom.  Some of the most distinguished of
God's people for humility and active devotion to the honor of
Christ, have known what it is often to drink the bitter cup of
affliction. Thus it was with the venerated Semple, as stated in
the letter of his son. The following communication, addressed
to a beloved friend immediately after the death of one of his
grown sons, will afford some idea of the state of his mind at that
painful hour: —
"May 24, 1822.
" DEAR SIR:"Yours of the twenty-first instant, directed to my dear John,
reached me just as Mr. Broaddus was about to commence his
funeral sermon. He left us on Wednesday, about twenty minutes
after nine o'clock.  His evidences of Divine acceptance seemed
to brighten as he approached his dissolution. He said to several
of his friends, that death had no terror to him; that he had no
desire to live for his own sake; that except for the sake of his
connections, especially his parents, he would rather die than live.
He said to one of his young friends, who had paid him great attention, I have witnessed that'Jesus can make a dying bed
Feel soft as downy pillows are.'
He was manifestly dying all day on Tuesday, but on Tuesday
night he began to sink rapidly, and I was sent for, having been
called from home on ministerial duties.  He said to his friend,
Dr. Fleet, has my father been sent for? He told him yes. Well,
said he, I hope my pulse will hold out until he comes. This was
just the case; I found him, on my arrival a little after sunrise,
in his senses, and dying fast.  He gave me his hand affectionately, but said not much. His debility was so great that he could
not speak but with great exertion. He died apparently very




346                 ROBERT B. SEMIPLE.
easy.  My reflections on his death are mixed with pleasure and
pain. When I think of my loss and the loss of my remaining
family, it is painful beyond description; but when I consider him as
called by his gracious Redeemer to his precious embraces, I am
filled with holy delight.  The attention paid him by his and my
friends, while here and on his travels, exceeded my most sanguine
hopes. I owe them a debt of gratitude which I must forever owe.
Your kindness was never named by him but with the most tender
emotions. He seemed to think there never was anything like it
before.  Oh, how shall I do justice to such disinterested friendship! As I cannot make you suitable returns, I hope my Heavenly Father will abundantly bless you.  His weakness toward the
last was such as to render it necessary for him to see but few of
his friends. This was very painful to him, when any came and
could not see him. Indeed, we were obliged not to let him know
when they came, lest it might excite him too much. How deep,
how unfathomable are the ways of God I If we had the direction of the shafts of death, how differently should we have sent
them I But Ie does all things well.'Peace, all our angry passions then;
Let each rebellious sigh
Be silent at his sovereign will,
And every murmur die."'
There is some reason to believe that his own health, and perhaps his life, became a sacrifice to the variety and pressure of
those toils in which he felt it his duty to engage. When he left
King and Queen County, in 1827, he remained awhile in Washington, but at length settled in Fredericksburg. The management of college concerns on the one hand devolving on him, and
the care of the Bruington Church on the other, it was necessary
to travel much, both to King and Queen, a distance of sixty
miles, and then to the City of Washington.  In addition, he engaged to preach twice in each month in Fredericksburg, and once
in Washington. In reference to his declining strength, in writing to a brother, dated May, 1831, he remarks: "I have nearly
determined against attempting the ride to Lynchburg.  I think
it too much for me.  This is the first General Association I have
missed, if I miss this, and I assure you I do it with great reluct



ROBERT B. SEMPLE.                  347
ance. But the wheels of nature will run on in spite of us, and
we must feel the wearings of time.  I am now upon the list of
the silver grays, and can only fight when there is not a great deal
of marching."
Though his health had become impaired during the year 1831,
it was little expected that he was soon to be removed from the
sphere of labor in which he was so usefully engaged.  But He,
whose judgments are unsearchable, was preparing him for a dismissal from the toils of earth, and an introduction to the repose
of another and a better world.  It is a deeply interesting fact,
that the last year of his life was crowned with the special indications of Divine favor. The church at Bruington, which had previously suffered in consequence of erroneous sentiments t imbibed
by some of its members, experienced a season of refreshing from
the presence of the Lord. The venerable pastor, in the month
of September, baptized, at one time, thirty-two, and before his
death had the unspeakable gratification of seeing more than one
hundred obey their Lord in baptism, aid unite with the Bruington Church. Like Simeon, with the blessed Saviour in his arms,
he was ready to. say, "Lord, now lettest thou thy servant depart
in peace, for mine eyes have seen thy salvation."  His last visit
to Bruington was made about three weeks before his death. It
is thought, although he was then enjoying his usual health, that
he had some presentiment of his approaching end.  His text on
Saturday was selected from  2 Corinthians, xiii. 11: "Finally,
brethren," etc. It was the sentiment of many who heard him
that he would soon be taken from them.  The last sermon he
was allowed to preach was founded on Exodus, xv. 11.  Returning home, he found himself affected by the extremely inclement
weather through which he was compelled to ride.
When it was suggested by some of his family that it was probably necessary he should go to Washington to attend to some
business connected with the college, he replied that he felt like a
dead man, and could not venture from home again.  Shortly after
he was seized by a chill, and continued to grow more unwell, until
his disease began to assume a dangerous form. During the early
stage of his sickness he requested his daughter, whom a few
weeks previous he had baptized, to read for him the first chapter




348                 ROBERT B. SEMPLE.
of Philippians, and frequently referred to it afterwards in his
conversation with those around him. Until within a day of his
death, nothing serious was apprehended by the family. But death
had marked him as his victim.  The following letter, written by
his son to the editor of the Herald, will state more explicitly the
circumstances of his sickness and death:"WOODLAWN, December 25, 1831.
" DEAR SIR:"The melancholy duty devolves on me to announce to you the
death of my venerable father.  He left us this morning at ten
minutes before ten o'clock. He was seized, this day week, with a
fever, which we all thought was nothing more than the influenza,
which is now raging in our neighborhood. Monday morning a
physician was called in, who pronounced it a pleurisy, but so mild
in its features as not to create any alarm in his or our feelings. It
gradually grew more serious in its character till Friday, when he
dispatched a messenger for my brother, the only one of his children absent, and whom, to his last moments, he expressed a great
desire to see. He declined rapidly from Friday until this morning, (Sunday,) when he expired without a struggle or a groan.
From the first moment of his attack, he affirmed that it would
be his last illness; and so impressed was he with that thought,
that the remedies prescribed failed to effect the desired results, as
his physician believes, from the great influence which his mind
exercised over his body.
" He died as he lived, a bright and shining Christian. His frequent ejaculation was,'I am anxious to depart and be with Christ.'
Tuesday afternoon he sunk into a comatose state, from which it
was difficult to awaken himl.  On one occasion he awoke with a
placid smile on his countenance, and said to me,' Oh ask Brother
Ball to come here again.' What Brother Ball? said I.'Mr.
Eli Ball,' he replied;'is he not here?' No, said I.'Well,' he
observed,'I thought he was conversing with me just now.' He
again sunk into this state, and made no other remark till some
time during the night he awoke up in the same way, and said,'This night, forty-two years ago, I preached my first sermon;'
and then inarticulately said,'I have fought a good fight, I have




ROBERT B. SEMPLE;                   349
kept the faith.' I have never seen such perfect composure. He
requested me, early yesterday afternoon, to look into a certain
drawer in his secretary, and bring his will. I did so, and at his
request I read it aloud to him.'Well,' said he,'I am satisfied;
my spiritual condition is such as I wish it; I can depart in peace.
The great divisions in the churches sometimes make me unhappy,
but I hope they will be healed.' Such were some of his dying
observations. I give them in great haste, and under feelings you
can more readily conceive than I describe."
Thus fell one whom God and men delighted to honor. The intelligence of his death, as it passed from one circle to another,
caused many a bosom to heave with emotion, and many a tear to
fall from eyes unused to weep. By hundreds he was most tenderly loved as a father in the gospel, and by most of the churches
in Virginia he was regarded as a judicious counselor and devoted
friend. All felt that a chasm was created which could not be
easily filled. In his removal the whole denomination sustained a
loss. Throughout the United States the name of Semple was
associated with all that is lovely and of good report; and his
active, untiring co-operation in plans of benevolence, had placed
him among the principal standard-bearers in the army of the Lord.
A discourse, occasioned by this mournful event, was delivered by
Elder Robert Ryland, then pastor of the Second Baptist Church,
Lynchburg.  A discourse was also delivered by the author, then
pastor of the Second Baptist Church, in the City of Richmond,
from I Samuel, ix. 1, 19. In this address the speaker took occasion to refer to the lively interest which the lamented Semple had
taken in the welfare of the Second Church, particularly in its early
history. Another funeral sermon was preached at Bruington, before the church of which he had been pastor for so many years.
An individual who was present, thus refers to the solemnities of
that day:"The funeral of thi eminent servant of God took place at Bru.
ington, on the fifth instant. The occasion was the most solemn
and imposing we ever witnessed. Though the day was inclement,
the large meeting-house was crowded with a weeping congregation. Every eye, as it entered the house, was fixed upon the
VOL. I.                  30




350                 ROBERT B. SEMPLE.
vacant pulpit, which was hung around with crape, until the suffusing tear obscured the sight. A thousand sighs that burst from
as many feeling hearts, and the tear that bedewed every dejected
countenance, spoke in a language that all could understand, how
much that venerable old man of God was esteemed. The funeral
sermon was delivered by the Rev. Andrew Broaddus.  The religious services were opened with the following hymn, from  Dr.
Rippon's Selection: —'Lord, when we see a saint of thine
Lie gasping out his breath,
With longing eyes and looks divine,
Smiling and pleased with death.'
"The throne of grace was then addressed by the Rev. Philip
Montague in an impressive manner.  The text selected for the
occasion was taken from 2 Tim. iv. 6, 7, 8:'I am now ready to
be offered,' etc."
The following are the closing remarks of this discourse
"May I not say, brethren, that what he preached to others, he
lived himself? It is not my intention, in what I am saying, to
delineate a strictly perfect and faultless character. No I were I to
attempt this, I should seem to myself to see the spirit of my departed friend looking down on me with a frown of disapprobation.
No! as one of the fallen family of Adam  restored by grace to a
spiritual life, he still felt and mourned the lingerings of the mortal
disease, and'a sinner saved by grace,' was the motto which he
wore.
"Still, however, I may justly say, that he lived himself what he
preached to others. No self-denial was inculcated on others which
he was not willing to undergo; no religious and moral duties enjoined which he did not practice.  Nor did he appear to suffer
himself to be engrossed by one class of duties, so as to disregard
and neglect another.  Standing in different relations in life, it
appeared to be his aim (as it ought to be the aim of all) to estimate each of these relations according to its importance, and give
his attendance to each accordingly. He knew, indeed, that there
are no duties which really clash with each other; they only appear
so when we do not pay a just regard to the various relations which
we occupy.




RPOBERT B. SEMPLE.                  351
"Thus, with a zeal that never grew cold, with a perseverance
that never tired, did our much esteemed brother hold on his
course, exposing himself, I suspect, even beyond the bounds of
prudence, till the last fatal disease laid him on the bed of affliction and death, to call hint from his labors, to that eternal'rest
which remains for the people of God.'
"Indulge me a little further.  I shall presently be done with
this sketch, and bid you adieu. Some have remarked, from the
traces of my friend's countenance, that he seemed to possess, by
nature, a temper and disposition bordering on the austere.  Allowing this to have been the case, we ought the more to admire
the influence of that heavenly grace, which, from its throne within,
shone so obviously through his features, softening the whole into
a kindly expression, and giving a moral lustre to his countenance.
Yes; we ought to admire that heavenly grace, which wrought in
his soul Christian condescension and affability toward the lowly,
and Christian benevolence toward all classes.
"My friends! have I said too much? Have I said enough?
At least I have aimed to be faithful, in this imperfect sketch of
our departed brother. And now I am done with the character:
and here we are about to bid our lamented and beloved Brother
Semple a solemn adieu! He is gone! No more shall we see
him here among us I No more shall the eyes, now darkened with
the shadow of death, rest on the sacred page of this pulpit Bible I
No more shall the lips, now sealed up in silence, speak forth to
you the message of life I But long and deep in the heart shall his
memory be embalmed. And hark!-there is a voice that tells me
we shall see him again I Though death presses heavily on him,
and waves over him his iron sceptre, it is but a short-lived reign
which he holds; and the immortal Judge comes to release his
servant-all his servants from the dominion of the tyrant. Yes;
brother of my soul, I shall see thee again. Semple will arise.
All the saints shall arise, dressed in immortal robes, for'the marriage of the Lamb.' The chain of death shall be broken; the
prison-doors of the grave shall burst asunder; and the redeemed
shall come forth to sing the song of triumph, and gather around
the throne in deathless felicity.  O my friends, are we ready for
that great meeting?  Christians, are you watching?  Are your




352                  WILLIAM LEIGH.
lamps trimmed, your lights burning, your spirits waiting for the
coming of the bridegroom?  My unconverted friends, are you
lamenting that you have not hearkened to the voice you can hear
no more? Will you now turn to God? will you now come to
Christ, who ever lives?  Oh turn! that you may meet the Judge
in peace-and your old preacher, and all the redeemed in glory.
Farewell I"
WILLIAM LEIG]H.
WILLIAM LEIGH was born in the year 1761.  In his seventeenth year he became a subject of conversion, and a short time
after joined the Baptist church. The profession thus made was
adorned by a consistent life. It is not known at what precise
period he entered the ministry, but having been called to preside
over Petsworth Church, Gloucester County, he retained this position for twenty-five years, and is said to have been happily instr umental in causing many to seek the remission of their sins.
When brought to a bed of sickness, his mind was composed, being
stayed upon Him in whom he had believed, and to whom he had
committed the interests of his soul. He died at his own dwelling,
in Gloucester County, March 22, 1832.
JAMES RUCKS.
ELDER JAMES RUCKS was born in Chesterfield County, January
22d, 1751.  In his twenty-eighth year he became a professor of
religion, and united with Skinquarter Church, in his native county.
Shortly after his mind became concerned respecting his duty to
publish the gospel, and after much prayerful reflection, he resolved
to preach Christ and him crucified to his fellow-men.
For thirteen years he continued to labor in various directions




EDWVARD KELLY.                    353
in his Master's work.  At length he. was called by Tomahawk
Church to go in and out before them as their spiritual shepherd.
He was ordained August 11th, 1792, Elders Clay, Smith; and
Watkins officiating as the Presbytery.  His connection with the
church as pastor was retained six years, when, in consequence of
delicate health, he was compelled to resign. For twelve years
he suffered so much with infirmity of body that he was unable to
walk.  He still preached, frequently at his own dwelling, and at
Skinquarter Meeting-house. When unable to stand alone he was
borne to his horse by brethren, and then into the house of God,
where, seated in a chair, he addressed his fellow-men on eternal
things.
He was always considered a plain, experimental preacher, being
often exceedingly zealous in his appeals to the congregation. He
died May 12th, 1818.
EDWARD KELLY.
ELDER EDWARD KELLY was one of the most esteemed and
useful Baptist ministers of Southwestern Virginia.  Though
a man of plain understanding and limited opportunities, by a
course of unblemished piety and patient labor in the cause of his
Divine Master, he accomplished more than many learned but less
devoted men.  When he commenced the ministry he resided in a
comparatively new country, and therefore was the less disqualified
by an uncultivated mind for the duties of his station.
He was a prominent member of the Washington Association,
and his ministry was mostly confined to the Counties of Scott and
IRussel.  His labors were blessed to a remarkable extent in the
conversion of sinners.  In 1801 especially, a season of refreshing
from the presence of the Lord was enjoyed, when two or three
hundred souls were brought into the fold of Christ, and two or
three new churches constituted.  He continued from time to time
VOL.. I.-X                 30 *




354                 ROBERT LATHAM.
to be blessed in his ministrations. As he advanced in years he
increased in the affections of the people, and finally came down
to his grave like a shock of corn fully ripe.  He has been but a
few years dismissed from his stewardship.
ROBERT LATHAM.*
ROBERT LATHAM was born in the County of Culpepper on the
2d of November, 1769. His parents were members of the Baptist
church, and of respectable standing in civil society. He was baptized when about twenty years of age, and joined some church in
Culpepper County. He was married shortly after to Miss Cundiff, of respectable family, in the County of Prince William, where
he settled, and pursued the business of a carpenter for some
time; then became a farmer. He moved his membership from
Culpepper to the Little River Church in Loudon County, near
to the Prince William line, and commenced speaking in public
about 1806 or 1807, and was ordained about 1809.  In this year
he became the pastor of Little River Church. In June, 1810,
he took the charge of Long Branch Church, in Fauquier.  He
also preached for awhile to a congregation in Prince William,
where, in 1812, a church was constituted, called Bethlehem, of
which he became the pastor.
In consequence of a misunderstanding between him and the
church at Little River, in 1824, the pastoral connection was dissolved, and he joined the church at Bethlehem. In 1827 the connection between him and the church at Long Branch was dissolved.
His system was high Calvinism, and to some he seemed to
border on fatalism; but this he himself denied as a consequence
growing out of his views. He could not, however, see the consistency of holding to salvation by grace, and exhorting sinners
to the exercise of evangelical repentance, faith, etc. Notwithstanding these views, it is believed that he had occasionally con.
siderable conflicts of mind upon these subjects. At one period
* By Elder George Love.




WILLIAM RICHARDS.                   355
he spoke to the writer of this article in very high terms of Fuller's
Essays, and seemed as if his difficulties were removed; but this
did not abide. He appeared to fraternize freely with his brethren
who differed from him, and when warm in his feelings, and out of
sight of his system, would preach very acceptably upon practical
and experimental subjects. He was unassuming in his ministerial
character, humble as a Christian, and exemplary in his moral deportment.  He departed this life on the 15th of April, 1833.
The Columbia Association, at their session in August, 1833, instructed a committee to draw up some article relative to his
decease. Upon the report of the committee, the following article
was adopted by the Association:"The Association sympathize with the church at Bethlehem,
and with his bereaved family, in the death of our aged and venerable brother, ELDER IROBERT LATHAM. He was called by the
grace of God in early life to the knowledge and profession of the
truth as it is in Jesus, and through a long life was enabled to
keep the faith, and to contend for it. His life was a living comment on the blessed gospel he preached to others, his guide
through life and his support in the hour of death.  While we
sorrow' that we shall see his face no more,' we are consoled, with
his numerous friends, by the consideration that his death was as
happy as his life had been holy and useful. He came to his grave
in peace."
His first wife made no profession of religion. By her he had
four children; two of them are still living. His second wife was
Miss Sarah Rust, a Baptist lady, who yet survives him.
WILLIAM RICHARDS.
ELDER WILLIAM RICHARDS was born in Essex County, in 1763,
of highly respectable parents. At the early age of eighteen, it
pleased God to translate him from darkness into his marvelous
light, through the instrumentality of the Baptists. He had enjoyed the opportunity of hearing some of their most zealous




356                WILLIAMI RICHARDS.
preachers, and was won by the truths which they proclaimed. At
that time in his native county the Episcopal church was the
popular sect, while the Baptists were everywhere spoken against.
It need not therefore excite surprise, that his relations and friends
should be violently opposed to his immersion. Every expedient
was resorted to that it might be prevented. But, having examined
the Scriptures and learned the path of duty, he was immovable
in his determination to pursue it. He became a member of the
Baptist church in 1781. It was his portion to suffer many painful trials as a follower of the Redeemer. All these, however,
were borne with Christian meekness; and such was the manifest
influence of the gospel in purifying his heart and life, that the
mouths of gainsayers were at length stopped, and he was no
longer the subject of. contempt and persecution. Those who had
most ridiculed were compelled to respect him as a good man.
Very soon after this change he conceived it his duty to preach
the gospel. His earliest attempts at public speaking were unpromising; and by many it was judged that he would never stand
high as a preacher. But in this their judgment was erroneous.
It should be stated that most of his first efforts were made: in
North Carolina; but in 1794 he was induced to remove to the
County of Mecklenburg, Virginia.  Here he spent the remnant
of his life, and with justice it may be said, that few men, within a
similar sphere of labor, have risen to greater eminence than he,
especially as it regards the purity of his life
The same year he removed from North Carolina he was chosen
pastor of Blue Stone, now called Bethel Church. In 1799 a
revival was experienced, which resulted in the accession of more
than one hundred members. The year previous he consented to
serve as their pastor, Sandy Creek Church, Charlotte County,
and in 1802 a most refreshing season commenced, which continued
for eighteen months, and during which a large number were added.
HIis labors were extended to different parts of Mecklenburg,
Lunenburg, and Charlotte, for many years, to the joy and edification of the people of God.
His principal attention, however, was given to Blue Stone, or
Bethel, this church being in the vicinity of his own residence.
Very few country churches in Virginia have exceeded Bethel in




WILLIAM  RICIIARDS.                 357
its influence and usefulness. In their pastor they found an
example of Christian loveliness, and in most respects they followed him as he followed Christ. They, with their pastor, were
not only prompt in their labors for the salvation of sinners at
home, but made vigorous efforts on behalf of the wretched
heathen in distant lands. For many years they were in the habit
of raising a large sum for foreign missions, while the Bible cause
and other good objects received their hearty approval and liberal
contributions.
Elder Richards was highly distinguished for the unaffected
simplicity of his character. Whether in the family, or mingling
in society, or in the pulpit, there was the same unassuming artlessness of manner. This softness and meekness were not merely
the result of natural temperament. In this respect he was willing
to say, "by the grace of God I am what I am."
While he was thus exhibiting the harmlessness of the dove he
was not deficient in firmness. When truth was to be defended
or discipline in the church enforced, he was resolute in purpose to
discharge his duty. He was an excellent disciplinarian. Nd
abuses were allowed to remain uncorrected, nor did transgression
among his brethren pass unrebuked. A mighty sanction was
given to his influence in supporting a wholesome discipline in the
church by his own bright Christian example. None could look
at his life. without being compelled to approve and admire. Nor
was his influence in ruling well among his brethren confined to
the churches he served. It was felt in the Meherrin Association,
over which, as Moderator, he presided for a number of years.
This body owed much of its strength and efficiency to his labors.
In its early history he was in the habit of passing almost every
year among its churches, supplying the destitute with the preached
word, and giving encouragement and support to those which
were feeble.  At their annual meetings he occupied the chair
with peculiar dignity, aweing into silence the turbulent, while
all the members of the body were compelled to respect and
love him,
As a preacher he was esteemed —anmng ti e more judicious
and pious, highly so-not for profundity of thought, or elegance
of diction, but the peculiar simplicity and energy with which




358                  WILLIAM  CREATTI.
scriptural truth was exhibited. He always gave evidence that
the subject of his discourse had been well studied. It is true, he
had not access to a well-furnished library. This, had it been
practicable, would have yielded peculiar satisfaction. His principal works of research were the Bible and concordance; from
these he collected and arranged such arguments and illustrations
as his subjects required.  He was pre-eminently a preacher of
the cross. To dwell on the person and work of Emanuel was his
chief delight. Many now living can well remember the impassioned and yet artless simplicity of manner with which the plan
of salvation was explained and recommended.
For several years before his death feebleness of body compelled
him to relinquish all his pastoral connections.  Still the house of
God was not forsaken. Nothing furnished a richer satisfaction
than the society of his Christian brethren and the services of
public worship. But at length the hour of his dismissal came,
and it found him ready. He knew in whom he had believed, and
joyfully did he commit the mighty interests of eternity into the
hands of his Divine Redeemer.  He died on the 13th of July,
1837, in the seventy-fourth year of his age, having been about
fifty years in the ministry.
WILLIAM CREATH.
ELDER WILLIAM  CREATTI was a native of Nova Scotia.  He
was born December 23d, 1768. His father emigrated to Granville County, North Carolina, in 1786, and became a permanent
resident of that State.  Previous to this removal his son William
was brought under the influence of Divine truth, and was enabled
to cherish the gospel hope. No public profession of religion was
made until 1787, when he was baptized by Elder Henry Lester,
and joined a church in North Carolina, of which Elder Thomas
Vass was pastor.
The same year, being then about twenty-years of age, he began
to preach Christ and him crucified, as the way to God.  Pos



.WILLIAM CREATI-I.                 359
sessing promising talents, lie was invited by Elder John Williams,
of Lunenburg County, Virginia, to reside with him, for the purpose of improving his mind by a course of general reading.
With Mir. Williams he remained for two or three years, during
which time he made considerable progress in knowledge.  In his
instructor he found not only a warm friend, but a pious and
talented man.
In 1791 the subject of this memoir was married to Miss
Lucretia Brame, with whom he lived for more than thirty-one
years in the County of Mecklenburg, Virginia. They had sixteen
children, some of whom died in infancy. His wife proved an
efficient helper in his labors as a minister of Jesus Christ.
He was, according to Semple, the means of originating the
churches called Allen's Creek and Wilson's, and for some time
supplied Malone's, all in Mecklenburg County.  These churches,
even though in his immediate vicinity, did not, to any great
extent, prosper, arising from the fact that he was but comparatively little at home.  He was in the habit of making lengthy
tours through different parts of Maryland, Virginia, and North
Carolina. For many years he was scarcely employed in any other
way than as an itinerating preacher.  It could have been wished
that he had occupied a more circumscribed sphere and been more
regular in his circuit, as in this way he might have shed a more
effective influence on the cause of Christ.
He was in many respects qualified, as a public speaker, to
command the attention of his auditors, and generally called out,
wherever he preached, large congregations. That some idea of
his talents and manners may be obtained, the following testimony
from the pen of Elder Semple will be introduced. Mr. Semple,
being well acquainted with Elder Creath, was qiualified to give a
correct judgment. Referring to Wilson's Church, he says: "This
church was planted by the labors of Elder William Creath while
he was pastor of Allen's Creek. At first they were small; but in
1802 God sent them a time of refreshing, when about forty were
baptized.  Since then, there have been deaths, removals, and
expulsions, sufficient to counterbalance their additions; so that
their number at present is onlyfifty-four.  Although they have
not for some years been blessed with a revival, yet, under the care




360                  WILLIAM  CREATLI.
of their active and laborious pastor, they enjoy peace, love, and
good order.
"Elder Creath is a man of strong mind and deep research, in
matters of divinity; and were his manner equal to his matter, he
would be among the greatest of preachers.  He is thought by
some to be too fond of polemic points, so as to lessen his usefulness by exciting unnecessary prejudices.  One thing is certain,
that in subjects of dispute, there is a time to speak and a time to
be silent; and when we speak unreasonably, and especially if it
should be intemperately, we damage the very cause we profess to
espouse. But with this (if this be so) Elder Creath is a very
useful man.  He seems willing to spend and be spent for the
honor of his Master."
It is painful to be compelled to state that, in the latter part of
Elder Creath's life, he was charged with the use of spirituous
liquors, even to intoxication.  The hearts of his brethren were
grieved, while the cause of religion sustained an injury which,
perhaps, he was never able fully to repair. The charges alleged
against him were acknowledged, and there is abundant reason to
believe that he was truly penitent. Before a large congregation
he expressed deep sorrow for the wound which he had inflicted on
the interests of Christ's kingdom, and became pledged, in the
strength of the Lord, no more to indulge in this habit.
The clerk of Meherrin Association refers to this circumstance
in the following language: " Let this stand as a beacon to all unwary mariners on the boisterous ocean of life, that they run not
on those rocks upon which many have dashed, to the reproach of
that good name by which they were called."
About two years after this circumstance he was called to give
an account of his stewardship. He left home on the 4th of July,
1823, on a tour of preaching in the lower part of North Carolina.
From this journey he was not permitted to return. On his way
home he was arrested by an inflammatory disease, and was confined to the house of Mr. John Blunt, in Edenton. On the ninth
of August he died, in the fifty-sixth year of his age.
"It is said by those who had heard him for a number of years,
that they had never known him preach with such power as he did
on his last tour. He spoke as though he knew it was the last




WILLIAM CREATH.                     361
battle, and in full confidence of victory. The last time he preached
he seemed to be in full view of heaven, and observed, as he arose,
that he could scarcely stand; but, as he firmly believed it was the
last time, he was more anxious to gain a triumph than he ever
had been before. That was on Thursday, and on the Saturday
following he fell-asleep in the arms of Jesus.
"In the whole of his illness he manifested a noble indifference
to himself, with the most tender and sympathetic concern for his
dear family and for the church of Christ; and with great fervor
he poured out his affectionate petitions for them.  The day he
died he tried to preach to all that came to see him from these
words,'Thy kingdom come;' and when he could not preach he
prayed.
"The following are a few of the many passages of Scripture
which he repeated:'Whom have I in heaven but thee, and there
is none upon the earth that I desire beside thee; I have fought
a good fight; I know on whom I have believed; I know that my
Redeemer liveth; O death, where is thy sting I Come, Lord Jesus,
come quickly' His fortitude was unshaken, and his faith strong.
Without a struggle he inclined his head on his Saviour's breast,
and breathed his life out sweetly there. And just as his joyful
soul was about to take its flight he repeated this verse:-'Farewell, vain world, I am going home;
My Saviour smiles, and bids me come;
Bright angels beckon me away
To realms of everlasting day.'
"He left an affectionate spouse, who assisted him in his ministerial labors, and thirteen children, all of whom have since become members of the Baptist church; five of this number were
ministers."
it will not be out of place, in closing this sketch, to notice the
character of this excellent lady, since she contributed in no small
degree to the efficiency of her husband.  She was the daughter
of Thomas and Elizabeth Brame, of Granville County, North
Carolina.  It was her extreme affliction to be left for thirty years
with a large family dependent upon her instruction and guidance.
voL. I.                     31




362                 WILLIAM  CREAT1I.
The writer remembers to have seen her a short time after this
painful event, and was impressed with the simple confidence she
seemed to repose in the widow's God.  Cheerfully and trustfully
did she cast herself upon the Almighty arm.  Nor was this faith
a mere idle speculation. She entered upon the duties of her position with patient energy, resolved that all her responsibilities
should be fully discharged. The affairs of her household were
guided with discretion.
Especially as a Christian mother did she excel. Her whole life
was a refutation of the argument, that the practice of believers'
baptism militates against the proper religious education of the
young.  She was a zealous advocate of this, as a practice warranted by the Evangelical Lawgiver. She was able to defend, and
often did defend this practice. But never was a Christian more
intent or more intelligent in fulfilling the duty of bringing up
her children in the nurture and admonition of the Lord.  She
instructed them in the knowledge of the Scriptures, and in all the
duties they owed to God and their fellow-men.
Such was her intimate acquaintance with the Bible, that she
was able to converse intelligently on the higher doctrines of the
gospel, having selected and arranged ready for use those passages
which might be needed to sustain them. In the absence of her
husband, who was often away on tours of preaching, she was in
the habit of leading in family worship, and requiring her children
to memorize and repeat portions of the Bible. It was her earnest
desire that her children might all be Christians, and frequently
said that, like Hannah, she was willing to give them all to the
Lord, to be used by him for the promotion of his glory.  The
fact is worthy to be recorded that, long before her death, she was
able to entertain the hope of meeting all her sixteen sons and
daughters in the heavenly world.  She rejoiced also to know that
five of her sons had entered the ministry. In a good old age, like
a shock of corn fully ripe, she descended to the grave.  Being in
Western Virginia, she desired to return to her friends in Brunswick, that she might die there and be buried with her family.
ier wish was gratified; a few days after her arrival in Brunswick
County she calmly yielded her departing spirit to her Father and
God, maintaining to the last a joyful trust in the Redeemer, to




NATHANIEL CHAMBLES.                   363
whom she had committed herself, and in whose service, for more
than sixty years, she had so humbly and faithfully engaged. May
her large posterity, nearly one hundred in number, all be followers
of her, as she followed Christ.
NATHANIEL CHAMBLE S.*
ELDER NATRANIEL CHAMBLES was the son of William  and
Elizabeth Chambles, both respectable members of the Baptist
church.  He was born in Sussex, February 4, 1762. He had
religious impressions from an early age; but it was not until his
twenty-sixth year that he was enabled to throw himself as a helpless sinner upon the mercy of God in Christ Jesus.  In July,
1787, he was baptized and cordially received into the fellowship
of the High Hills Church.  In 1803 he commenced preaching,
and in 1806 was, by the unanimous wish of his church, solemnly
ordained to the work of the ministry.  For many years he was
the faithful and affectionate pastor of the High Hills and Sappony
Churches.
Nothing remarkable occurred in his history as a minister from
the period of his ordination until 1822. At this time he was
deeply affected by the coldness and darkness which pervaded the
churches. With unusual warmth he exhorted the members of his
churches to be diligent in searching the Scriptures, faithful in selfexamination, and fervent in prayer. A day of fasting and humiliation and prayer was appointed -by the church at High Hills. God
was preparing them to receive a blessing. About this time several laborers were providentially sent into this part of the vineyard.
A blessed revival now. commenced. In about a year sixty or
seventy persons were converted, baptized, and added to the
churches. During this season of "refreshing from the presence
of the Lord," the heart of our aged brother was filled with gratitude and delight; he seemed to have become young again; with
- From Miinutes of Portsmouth Association.




364                NATHANIEL CHAMBLES.
all the warmth and tenderness of a young convert he would
exhort, and pray, and weep.
In 1825 his constitution evidently began to fail from old age
and a disease of the lungs; he was, however, permitted to continue his public labors until within a few weeks of his death. His
last sermon was preached from 1 Peter, v. 6, 7. He was blessed
with uncommon freedom in speaking from the latter part of the
text. God, perhaps, was preparing his children to "cast their
care on him" in the heavy affliction they were soon to undergo.
A few days afterwards he was attacked with a bilious fever, which
terminated in a palsy. Every effort was made by his kind friends
to prolong his life, but the hour appointed for his release from sin
and woe was at hand. His mind during the period of his severe
and protracted illness was serene and heavenly.  To a brother
minister, who asked him if he was willing to die, he replied: "I
have nothing to fear." For about two weeks before his death he
was rendered speechless by a paralytic affection, so that his family
and friends were not permitted to receive the dying advice which
he would otherwise have imparted. A niece, perceiving that he
was in his right mind, said to him, "Uncle, you will use your
tongue yet." He could only move his hand significantly toward
heaven and smile.  His countenance indicated the tranquillity of
his soul.  On the 4th of December, 1827, he fell asleep in Christ.
His funeral sermon was preached from Rev. xiv. 13.  His body
was followed to the grave by a numerous train of relatives, friends,
and brethren, and committed to the house appointed for all the
living, to repose till the resurrection morn.
It is not easy to delineate the character of a good man; his
excellencies, like the colors of the rainbow, are so mingled that it
is difficult to distinguish them. He was not a cold, heartless professor of Christianity —a Christian only in name and appearance.
He believed the doctrine, imbibed the spirit, followed the example, and heartily espoused the cause of Christ.  His religion was
sincere, warm, and constant.  The whole family of Christian
graces dwelt and flourished in his heart. We can exhibit only a
few which attained the greatest perfection in his life.
He was eminent for humility. No man possessed a deeper
sense of his sinfulness and insufficiency than he did. He could




NATHANIEL CHAMBLES.                   365
heartily subscribe to the saying of the pious Newton, "I am
nothing, I have nothing, and I can do nothing."  I-e literally
"esteemed others better than himself."  A discerning man could
not long be in his presence without admiring his modesty and gentleness; these were the robes in which he was adorned.
Our venerable brother distinguished himself by acts of beneficence.  His heart was warmed with love to God and men, and
his hand opened to supply the wants of the needy. He considered
himself only a steward of God's bounties.  He was one of the
ready and liberal supporters of the benevolent institutions of the
day: believing them calculated to promote the good of men, he
listened not to the objections which ignorance and avarice frequently urge against them. For several years he maintained a
minister in his own house, and gave him twenty dollars a year,
besides the salary raised by the churches, for his services. He
fully imbibed the spirit of that saying of our Lord, "It is more
blessed to give than to receive." His benevolence was free, full,
and constant.
He possessed a remarkable control over his tongue.  His intimate acquaintances well know that on all subjects he spoke with
the utmost caution. Foolish jesting, trivial conversation, and censorious expressions, never fell from his lips. "Swift to hear, slow
to speak," was never more descriptive of any man than himself.
With his friends he would sometimes converse freely, and his
conversation was both interesting and instructive. Alas, how few
employ their tongues as if they expected to give account to God
for every word I
As an economist, he has rarely been equaled.  His affairs
were conducted in the most perfect order; by industry, perseverance, and God's blessing, he made ample provision for the support
and comfort of his family.
As a minister, our respected brother never gained great applause.  His education was slender: he embarked in the ministry
at a late period in life, and was always surrounded with the cares
of a large family: it is not, therefore, to be expected that he became eminent in his profession. He closely studied the Bible,
and was a plain, solid, faithful, and affectionate preacher. Though
not a great, he was a good minister. HIe was always solemn and
31 *




366'SAMUEL SHREWSBURY.
dignified in the pulpit.  One trait in his character, as a minister,
ought to be particularly noticed: he was not envious.  The
more popular and useful his brethren in the ministry were among
his churches, the more he was delighted. Indeed, it seemed to
be no part of his object to be admired and lauded by men.
Though he would not needlessly offend men, he sought only to
please God. His conduct ought to put to shame those preachers
who are pained at the prosperity of their fellow-laborers in God's
vineyard.
SAMUEL SHIREWSBURY.*
SAMUEL SHREWSBURY was born in Hanover County, Virginia,
in the year 1736. Some time in the year 1766, he removed and
settled in the County of Bedford, Virginia, where he became
a convert to the Christian faith, and was baptized about the year
1770, by a traveling Baptist minister who tarried for a short time
in the vicinity of his residence. In 1772 he commenced proclaiming the gospel of the grace of God, in which he steadily persisted
until the year 1784, when he fell a victim to the intermittent fever,
which he was thought to have contracted at the Big Lick, in
Botetourt County, when returning from a tour to warn his fellowcreatures to flee from the wrath to come.  He died at the early
age of forty-eight years, and appears to have been cut off in the
midst of his usefulness, and thus furnished additional evidence
that the ways of God are inscrutable to man.  After a lapse of
more than half a century, it is difficult to collect specific information in relation to Mr. S. —so difficult, indeed, that no attempt
would now be made to rescue his memory from oblivion, were it
not for the fact that he lived and labored in portentous times.
We are at but little loss to determine of what manner of spirit a
man is, when he espouses an unpopular cause, and earnestly contends for the faith once delivered to the saints, against an overwhelming current of opposition created by the lordlings of the
* By Elder William C. Ligon.




NATHANIEL SHREWSBURY.                  361
country.  It is no meager compliment to record the name of an
individual as a Baptist minister, zealously laboring in Virginia
between the years 1772 and 1784.  We claim for such a one
more than presumptive evidence that we record the name of a
Christian and a patriot. Well might a highly reputable and influential citizen of Kanawha County say, in a letter now before
me, "I am proud that I am a descendant of Samuel and nephew
of Nathaniel Shrewsbury."
It is doubtful whether Mr. S. was ever ordained: facilities for
ordination were rare in the then frontier country of his residence;
but be that as it may, there is positive evidence that he was an
exemplary and successful preacher of the gospel. Elder William
Leftwich says, in relation to him: "I have no acquaintance with
him, but I have no doubt, from what I have heard from others,
(now fallen asleep,) that he was a worthy man of God, and an
acceptable preacher." Of particular exercises of mind about the
time of his dissolution, I have no information, (my principal informant being, at that period, a child of only six years of age,
and orphaned by his death,) but if we are permitted to deduce a
particular conclusion from current facts, we feel justified in saying
the end of Samiuel Shrewsbury was peace.
NATHANIEL SHREWSBURY,.*
THE subject of this sketch was born in the County of Hanover,
Virginia, in the year 1739, and removed, in company with his
brother Samuel, to Bedford County, in the year 1766.
The two brothers appear to have made a profession of religion
about the same time, were baptized by the same man, and commenced the ministry together. Indeed, the history of the one
seems to be the history of the other, so united were they in their
lives and labors, until they were separated by the death of Samuel,
the elder. From Semple's "History of the Baptists in Virginia,"
* By Elder William C. Ligon.




36$8              NATHANIEL SHREWSBURY.
it will be seen that Nathaniel Shrewsbury constituted Goose
Creek, Little Otter, and Buffalo Churches, in the bounds of the
Strawberry Association. Of the first and last named churches he
was the early pastor.
The brief and indefinite history which the excellent Semnple
has written of Buffalo Church is to be lamented; because, when
joined to his table of the Strawberry Association, it is calculated
to mislead the reader and leave the impression that Elder Nathaniel Shrewsbury was the individual to whom he alluded in the
following remarks: "A good preacher is one of the best gifts of
heaven to a pious people; but if he unfortunately forgets his
sacred office, and neglects to keep his body under, and thereby
becomes a castaway, the affliction is more than commensurate
with the former blessing. Buffalo found it necessary to exclude
her once useful minister."  Who that "useful minister" was, I
have no means of determining, but facts are conclusive in favor
of the idea that it was not Nathaniel Shrewsbury.  In the year
1798 he removed to the State of Kentucky, and settled in Adair
County, where, in the language of one to be relied on, and well
acquainted with the fact, "he continued his ministry till his
death, in 1825."'  My informant also adds that Mr. Shrewsbury
frequently remarked, "that the necessary separation from his
several churches gave him more pain than he had power to
express."  He died at the advanced age of eighty-five years.
Elder William Leftwich, of Bedford County, in a letter now
before me, says: "I was acquainted with him; have heard him
preach often.  When I first became acquainted with him, he had
the care of Goose Creek Church.  I think he must have been
the pastor of that church as far back as 1780.  He was likewise
the pastor of Little Otter Church from the time of its constitution, which took place in or about the year 1.785. These two
churches he served, aided generally by Brother William Johnson,*
* I have endeavored, but in vain, to collect sufficient information to compile a biographical sketch of Mr. Johnson. Where or when he was born,
or the time and circumstances of his demise, does not appear to be known
by any to whom I have applied for information. That such a man settled
in the County of Bedford, in the character of a Baptist preacher, about




JEREMIAH  HATCHER.                    369
(than whom a much worthier man never lived,) until the year
1798, when, like many other Baptist preachers, he removed to
Kentucky.  While connected with these churches, he sometimes
made excursions abroad. Among others, the Cow Pasture had
his occasional visits. As a preacher he was popular, with many
he was very much so. He was truly an affectionate and exemplary minister of the gospel; his labors were owned and blessed
of the Lord.  Under his fostering care, his churches in the main
were prosperous.  His talents as a preacher, there is no doubt,
were above mediocrity in his day and sphere of labors."
Elder Leftwich's opinion of the talents and usefulness of Mr.
Shrewsbury is amply corroborated by the testimony of others;
and no doubt can be entertained that he was a highly gifted and
useful preacher. He too lived and labored in the days that tried
men's souls; when Baptist minister was a term of reproach in
Virginia, and when such a one wrought in the Lord's vineyard
with full knowledge of the fact that he was thereby exposing
himself to bonds, stripes, and imprisonments.  God was pleased
to protract his days to see the ball of the Revolution wound up;
to taste the sweets from the cup of religious liberty; to sit under
his own vine and fig tree, and worship agreeably to the convictions of his own mind, nor fear nor hear the voice of the oppressor.
JEREMIAH HATCHER.
As respects the early part of the life of ELDER JEREMIAH
HATCHER, we have no information whatever, although some
pains have been taken among his surviving friends and relatives
to obtain it; all those from whom such facts might have been
the year 1778, and that he was the immediate contemporary and active and
successful fellow-helper of Elder Nathaniel Shrewsbury, appears to be incontestibly true.
While we have cause to lament the loss of his record on earth, no little
consolation arises from the confident belief that Heaven has been less remiss; that the record is, doubtless, on high.
VOL. I.-Y




370                JEREMIAH HATCHER.
derived are now no more. Yet there are a few well-ascertained
circumstances worthy the attention of the biographer, which, as a
testimonial of esteem for his memory, should be handed down to
posterity.
Elder Hatcher was a native of Chesterfield County, and it
is said his ancestry were highly respectable.  His ministerial
career commenced at least as far back as 1778. He is stated
to have been the first pastor of the church called Tomahawk,
in the County of Chesterfield, which was constituted in 1777.
This church he served about two years, and then removed to
Bedford County, where he labored with much acceptance and
usefulness, and in a very short time became the pastor of the
church called Northfork of Otter. Whether this church was
constituted before, or subsequently to his removal to Bedford, is
somewhat uncertain; but we incline to think it was about this
time. This church was built up principally under his ministry,
and enjoyed his indefatigable labors without fee or reward until
the time of his death.
His labors were not confined exclusively to this church; he
made frequent excursions in the surrounding country, and exerted
an influence in the cause of his Divine Master that will tell when
time shall cease to be measured by days, months, and years.
Elder Hatcher was one of the most uniform and exemplary men;
his general deportment was a comment on his profession-humble,
grave, solemn, and unassuming-thereby commending himself to
every man's conscience in the sight of God.  He was greatly
beloved by the people of his charge; and by all that knew him,
whether saint or sinner, he was recognized as a devout man of
God.  He was an uncompromising Calvinist.  In sentiment, as
a preacher, he was plain, pointed, and consistent. His talents,
though not highly cultivated, were of the useful sort, and were
not employed in vain, for the work of the Lord prospered in his
hands.
Some time in the year 1804 he bid adieu to the toils and labors
of a life not spent for naught, and entered, it is believed, into that
rest that remains for the people of God.




JOHN POINDEXTER.                   371
JOHN POINDEXTER.
THE ancestry of JOHN POINDEXTER were highly respectable.
His grandfather was a French Protestant, whose adherence to
religious principles compelled him to leave his native land and
seek shelter from papal oppression in the Island of Great Britain.
At this time he was the head of a large family. Shortly after his
arrival in England, one of his sons, Thomas Poindexter, became
attached to a young lady, whom he addressed, and who reciprocated his affection. As there was considerable disparity in their
circumstances, the father of Thomas was much displeased, and
expressly forbade the connection.  More effectually to prevent it,
he gave his son a handsome estate, and sent him to Virginia.
This being made known to the young lady, she determined to
follow in search of her intended husband, and for this purpose
indented herself as a servant for four years.  She succeeded in
reaching the shores of Virginia.  The young Frenchman having
heard that a vessel with servants had arrived, and desiring to
obtain one, made application, when, on examining, he discovered
his once intended spouse. The meeting was joyful. They rushed
to each other's embraces.  He paid the stipulated price, and she
became his wife. From these sprang all the Poindexters known
in America. One of their sons was the subject of this memoir.
When quite young, he indicated considerable sprightliness of
mind, and the best advantages for education which the country at
that time afforded, were enjoyed by him.
It was not until he became a married man, that he manifested
interest in the subject of religion; on the contrary, he was
understood to be an opposer. At that period when the gospel
was first proclaimed by the Baptists in the County of Louisa,
where he resided, he employed all his influence to resist the
truth. But the Lord was mightier than he, and the truth became
effectual in his own family. His wife was turned to the Lord, and
rejoiced in him as her Saviour. This circumstance created in the
bosom of Mr. Poindexter mingled emotions of surprise and rage.
His opposition was exhibited in a more inarked and decided man



3 72                 JOHN POINDEXTE R.
ner. When his companion desired to be immersed, and to unite
herself with the Baptists, he entered his express prohibition
against it. In secret places she often wept, and sought God on
behalf of his cause and her unbelieving husband; nor were her
entreaties vain. The Lord heard her prayer, and brought her
companion to feel his own guilt and ruin, and to sue for mercy.
The circumstances of his conversion are thus modestly referred to
by himself: —
"Two women, Mrs. I. and Mrs. P., who lived near each
other, about the year 1788, professed conversion, but were not
baptized, because of opposition.  The husband of Mrs. P. was
most pointedly against her being baptized, and equally so against
her attending Baptist meetings. These women often met in
secret, to converse about religion, and to enjoy each other's company as travelers to Zion.  In the course of their conversations,
they expressed their desire to introduce the Baptist ministry
into the neighborhood, and concluded that an application should
be made by them to the husband of Mrs. P.  This attempt,
the most unlikely to succeed to human view, was made, and
treated at first very indifferently; but ultimately, it was observed
by him that he had no objection to the Baptist preaching on his
land-perhaps it might benefit some of his neighbors or their
children-that if he did not go to heaven himself, he was willing
they should; but he must choose the preacher.  He stated his
objections strongly against noisy preachers, and observed that
some years before, he had heard a clever old gentleman preach,
by the name of Goodloe; if he could be had, he might preach on
his land, and that preparations should be made for the accommodation of a congregation.  The two ladies were well pleased.
Elder Goodloe was notified, a day appointed for the first meeting,
an arbor built, and seats prepared for the congregation.
"Though Mr. Poindexter had been much opposed to religion,
and would not attend on the preaching of the gospel, he was apprehended by the spirit of God, and under serious conviction
before the lneeting came on. Elder Goodloe attended, and to a
large congregation preached with considerable liberty, from the
words,'Ye must be born again.' His audience appeared serious,
and the sermon had good effect. Particularly the poor criminal,




JOHN POINDEXTER.                  373
John Poindexter, was much affected. The next meeting was appointed August 29th.  Previous to this the prisoner was brought
forth, the sentence pronounced against him, which he acknowledged was just, and saw no way by which he could be pardoned;
although he beheld a fullness in Christ for sinners, he could not
realize a hope that it would be extended to a sinner so vile as
himself. But God, who is a God of grace, showed unto him how
he could save him. He manifested the richness of his grace by
opening the prison doors and proclaiming his pardon.
"By this man the Baptists had been despised; all other professions of religion were preferred to that of the Baptists; but, after
having experienced the pardoning love of God, he esteemed them
above all people. He had uniformly opposed baptism, upon profession of faith, by immersion; but now he was thoroughly convinced of its propriety. His wife, who had been for nearly two
years desirous of being a Baptist, and whom he had heretofore
prevented, was, August 29th, 1790, led into the water by her husband, together with Mrs. Henly, and they were all baptized by
Elder Henry Goodloe. The news had spread far and wide, that
the baptism above alluded to would take place on that day, and
people attended the meeting from every adjacent county, and very
generally from the county of Louisa. There was an anxiety in
the minds of the people to know the truth of this affair; numbers
doubted, and others attended to gratify their curiosity.  Many
were the conjectures of the people about the baptism of that
hardy rebel, John Poindexter. Some supposed he joined the
Baptists from pecuniary motives; some that it was to gratify his
lusts; and others supposed in six months he would be as he was
before. But grace knows how to support its own. Thanks to
our redeeming Lord, they were false prophets. From the time
of this baptism, not only Elder Goodloe, but Elders Waller and
Webber, attended the meetings; and at times foreign ministers.
The Word of the Lord grew and multiplied. On the approach
of winter, meetings were held in the house of John Poindexter.
The congregations were large; and such numbers of people dined
at his table, that the devil changed his voice and began to pity
him and his family. Now, instead of charging him with pecuniary motives, he declared that the Baptists would eat him out
VOL. I.                  32




374                 JOIN POINDEXTER.
of house anid home. But the devil was a liar then, as he is!now;
for God prospered him. A certain lawyer passed through his
plantation, and looking on the crops, declared that he would be -a
Baptist too: for he never saw such crops of corn as Poindexter
made since he became a Baptist."
About a year after his baptism he began to speak in public,
testifying both to small and great repentance toward God and
faith in our Lord Jesus Christ.  In February, 1792, he was publicly ordained to the work of the ministry. A church called
Roundabout (after a creek of that name) having been constituted
near his house when he was converted to God, he was unanimously
invited to take the oversight of them. This relation he sustained
for many years; and it was well sustained.  As a preacher, he
was eminently successful, especially in the early part of his ministry. Within twelve months after his ordination he baptized upwards of one hundred, and the church continued to increase until
more than three hundred were added. IHis labors were extended
into the neighboring counties, and with great power did he exhibit the truth as it is in Jesus. He was instrumental in forming
a church in Albemarle, called Bethel, which soon numbered more
than one hundred members.
For some time also he labored in connection with William's
Church, and his ministrations here were eminently successful.
"Under his ministry," says Mr. Semple, "they enjoyed a pleasant
revival of religion, conducted with harmony, solemnity, and order,
in which about ninety or one hundred were baptized; of these
only about fourteen were excommunicated in ten or eleven years,
and yet their discipline has been regular." Such was the success
of Mr. Poindexter's endeavors in proclaiming the gospel, that in
1798 another congregation was constituted as a branch of Roundabout Church, and called Siloam. This was itself, when organized,
a strong body.
Elder Poindexter was a man of no ordinary talents.  His discourses were highly doctrinal, and usually displayed much thought
and discrimination.- He seldom preached without preparation,
giving evidence that in no common degree he was a scribe well
instructed in the things of the kingdom.
From a few notes in possession of the writer, it is manifest that




JOHN POINDEXTER.                   375
he was not satisfied with a cursory view of things.  To dig deep
in the mines of truth was his delight. Nor did he labor in vain.
The precious ones were brought forth, and subjected to the crucible
of investigation. Many a precious gem, thus brought to light, enriched its possessor, and imparted good to others. No one could
listen to him without deriving instruction. Indeed, it is doubtful,
from the specimens of his style of writing which yet remain, and
the testimony of those who have listened to him, whether among
the ministry of his generation we have had a more able man.
The influence of Elder Poindexter was extensive and merited.
For many years he was the clerk of Louisa County; and, as a
member of the community, was highly useful. He always exhibited a prompt and Christian-like benevolence in the use of those
means which were intrusted to his care by a kind Providence.
ie seemed to feel the sentiment, that it was more blessed to give
than to receive.  His pecuniary sacrifices in promoting the cause
of God at different times were numerous.
Whatever related to the spread of evangelic truth was regarded
with peculiar interest. He was ready for every good word and
work. Though diligent and faithful in attention to secular duties,
it was evident to all that the highest place in his affections was
occupied by the interests of Zion and of souls. When the missionary enterprise was introduced to the notice of Virginia Baptists, his whole heart entered into it, and he was ready with his
tongue, pen, and purse, to promote its interests.  Said he to
Luther Rice: "Command me and my services, as far as my
feeble powers will allow, in supporting that good work, and I
will obey. I hope that the good Lord, who rules in the heavens
and on the earth, will prosper the endeavors of all who are found
sustaining the glorious cause of Foreign Missions."
The doctrinal sentiments of Elder Poindexter were what are
usually denominated Calvinistic.  He, however, avowed his confidence in the simple teachings of the Bible, calling no man master. He loved to contemplate the Divine Sovereignty in the plan
of redemption, and the work of Providence. Especially was
Christ in all his character, offices, and work, the object of thought
and love. One of his manuscript volumes is made up of an examination of the various names appropriated to the Son of God,




376                 JOHN POINDEXTER.
and exhibits strikingly the leading tendencies of his mind in respect to doctrinal truth. He desired to know nothing but Christ
Jesus and him crucified, hanging not only his own hope of salvation upon this doctrine, but urging it upon others as worthy of all
acceptation.
His views of the structure of a gospel church are eminently
sound.  They deserve to be recorded and preserved  In them is
indicated the general sentiment of Baptists, a sentiment which
distinguishes the denomination from all others. They have been
rigid in their adherence to the great principle, that a church of
Christ cannot scripturally exist excepting as it is made up of
baptized believers; and that all its internal affairs are to be conducted by itself, without the exercise of power on the part of any
higher tribunal. This is regarded as fundamental. No warrant
is found in the Word of God for any other constitution of God's
people as a Christian church. These views are introduced by
Mr. Poindexter.  He says:"The term'a gospel church,' has been, and is now, thought
by many to be somewhat equivocal, and consequently has had
different meanings attached to it, suited to the opinions, prejudices, inclinations, and pecuniary interests of men placing themselves at the head of different sectaries or societies, called by them
gospel churches. But it is evident to all who disinterestedly
attend to the Scripture account of the nature of a gospel church,
that, more or less, men who have assumed to themselves the prerogative of new modeling the church of Christ have not so much
attended to the directions given by Christ and his apostles as
they have to their own opinions; and we are sorry to say that
such conduct has had a tendency to divide professors of our holy
religion, and subject them to the opinions, prejudices and views
of their different leaders. * * * * * *
" The sense we give to the term church, when applied to the
people of God, is a company of men and women called out of the
world:'Unto the church of God, which is at Corinth, to them
which are sanctified in Christ Jesus, called to be saints.' 1 Corinthians, i. 2. Clearly, then, a gospel church must be holy,
independent, and regular-a visible society of men and women.
* * * The terms of union or the door into the church is not




JOHN POINDEXTER.                    377
baptism; all members who enter into a gospel church must previously hear, believe, and be baptized. Such persons may be received into a church state. To form a gospel church there must be
fellowship-a mutual compact or agreement voluntarily entered
into by baptized believers.  It is clearly to be seen the first
churches were made up of baptized believers; when additions
were made none but baptized believers were admitted. * * *
Every voluntary agreement between baptized believers ought to
be upon the principles of truth, peace, holiness, and order. An
assembly who have thus given themselves to the Lord and to one
another by the will of God, may properly be called a Christian
church, and while they walk together in the order of the primitive churches will be, in the eyes of beholders,'comely as Tirzah,
and terrible as an army with banners.'"
Speaking of discipline, he thus writes: "A government in all
societies is necessary, but more especially in the church of Christ.
Notwithstanding the church is composed of persons professing
faith, yet none are exempt from the imperfections of human nature,
and have to lament that the pollution of their nature often indisposes them to submission to the will of God.  Discipline then
becomes necessary to correct the disorders occasioned thereby,
that the honor of Christ and his gospel, together with the peace
and happiness of his church, may be maintained. i The government
of the churches was instituted by Jesus Christ.
"We shall not stop to consider those who endeavor to establish
Presbyterial government over the churclies.  Christ Jesus deposited his authority to administer discipline in the churches. It
was not deposited with the ministry as such, because the Apostle
Paul acknowledges Church authority.  Christ's words are,'If he
shall refuse to hear them, tell it unto the church,' etc. * * * The
plain meaning of all the Scriptures is that the authority for carrying on and administering discipline is delegated by Jesus Christ
to his church as such, inclusively, and that authority is not given
to one member above another, and distinct from the church, but
to the whole body, as every member thereof may stand related to:
each other in each respective church."
Some remarks on schism are worthy to be recorded in letters
of gold: "What is called schism," he says, "in a religious sense,
32*




378                 JOHN POINDEXTER.
is division and dissension, whereby the hearts of men are split
into opposite factions and interests, so as to make a separation
in the church.  This is one of the most detestable monsters that
ever appeared in the church of Christ; and yet the schismatic is
often received with the greatest applause.  The causes of this
evil are pride, self-love, jealousy, hatred, evil-speaking, covetousness, lust for pre-eminence, immoderate thirst after the honors and
pleasures of this world. We shall not stop to show by long
argument that these are causes of division, because they are selfevident. Pride is at the bottom; self is the idol to be honored;
jealousy is in company lest others should be more honored; then
hatred, malice, envy, and evil-speaking take place, each endeavoring to disgrace the object in view, that everything may contribute
to the honor, emolument, and pre-eminence of the schismatic
himself.  The description is given by Paul to Timothy:'Lovers
of their own selves, boasters, proud, truce-breakers, false accusers,
fierce, despisers of those that are good, heady, high-minded, lovers
of pleasure more than lovers of God.' The Apostle marks with
severity this character.'Now, I beseech you brethren, mark
them which cause divisions among you and offences, contrary to
the doctrine which you have learned, and avoid them.'"
Notwithstanding he filled the clerkship of the county up to the
time of his death, and in this capacity was prompt and vigilant,
he did not neglect his Mnaster's service.  To the close of life he
was, in season and out of season, endeavoring to do good to all
men. The Goshen Association, of which he was a member,
enjoyed the advantage of his counsel and influence. For a series
of years he was elected to preside over their deliberations.
Although inquiries have been made, no definite information has
been received concerning the precise time and circumstances of
his departure from this world.  His death took place the latter
part of the year 1819.




ELISHA PURRINGTON.                  379
ELISHA PURRINGTON.
MANY of those who have labored in Virginia as the heralds of
the Cross were natives of other States.  The subject of this
sketch, it is believed, was born in New England, and came to
this State about 1772.  In removing hither, his principal object
was to teach the science of sacred music. He succeeded in
obtaining patronage in Louisa, Goochland, and Fluvanna Counties, and having formed a matrimonial engagement with a Miss
Todd, finally settled in the first-named county. Although he was
a member of the Baptist church when he removed to Virginia, he
was far from being zealous in spiritual things. But a happy
change took place in his religious feelings, which resulted in the
conviction that God required him to work in his vineyard. He
began to exhort, and ultimately to preach  At first his efforts
were very unpromising; many believed that he would never overcome the obstacles which impeded his progress, and he was often,
on this account, the subject of despondency. But, with the most
indefatigable industry, he applied himself to study, and by degrees
acquired an extensive fund of knowledge. He became one of the
most intelligent preachers of his day. His acquaintance with the
Scriptures was deep and thorough.
As he advanced in life his influence increased, not only among
the private members of the church, but his brethren in the ministry.
At Associations and other meetings he was frequently consulted
by the most intelligent in reference to difficult passages in the
Word of God, while his opinions were received with the most
respectful attention.  As a theologian he deserved respect.  His
views were generally judicious, being the result of patient and
laborious investigation. In the pulpit he was inclined to be doctrinal; but he did not, therefore, neglect practical religion. His
style was clear and forcible, while his manner, though not impressive, was interesting; he failed not to commend himself to every
man's conscience in the sight- of God.  Mr. Semple refers to him
as having possessed "valuable gifts which were exercised in a
useful way."




380                ELISHA PURRINGTON.
Such was the favor with which his ministry was received, that
the old and intelligent church in Goochland, called Williams, gave
him  a unanimous call to become their pastor.  They had previously enjoyed the labors of some of the most eminent men of
that day; and it was a flattering indication to request him to
engage in this labor. Their invitation was accepted. He entered upon his work with the most praiseworthy zeal. As a
pastor, he was much beloved. The influence gained over the
hearts of his flock was not altogether the result of intelligence in
the pulpit, but of frequent and affectionate intercourse.  There
was a softness and ease in his manners which were the spontaneous
product of a benevolent heart.  If a spiritual guide would obtain
the confidence of those placed under his care, he must give frequent
and indubitable proofs of his affection.  It must be seen that he
seeks not his own, but their interest, and thus, like the apostle,
very gladly spend and be spent for them; though the more he
loves, the less he might be loved. He must be gentle among
them, even as a nurse cherisheth her children.  Mr. Purrington
was such a man. He loved the people of his charge, and exhibited that attachment in his whole deportment.  This constituted one of the elements of his great influence among the churches.
Another reason to be assigned for the esteem in which he was
held was the uniformity of his Christian character. His piety
was fervent and habitual; eternal realities engaged his supreme
attention. He acted in accordance with the great object of his
creation, and sought to glorify God in his body and spirit which
were his.
Such a man could not but be loved.  It need not be a subject
of surprise that he was useful.  Many accessions to the churches
were made during his pastorate, but especially in the edification
of the pious was his usefulness manifest. Mr. Purrington excelled
in his knowledge of the science of music; it has been already
stated that he originally came to Virginia as an instructor in the
art of singing. He continued to employ his talent in this way
for many years.  It ought, perhaps, to be said that he was not
thought to be a good financier, having been frequently embarrassed
in his worldly concerns.




SAMUEL WOODFIN.                   381
The death of this good man occurred about the year 1820.
As the circumstances of his last hours are not known to the
biographer, this memoir must necessarily be brought to a
close.
SAMUEL WOODFIN.
ELDER WOODFIN was a native of Virginia, and born September
21st, 1722.  He was among those whose lot it was to stem the
tide of prejudice and opposition which resisted the Baptists in
their early history in Virginia. He was a zealous laborer in his
Master's vineyard, and not until within a short time previous to
his death, when age and infirmity compelled him, did he abandon
thework. He was a man of industrious habits, diligent in business,
fervent in spirit, serving the Lord.  Not only in the gospel of
His Son did he endeavor to please God, but by rigid faithfulness
in fulfilling his worldly engagements; evincing to all around a
tenacious adherence to the principles of justice and integrity. In
his declining years he took great pleasure in retrospecting scenes
of former days, and recounting the labors of his yet unwearied
feet when he first entered the ministry. He would refer to those
times when, after working with his own hands at the anvil during
the week, at the close his journey was commenced, often on foot,
to meet a congregation ten or fifteen miles distant from his home;
while his customers would find him at his shop early on Monday
morning. As long as he continued to preach, he was remarkably
punctual in attending his appointments, allowing no weather,
however inclement, nor any trivial circumstance, to prevent his
presence where it was expected.
As a preacher, Elder Woodfin was plain, experimental, and
practical.  Like most of his contemporaries, he indicated the
want of early literary advantages.. His system of divinity was in
accordance with the generally received views of the Baptist denomination. As a pastor, he was affectionate and attentive, and by
the people of his charge was much beloved. He accepted the
pastoral vocation in Muddy Creek Church, Powhatan, in 1784,




382                   JOSEPH PEDIGO.
and retained this connection up to the period of his death.  He
died in peace, January 13th, 1832.
If Father Woodfin had foibles, they were perhaps more conspicuous to himself than others, yet he had enemies disposed to
magnify them. We would, however, entomb them with his mortal
remains, in the silent grave, whence, we confidently hope, he will
in the morning of the resurrection arise, clothed in the righteousness of Jesus, and appear in the presence of God without spot or
wrinkle, to dwell with him forever.
JOSEPH PEDIGO.
ELDER JOSEPH PEDIGO closed his earthly labors some time in
the year 1837, being more than threescore years of age, and
having been long employed in the ministry of the gospel. He
was a resident of Henry County, and was for many years an
active member of the Strawberry Association, generally occupying the chair at their annual meetings. When the Pig River
Association was formed, in 1824 or 1825, the church of which he
was a member became connected with that body.  In the new
Association he exercised considerable influence, and to the time
of his death was their Moderator.
At different times during his ministerial career he served
several churches, and was instrumental in promoting their increase
and edification.  As a preacher he was highly regarded by his
brethren, being distinguished by a plain, affectionate manner in
his addresses from the pulpit.  His information was very limited,
having enjoyed no opportunity in youth for the improvement of
his mind. During most of his ministerial life he was able to
employ but little time in reading, being quite poor, and compelled
to labor for the support of his family.  His preaching was not
strictly of the expository character, while at the same time, to the
utmost of his ability, he delighted to recommend the offices and
work of the Saviour of sinners.  With a character highly exemplary, by all classes he was much esteemed.




JOSEPH PEDIGO.                    383
Elder Pedigo was opposed to all the efforts which are now
employed to send the gospel among the heathen, as well as
Sunday-schools, tract operations, etc. etc. But the writer of this
sketch is confident that this prejudice was the result of circumstances. If he had lived in other sections of the State, where
he might have mingled with brethren engaged in. these exertions,
and where he would not have received inaccurate statements concerning their designs and consequences, his opinions would have
been of a different stamp. During the year 1836 the writer had
an opportunity of spending a night under his humble but hospitable roof. In riding to his door, the inquiry, with some coolness, was made, whether or not he was addressing a "Missionary
Baptist."  The answer was, that it afforded peculiar delight to
see the gospel published to sinners everywhere, and that no
appropriate means ought to be neglected to send it to every creature. An invitation was extended to tarry for the night. After
some general remarks, a most interesting conversation occurred
on doctrinal and experimental religion, while the aged brother
seemed astonished that a "Missionary Baptist" should be so far
from the indulgence of Arminian sentiments. After some time,
the conversation was directed to the benevolent movements of the
day, and it was quite astonishing to the writer that so little correct information respecting these things had been obtained by him
whom he addressed. He had entirely misapprehended their whole
character and tendency. In the morning, on separating, with the
kindest and most affectionate manner Elder Pedigo extended an
invitation to visit him again.  It was a delightful interview, and
on leaving the spot, the impression was forcibly made upon the
mind that acquaintance and free interchange of sentiment, with
mutual forbearance, would do more toward the production of
unity of sentiment and action among brethren, than all the acrimonious debates or even well written and dispassionate essays
could accomplish.




384                 BENJAMIN HARDWICK.
BENJAMIN IHARDWICK.*
GoD often moves in a mysterious way to accomplish his wise
designs.  He changes the purposes of men by the interposition
of his providence. This assertion is proved by the life of Mr.
Hardwick. He was born during the memorable revolutionary war.
His parents were poor and illiterate. He. was brought up in the
field to hard manual labor, and experienced many of the hardships to which motherless boys are subjected when under the control of stepmothers whose only ambition is to rule father and
children with an iron rod. No pen can describe what such children have felt and endured. Benjamin was industrious. His
father taught him to regard labor as the essence of human excellence. He ignored the claims of his children to mental culture;
and while others enjoyed the rude advantages afforded by a
sparsely settled country, his sons were toiling to increase his
wealth.
Benjamin was anxious to be wealthy. He spent many hours of
night in working for a few pence, which he was careful to retain.
In early life he married a young and beautiful lady, Elizabeth
Flowers, of Buckingham  County.  Not content with the slow,
but sure and truest, process of accumulating by labor, Mr. Hardwick commenced speculating, and then sporting.  The fame of
his race-horses went out into distant parts of the State, and his
companions envied his success. God apparently smiled upon him.
MIoney flowed into his hands: he was soon surrounded by the
comforts of life; a splendid farm, on Slate Run, with hands and
stock, were the fruits of his accumulations.  His family was large
and growing.
God called him to reflect, repent, and believe the truth. The
call was not disregarded. The truth, mighty to conquer, grappled with the strong powers of his soul, and they were conquered.
* Prepared by Rev. J. B. Hlardwick.




BENJAMIN HARDWICK.                   385
The Spirit, ever potent to renew, changed his vile nature, and so
felt oh indescribable emotions!-that Christ was formed in his
soul the hope of glory! God had a work for him. Hle had been
faithful to the wicked one, and felt the importance of more than
ordinary faithfulness to God. Ile was called in mid-life to preach.
What was he to do? The groans of a lost world, the sighs of
degraded and wounded humanity, were continually sounding in
his ears. His early education had been totally neglected.  Unable to read the Bible, inspired with a high sense of duty, he
essayed to exhort his fellow-men, and then, assisted by the Spirit,
to teach them what he had learned and felt.
He felt that he was not his own. Christ had redeemed him, and
he belonged to him.  Some would have plead a want of fitness
for the work, and dragged out a dissatisfied life in some secular
calling. The claims of his Master were imperative. To preach,
he must consecrate himself to the work. His children were at
school; blessed with vigorous minds, they progressed with great
rapidity.  Judge what their surprise was when their father accompanied them daily to school, and commenced learning the nature
and power of letters. We have no means now of ascertaining
how long he was at school, but he learned enough of the English
language to read the blessed Bible, and teach the people its
blessed precepts. Blessed with extensive means, he preached
often, and invariably at his own charges. Think of it, young
man, as you repose beneath the towers of Zion, and enjoy the
advantages that the best schools afford for mental improvement,
that for much of our present denominational felicity we are indebted to men whose manners and sermons would now be considered by some intolerable.  The father at school with his own
sons I What but the love of Christ constrained him? We leave
this picture, that has encouraged one mind, if no more, to seek
that information essential to success in teaching men what Christ
has commanded.
G(od never fails to reward men for their deeds. He that is
swift to gather up may expect to have it scattered, either by himself or others.  Much of Mr. H.'s property was obtained by
sporting, and God no doubt placed a curse upon such gains. The
VOL. I.-Z                  33




386                BENJAMIN HARDWICK.
war of 1812 found him independent.  It was followed by an unparalleled demand for tobacco: he speculated largely, with his
sons.  The article suddenly fell to a low price, and he was pecuniarily ruined. Now an old man, with a large number of children, he is thrown again upon his own resources for a support.
He emigrated to Tennessee, and settled in Smith County.  He
did not complain.  God had ordered all things right.
He was a preacher of good natural abilities.  His manner was
earnest, pathetic, and solemn.  Some of the living fathers of the
State still remember him. Many precious souls claimed him as
the chosen instrument of their conversion.  He would never take
the care of a church.  He thought God never called him to be a
pastor, but a preacher. How great his awe must have been for
that office! While others would have rushed into it, he hesitated
and declined; preferring others, and esteeming them better than
himself. If an old preacher, half a century ago, shrunk from so responsible a station, with what feelings ought men now to revere
it! Mr. Hardwick lived to see Baptist churches increase and multiply with great rapidity. His children all grew up, and the
most of them became members of the church he loved so well.
Several of them were distinguished as political and professional
men. His youngest son is now a minister of the gospel, and two
of his grandsons-the children of his son Samuel-are ministers
of the Baptist church'in Virginia.
Full of years, rich in faith, far from the scenes of his early and
eventful life, he went down to the grave. If he was poor in this
world's goods, he was rich in that love that is worth more than
the universe! His Saviour had taken away his gold, that cankered, and rendered the heart morbid and avaricious, and given
him gold tried in the fire. He found a sepulchre among strangers,
and now rests near Charlotte, the county-seat of Dickson, Tennessee. His grave has passed into other hands, but his freed spirit
has entered the heavenly rest, 1835; whither his wife and many
of his children have gone.
"Part of the host have crossed the flood,
And part are crossing now!"




SAMUEL HILTON.                   387
SAMUEL HI:LTON.
ELDER HILTON lived and died in Scott County, Virginia. He
possessed a vigorous intellect, and although the stores of learning
were not placed within his reach, this deficiency was in some measure supplied by the habit of close thinking and the thorough
investigation of those subjects upon which he brought his mind to
bear. In the early history of Virginia Baptists he entered the
ministry of reconciliation, having himself felt the power of the
gospel in his own salvation. He, continued, until within a few
years back, a faithful, laborious laborer in the kingdom of Christ.
He was highly respected and esteemed by all classes, and was eminently useful in the work of preaching the gospel.
JOHN JENKINS.
JOHN JENKINS was one of the most distinguished ministers of
the Roanoke Association.  He was born December 25th,'1758,
in the County of Loudon, of indigent and irreligious parents.
From statements furnished by himself, it is ascertained that little
or no attention was paid to his morals in early life, being allowed
to indulge himself in a course of folly from childhood until he was
grown. He is.reported to have said that the most laborious days
he ever spent were Sundays occupied in a species of gambling.
During the revolutionary war, having removed with his parents
to Pittsylvania, he was employed as commissary by the United
States, and in this capacity passed through some of the upper
counties of the State.  Shortly after he left this occupation he
returned to his native county, and engaged himself in conducting
a common school. There, through the instrumentality of Jeremiah Moore, he became a follower of Christ. He was baptized




388                   JOHN JENKINS.
by Elder Moore in 1792. Though his whole life had been peculiar for neglect of eternal things, and, indeed, for its viciousness, it
was the Divine pleasure to pluck him as a brand from the burning.  The grace of God can triumph over depravity of heart and
licentiousness of life; that where sin abounds grace may much
more abound.
On his removal to Pittsylvania he became a member of Allen's
Creek Church. Here he commenced the ministry. His ordination took place in the year 1796. It was then thought by his
brethren that he possessed but little talent for the work of the
ministry. But in this they were mistaken. The beauty of the
marble may be concealed, as it is taken rude and unpolished from
the quarry; so intellectual power may remain undiscovered until,
by peculiar circumstances, it is called into exercise. Thus an impulse, produced by a solemn sense of the importance of his new
vocation, was given to his habits of study and reflection, and a
perceptible change was wrought in his whole intellectual character.
HIaving engaged in the solemn work of teaching others the truths
of the Bible, he began to apply himself diligently to study. He
obtained a very considerable acquaintance with the Latin, Greek,
and Hebrew languages. His knowledge of history became enlarged and accurate. Few were more thoroughly acquainted with
the geography of the earth. It is said that, being unable to purchase globes, he prepared a pair for his own use, which were well
executed.  Nor did he satisfy himself with a knowledge of the
languages, or of men and things generally.  He was a close student of the Word of God. At all times he seemed unwilling to
appear as the spiritual instructor of others without aiming to become thoroughly acquainted with the truth.  His attainments in
learning would have been creditable under the most favorable
circumstances; but, when it is known that throughout life he was
compelled to struggle with poverty, his proficiency may well excite
astonishment. His example, in this respect, deserves universal
imitation.  No man should begin to preach the gospel who is not
willing to become studious, that he may be a workman, needing
not to be ashamed, rightly dividing the word of truth.
His preaching talents, after a few years' exercise, were of a high
order. He possessed agreeable, animated, and impressive man



JOHN JENKINS.                     389
ners, with a strong and well-toned voice. Notwithstanding a deformity under which he labored,-a stiffness in his eyelids, which
prevented him from raising them, and rendered it necessary, when
he would look before him, to throw his head very much back and
apply his hand to the forehead to draw up the lids, —his appearance, after he commenced preaching, was prepossessing.
His discourses were highly argumentative, interspersed with
frequent and apposite illustrations from history and from the
Word of God, and enforced by appeals of the most powerful eloquence. His style was chaste and perspicuous, sometimes highly
ornamented by the most lively and beautiful figures. An anecdote is related, which may serve to show the power of his eloquence. A lawyer of some eminence, on his way to an adjoining
county, passed on Sabbath one of his meetings, and concluded to
stay during preaching.  He knew nothing of Jenkins, but went
in and listened to the sermon. Upon returning to his residence,
in relating the circumstance to his friends, he stated that he had
heard one of the most powerful bursts of eloquence to which he
had ever listened; that the preacher, as it were, suspended him
over the burning pit, and that, so horrific was the representation,
that his very hair stood on end.
In the year 1806 he published a discourse of sixty pages, on
the Final Perseverance of the Saints.'' In this work considerable
talent is discovered. He writes like a man who feels conscious of
being panoplied in the armor of truth. Referring to the objection that many professors of religion who appeared well do fall
away, he says: "It cannot be proven that such shining professors
were ever real saints; many will run well for a time, but in the
season of trial will fall away, not from saving grace, butfor want
of it. The foolish virgins had lamps, but no oil; had a profession,
but no grace. The stony ground hearers received the word with
joy, but afterwards withered, for want of the moisture of grace.
Many in our world make a great parade in' religion, pretend to
great attainments; but all is not gold that glitters. The only
proof of sincerity in religion is' a steady perseverance in it. Not
he that endures for a time, but he that endures to the end, shall
be saved.  Many take law terrors for gospel grace.  They are
alarmed by the'threatenings of the law, and affrighted by the
33*




390                   JOHN JENKINS.
horrors of a guilty conscience; are shaken as it were over hell,
and made to cry out,'Lord, save, or I perish.' In the bitterness
and anguish of their souls they will promise to obey God, yea,
they will agree to any terms, agree, to any conditions, rather than
go to hell. A soul in this situation, not dead to the law, will
hold on to anything from which they may hope for relief. Satan
may persuade them  that Christ has heard their prayer, that
he will certainly save them, if they will only serve him. Their
fancy may suggest that Christ has saved them on these conditions.!Unskillful physicians, or legal preachers, will not fail to heal the
wound slightly, crying peace, peace, when there is no peace.
Such souls may be wretchedly deceived.  They may go on with
great zeal.for a time, and finally fall away. " In 1821 he commenced a
monthly periodical, styled the Roanoke Religious Correspondent.
This was continued for two years, and was conducted with much
judgment. So far as it was circulated it was productive of good,
but the patronage was not sufficient to warrant its publication
after the second year.
Another work of considerable merit, on the subject of baptism,
was published in the year 1827,. This treatise exhibits an enlarged
knowledge of ecclesiastical history, and a spirit becoming the
candid controversialist.  He was also frequently called upon by
the Roanoke Association to prepare their circular letters, several
of which are valuable and reflect credit on their author.
The piety of Elder Jenkins was of an ardent and elevated character.  Although, by a boarding-school, which at different times
he conducted, and which he was urged to continue, he might have
realized a handsome sum, he chose rather to devote himself chiefly
to the ministry.  Wherever he went his good works were seen
adorning the doctrine of God his Saviour. In his journeys he
rarely tarried a night with a family without engaging inll something more than the ordinary exercises of family worship. Whenever it was known that he had reached a neighborhood, the people,
without invitation, would collect, and the evening be spent by him
in religious services. In his more private intercourse with his
fellow-men there was a dignity, united with tenderness, becoming
his ministerial character.  One of the most intelligent ministers
of Virginia, now living, states that his mother, in very early life,




JOHN JENKINS.                     391
was induced seriously to consider her latter end, by a simple question, which he proposed to her on-entering the dwelling of her
father.  With an inexpressively benign and solemn countenance
he asked, "Does Christ dwell here?"  It resulted in her conversion to God.
He was a man of much prayer.  This was one of the secret
causes of his influence as a minister.  He communed much with
God, and imbibing His spirit, went forth prepared to do good to
all with whom he mingled. He continually indicated a quenchless
desire to promote the prosperity of the churches, and the good of
his fellow-men.  The following extract from his pen will show
something of the state of his mind on these subjects: "While we
are often hearing of the triumphs of the cross in foreign countries; while our ears are cheered with the animating news that
the gracious work is spreading in every direction in our highlyfavored country; while thousands of heaven-born souls are daily
emerging from darkness into the marvelous light of the gospel,
mingling their prayers with the elder saints, and uniting their
voices in lofty songs to God and the Lamb, -we remain still and
inactive; our harps are hung upon the willows, and we pass it off
by faintly saying,'we wish we could see a revival among ourselves.' But why is it thus with us? Is the Lord's ear heavy,
that he cannot hear? or is his arm shortened, that he cannot save?
Not so; we must look for the cause at home. Let every preacher,
every deacon, and every private member of the church examine
himself strictly, as in the presence of the living God, and if he
finds that he has been remiss, or negligent in any Christian duty,
let him repent, return, and do his first works; let every church be
stirred up to use all diligence in all the duties of her charge.  In
short, a reformation must first begin among professors, before we
can expect to see it among the unconverted."
The labors of this man of God were extensively blest. Several
churches, through his instrumentality, were commenced and built
up. To one of his churches, during the years 1801 and 1802, two
hundred and fifty persons were added under his ministry. Other
extensive revivals were realized at different times through his
labors.
He reached an advanced age. Toward the close of life his




392                   EDMUND JOHNS.
influence and usefulness were somewhat diminished. Those, however, who knew him best, and who were with him in his last days,
still witnessed the evidences of devotion to the Master whom it
was his delight, for a succession of years, to honor and obey. He
was for some time confined by sickness before his departure. In
the expectation of death he was almost constantly in a rapturous
state of mind, and, on the 24th of January, 1824, he fell asleep
in Jesus.
EDMUND JOHNS,
ELDER EDMUND JOHNS was born in 1766, but in what portion
of Virginia is not known. His junior years were spent in devotion to the god of this world; nor was he led to the contemplation of his guilt and ruin, as a transgressor of the Divine law,
until he had reached his thirtieth year. About 1796, his mind
became seriously impressed with the worth of eternal things; and,
guided by the spirit of truth, he was induced to rejoice in the
atoning righteousness of Christ.
Soon after his conversion, such was his conviction of duty in
reference to the ministry, that he began to warn his fellow-men,
and to beseech them to flee the wrath to come. As he continued
to exercise his talents, his brethren encouraged him to persevere,
and after sufficient trial he was regularly ordained.
His ministrations were mostly confined to the County of Campbell, where he spent most of his days. From his own vicinity he
scarcely ever traveled, and was, therefore, not very extensively
known throughout the State. But his own vineyard he cultivated
industriously, and was not without evidences of usefulness. By reference to Semple's History, the churches he served are known by
the names of Ebenezer and New Chapel.
It was hoped by the author that some more particular information would have been received respecting Elder Johns; but in
this he has been disappointed. Nothing is known respecting the
circumstances of his death excepting that it occurred on the 29th
of December, 1836.




EDMUND JOHNS.                     393
One who was well acquainted with him thus refers to his cllaracter: " This venerable man needs no eulogy from the pen of
friendship. His praise is in the churches. His record is on high.
His goodness has erected a monument in the hearts of all who
were acquainted with him. The writer of this has often heard
him deplore the time and talents which he so long prostituted to
the service of the world, the flesh, and Satan; and adore the
riches of that grace which opened his eyes, and turned him from
darkness to light, and from the power of Satan to God.
Being a man of ardent temperament, what his hand found to
do he did with his might. While he was not slothful in business,
he was fervent in spirit, serving the Lord. Having felt the bitterness of sin, and tasted that the Lord was gracious, his heart was
filled with compassion for his blinded and dying fellow-men, and
he could not refrain from calling upon them to taste and see that
the Lord is good. Forty years of his life was devoted to the
ministry; during which time he studied to show himself approved
unto God, a workman that needed not to be ashamed. He was a
man of sound speech that could not be condemned.  His life was
a beautiful commentary upon the religion he professed.  He wasgreatly beloved by the household of faith, and had a good report
of them that were without. As a husband, a father, a master,
and a citizen, he was not only free from reproach, but truly exemplary.  In short, he lived the life and died the death of the
righteous.  His path was indeed the path of the just, widening
and brightening to the perfect day.  As his outward man
perished, his inward man was renewed day by day. He spoke
of his departure with composure and delight, conversed freely
and affectionately with his family and friends, and requested the
venerable partner of his joys and sorrows to resign him cheerfully, as he was ready to depart and be with Christ.




'394                  JAMES ELLISON.
JAMES ELLISON.
THE father of JAMEs ELLISON was originally from the State of
New Jersey.  Having removed to Yirginia, and married, he
settled in the western part of the State.: James was the eldest
son, and was born in Farley's Fort, New River, April 29th, 1778.
Not long after his birth, his parents became the subjects of religious concern, and united with the Baptist church. They were
poor, and unable to educate their children. In his eighteenth
year, the subject of this sketch married Miss Mary Calloway, a
person who was near his own age and circumstances in life.
About a year after this connection was formed, he was the subject
of great alarm on account of his sins.  He saw himself exposed
to ruin, and determined to reform his life. For several months
he was a most rigid formalist, maintaining family worship, and regularly attending the house of God. But he again relapsed and
became more wicked than before. To all human appearance he
was likely not only to neglect his soul's interest, but to become a
reckless opposer of the truth.  But the omnipotence of Divine
grace was displayed in plucking this brand from the burning: a
conversation between his father and a minister of the gospel was
made the means of again arresting his attention. Many efforts
were made to banish serious impressions from the mind, but all in
vain.  Wherever he went he felt himself to be a miserable man,
and what seemed most to increase the anguish of his heart was
the recollection of previous failures. The wrath to come was felt
to be justly deserved, and being ignorant of the righteousness of
God, the most fearfully conflicting emotions were experienced.
In such a state of mind, how cheering are the invitations of the
gospel! These furnish hope to the most wretched and guilty.
In these he found relief. He joined the Indian Creek Baptist
Church in 1800.
He was soon discovered to possess talents which might be useful, and was frequently invited to conduct social meetings. For
three years he embraced every opportunity of exhorting those
around him to prepare for death. At length, he was licenced to




JAMES ELLISON.                    395
preach. Considerable portions of time were now employed in
study, and a prevailing thirst for improvement was evinced;
every leisure moment being husbanded with the utmost care.
Several valuable books were presented by friends, and perused
with great interest; but the Bible was the volume he was chiefly
accustomed to study, and from this uncorrupted fountain he
drank largely of the truth as it is in Jesus.
Elder Ellison was not ordained until 1808, being then about
thirty years of age. At this time he took charge of the church
with which he first united, but afterwards moved to the Coal
Marshes in Fayette. When he settled in this county, he was less
abundant in labors, and less efficient in his Master's cause than
formerly; but having met with a variety of trials, he renewedly
consecrated himself to God, and to the work of the ministry.
For many years he was one of the most active ministers of the
Greenbrier Association.  The urgent necessities of the churches,
and the repeated solicitation of his brethren, kept him almost
constantly employed.  In the Counties of Giles, Monroe, Greenbrier, Bath, and Nicholas, he traveled much, dispensing the Word
of Life; and while he preached Christ publicly, he neglected not
to warn from house to house.  Great pleasure was manifested by
him in conversing on the subject of religion, and in this way he
was quite useful.
His views of truth were similar to those entertained by the
great body of the Baptists. Those doctrines which lay the sinner in the dust, and leave him dependent on the mere mercy of
his Sovereign, were often introduced and defended in his public
discourses. No less' faithful were his exhibitions of human responsibility. While he taught that it was a crime of unspeakable heinousness not to love God with all the heart, so also he
considered the refusal of sinners to believe the gospel equally
sinful.
"With regard to his manner of preaching," says one who had
opportunity of forming a judgment, "when he commenced' the
ministry, he was generally uninteresting, and at a great loss for
words. He seldom ever confined himself to any particular method until he had been preaching several years, when he became
more systematic. He was justly called a doctrinal preacher, but




396                   JAMES ELLISON.
failed not to apply the truth to the hearts of his hearers, and
often in such a way as to excite deep interest. He was a considerable reasoner: some of his appeals to the unconverted, in
the latter part of his life, were very powerful. If he may be
regarded as delighting to dwell on any one theme more than
another, it was the adaptedness of the gospel to the necessities
of sinners."
Elder Ellison was an uncompromising friend to the cause of
missions. To know that the glad tidings were finding their way
to the idolatrous nations of the earth, created the most unaffected
joy.  He delighted to refer to those prophecies which speak of
the glory of the latter day. Any means which might, under the
Divine blessing, contribute to the accomplishment of these prophecies, he most willingly employed.  His addresses on the subject of missions were productive of good, by leading the churches
to feel their obligation to send abroad the gospel.  There was
scarcely a benevolent institution but found in him not only an
advocate, but a patron. He delighted to do as well as say, and
thus his example stimulated others to act.  It is said, in the latter
part of his life he gave away to various good objects more than
he received from the churches.
During one portion of his ministerial career, Elder E. was
much embarrassed in his pecuniary concerns.  It is possible, in
this particular, he did not exercise sufficient caution.  There
may be cases when a good man may unavoidably become involved
in debt, but in most instances such difficulties are the result of
imprudence. It is an apostolic injunction to "owe no man anything," and this precept is no less binding than salutary.  Every
man, then, and especially every Christian minister, should cautiously circumscribe his expenditures within his resources.  Nothing tends more to lessen the influence of a preacher, than the
disregard of this rule.  It is believed that the ministrations of
our brother were less efficient on this account.  Notwithstanding
this, he was a useful man. Considering his large family, having
reared twelve children, and the fact that he was dependent on his
own exertions for a livelihood, it is rather surprising that he
should have improved so much, and preached so frequently. The




JAMES ELLISON.                   397
neglect of the churches in failing to provide more bountifully for
his support is painfully apparent.
We now approach the close of his life. In the spring of 1834
he determined to attend the General Association, which was to
meet in Richmond.  Accordingly, with his son, he left home in
Mtay, and on his way visited several congregations where he had
previously preached. Hie also attended the Strawberry Association, and a protracted meeting at Deep Run, near Richmond.
Owing to indisposition, he did not go into the city until the
second day of the anniversaries; from that time, though quite
unwell, he never failed to attend either night or day, until coimpelled to leave to meet appointments previously made.  The
morning after leaving the city he was extremely hoarse, and
unable to preach until Sabbath evening; he then addressed a
very attentive assembly, from  the words, "As Moses lifted up
the serpent," etc. Two days after this he became too unwell to
travel, having reached the house of a friend between Liberty and
Fincastle.
Two days after his confinement, he observed to some one present that he had traveled much in preaching the gospel, but this
was his last journey; he also remarked that the condition of the
churches had occupied much of his thoughts, and that he felt a
strong desire to see them more prosperous.  The same subject
was renewed the next day.  "I have," said he, "been thinking
all night of the happy influence which Christians might have
over one another; I am distressed that the Church of Christ is
so divided; the disciples should rally their forces and be united;
they might wield an almighty power." After worship, he said:
"I have reason to be ashamed of myself,-so few prayers offered
in faith." The same day, he adverted also to the condition of
the colored people, lamented that their religious privileges were
so much abridged, and especially that they were unable to read
the word of God.
On the twenty-first of the month, he conversed much on the
great salvation of the gospel, and the duty of sending it to every
creature; spoke also of the temperance reform. At night, commented on the love of David to Jonathan; his mind uncommonly
clear.  The twenty-second being the Sabbath, he requested his
VOL. I.                   34




398               JEREMIAH CHANDLER.
son to read the seventeenth chapter of John, and some of the
succeeding chapters, and manifested peculiar delight in contemplating this portion of the word of God. For several days he
continued to decline, during which time he was frequently heard
to speak of Christ and his salvation. In expressing his conviction of what the Christians in these United States should be willing to do, he said: "They ought to consecrate themselves, their
time, talents, and money, to the Lord: not inquiring when or
how they could make the most or live the easiest, but where or
how they could do the most good."  In reference to his own
future condition he was satisfied. He would say, "I am the
chief of sinners, bhut the blood of Jesus cleanseth us from all sin;"
and "his atonement is my only hope." On the evening of the
twenty-seventh, after lying for some time as though he was asleep,
he opened his eyes; with a smile, he raised his feeble emaciated
hands toward heaven, and exclaimed, Glory, glory! Soon after
repeated,
"All my capacious powers can wish,
In Thee doth richly meet;
Nor to my eyes is life so dear,
Nor friendship half so sweet."
A friend came in and asked him how he was; he replied, "If I
die I shall be well." About sunset he became unable to speak, but
still manifested great pleasure in what was sung. Between two
and three o'clock he bid farewell to earth's cares, and mounted
upward to dwell with God.
JEREMIAIH CHANDLER.*
JEREMIAH CHANDLER, according to the best information that
can be obtained, was a native of Caroline County. He was born
in the year 1749. From Caroline he removed into the County
of Orange.  But little is known of his early life, or as to the
* Prepared by John Pierce.




MILES TURPIN.                   399
circumstances or time of his embracing religion.  More than
forty years ago he moved into the County of Spottsylvania,
where he continued to reside until his death. He was, at the
time of his removal, a Baptist minister; but how long he had
been preaching before is unknown. He had the care of two
churches: North Pamunky, in the County of Orange; and Piney
Branch, in Spottsylvania; both of which he continued to serve,
so long as he was able, with unwearied zeal and more than ordinary punctuality.
Elder Chandler's opportunities for ministerial improvement
were very limited; having a large family of children dependent
upon his own exertions for support, he had but little time to
devote to any other object.  Nevertheless, his was a successful
ministry, and affords another to examples already innumerable
of the scriptural truth, that "it is God who giveth the increase."
Among the seals to his ministry may be reckoned two Baptist
preachers, both of whom occupied a distinguished place in the
affection of Virginia Baptists.
The chief excellency of Elder Chandler's preaching consisted
in a plain and simple delivery of the truths of the Christian religion as taught in the Scriptures. He lived to the advanced age
of eighty-five years; having enjoyed, at least in his latter years,
an unusual portion of health. As to the manner of his departure
the writer of this knows nothing personally, but has been informed
that he died in the triumph of faith.
MILES TURPIN.
MILES TURPIN was born in Henrico County, October 21st,
1775. He grew up with few advantages for the cultivation of
his mind, and, at the time of his conversion, was quite illiterate.
This event occurred in 1803, about two years after he had entered
the marriage relation. Although uneducated, he cherished a desire
publicly to exhort his fellow-men, and, with the sanction of the
church, for many years employed his talent in this way. He at
length began to preach the gospel.  The support of a numerous




400                   MILES TURPIN.
family devolving on him, this privilege was not very frequently
enjoyed. In consequence of his numerous domestic cares but:
little proficiency in knowledge was made, nor did he rapidly
improve as a public speaker.
The responsibilities of the Christian ministry-were not fully
assumed by him until 1821. In the spring of this year he was
ordained by Elders John Courtney and Andrew Broaddus. Ile
then began to devote more time to the work of preaching the
gospel.  The church at Four Mile Creek gave him an invitation
to settle among them as their pastor, and, after much prayer, he
consented to enter upon this relation. His usefulness now became
more apparent, although his efforts were not much extended
beyond the county in which he resided.
The talents of Elder Turpin as a speaker were not of a superior
order; still he was usually heard with attention.  Artless and
plain in his manner, when he stood up to recommend the character
and service of Him he most loved, it was evident to all that he
was influenced by the best of motives.  Though the graces of
elocution and the beauties of style were not to be discovered in the
delivery of his discourses, nor even depth of thought, he nevertheless enjoyed the respect and confidence of those who sat under
his ministry. Nor was he without manifest tokens of his Master's
approbation; many, through his means, were brought to a knowledge of the truth.  The unaffected goodness of his heart and the
blamelessness of his life contributed more to his usefulness as a
preacher than his talents.  The unadorned presentation of the
truth, sustained as it was by the winning influence of a holy
example, could not be without salutary effects.
As a pastor Elder Turpin was, to a considerable extent, successful.  A large and flourishing church was built up under his
labors. When he entered the pastoral relation there were only
four male members, and the number of females was comparatively
small; at the time of his death there had been an increase of
more than three hundred. He had the happiness of seeing most
of his numerous family the subjects of Christ's kingdom before he
was called to his reward in heaven.  What was to him an unspeakable satisfaction, one of his sons entered the work of the




MILES TURPIN.                     401
gospel ministry with the promise of usefulness in the kingdom of
the Redeemer.
Elder Turpin's death was unexpected. Being suddenly arrested
by disease, after a few days of suffering he was received by his
heavenly Master to the rest of the upper world.  In referring to
this painful event, one of the members of his church thus speaks:
"The Lord's day previous to the last that he lived to see, he'preached, and had administered the ordinance of baptism a very
short time before. And, in his dying hours, nothing seemed so
much to concern him as the future prospects of the people of his
charge.  His chief anxiety was that sinners might be converted
and the piety of the saints cherished.
"That his family would continue to enljoy the kind guidance,
almighty protection, and necessary provisions of Providence, he
seems to have felt not a doubt.  In life he had been devoted to
the service of God in laboring for the salvation of souls-concerned only to acquire a competency for his family: in death he
had nothing to do but to'depart and be with Christ, which is far
better.' He was fully aware of his approaching dissolution.
Indeed his family think that he had felt, for many months, a presentiment of his death.  In the entire exercise of his reason until
the last, he confidently resigned his spirit without alarm to the:hands of the great Redeemer."
The editor of the Religious Herald alludes to his character in.the following language: "Endued by nature with a kindly disposition, Elder Turpin exhibited in his spirit and deportment a
degree of good-will and benevolence we have rarely seen excelled.
The pervading element of his mind was love.  It gave a cast to'his whole character.  He was kindly affectioned toward all men.
His language ever appeared to be,'Grace be unto all who love
our Lord Jesus Christ in sincerity.' He was also ardently attached to all the benevolent institutions, which have shed such a
lustre on the present age.  Though not blessed with a liberal
education himself, he was sensible of the value of knowledge to a
minister of the gospel, and he ardently rejoiced at the formation
of the Virginia Education Society, and ever manifested a deep
interest in its welfare.  He also encouraged a missionary spirit
VOL. I.-2A                34 *




.402                   MILES TURPIN.
among his' people, not only by exhortation, but example.  He
felt anxious that the gospel, which to him was the power of God
unto salvation, should be' preached to every creature.  He was
also a decided friend to the temperance cause."
As expressive of the estimate in which he was held by the
church of which he was pastor, we-close this tribute to the memory
of our brother by an extract from their Minutes:"There is a peculiar pleasure, as well as propriety, in paying
honor, at death, to those excellent men who have staked their all
in defence of the religion of Jesus Christ. And if religion is the
highest glory of our nature, and if to have much of the spirit of
Christ is to be eminent in religion, it must be confessed there
have been few men who have appeared more worthy of honor and
everlasting remembrance than he whom we now lament.  The
very foundation of his character seems to have been a- habitual
sense and reverence of God.  He exhibited much of the fear of
God; a fear which, far from being abject and servile, seemed
constantly cherished by a filial, ardent, active love.: He enjoyed
God in all things, and all things in God. In an eminent sense he
walked with his Maker, and appeared habitually to converse less
with his fellow-creatures than with H:1im who is invisible. The
man who converses much with God will be humble.  This was a
conspicuous trait in our deceased friend.  Indeed, humility, that
cardinal virtue-of a Christian, made up a great part of his character. He had deep and extensive views of human depravity and
of his own indwelling corruption, and went mourning under a sense
of them.  Hence he experimentally felt and highly appreciated
the importance of a Saviour, his atonement, his intercession, and
the influence of the Holy Spirit. Hence he prized the peculiar
doctrines of Christianity. He felt that they only laid a foundation
sufficiently broad and deep for the salvation of a sinner. On these
he ventured his soul and his eternal hopes. They not only supported him in death, but sweetened and adorned his life."




SAMUEL L. STRAUGHAN.                  403
SAMUEL LAMKIN STRAUGHAN.*
SAMUEL LAMKIN STRAUGHAN was born in Northumberland
County, Virginia, July 30, 1783.  He was the son of Samuel L.
and Phebe Straughan, who was Phebe Lewis. His family, on
the side of both father and mother, though not opulent, was respectable.  His father, who followed the business of a farmer,
required his sons to work on the farm; and this was Samuel's
employment as soon as he was of sufficient size to be engaged in
labor. He went two or three years to ordinary schools, at which
he made the best use of his time, and had acquired, at eleven or
twelve years of age, sufficient skill in the various branches of an
English education to become an assistant storekeeper for his uncle.
During his childhood he was remarkable for his serious and
manly deportment; often asking interesting questions, and manifesting but little inclination for childish play.  He took great
pleasure in reading, writing, and all such employments as tended
to improve his mind in useful knowledge.  At a very early age
he became fond of reading the Scriptures and other religious
books, and making inquiries of his parents respecting religious
subjects, insomuch that his father used often to call him his
preacher.  He was never known but once to use a profane expression, and, being chastised for this by his mother, he was never
afterwards guilty of a similar offence. After he became a preacher
he frequently mentioned this circumstance, as a proof of the advantage of religious and moral education, and how easily bad
habits may be prevented if the evil be corrected in time.
His deportment, while living with his uncle, was so amiable as
to gain his confidence and cordial affection; and having no children of his own, he declared that it was his intention to make his
nephew his heir.t  He continued in this situation until his uncle
declined the mercantile business, and then, by his recommendation,
* Abridged by R. B. Semple.
t- His uncle, however, died without will, and Samuel received only his
portion among the other relations.




404               SAMUEL L. STRAUGIHAN.
went to live in the store of Mr. James Smith, a merchant of high
standing, at'Northumberland Court-house.  Samuel was then
eighteen or nineteen years of age. While acting as storekeeper
for his uncle, such was his eager thirst for knowledge, that with
scarcely any other assistant than books and the occasional instruction of a sea-captain, he acquired an accurate knowledge of
arithmetic, surveying, and navigation.  He pursued, afterwards,
the practice of surveying, in which he was accounted a great
proficient.
It was while at Northumberland Court-house that Mr. Straughan
obtained an interest in the merits of the Redeemer, and experienced
the power of vital religion. From early childhood he had freIquent convictions, often made resolutions of amendment of life,
and as often relapsed into former habits; but the time now
approached for him to be effectually arrested. In April, 1802,
he first saw his fallen condition as a sinner before God. He could
no longer build up his fallacious hopes, founded on works of
morality and social goodness; but he found that his most righteous
endeavors, so far from meriting a reward, were stained with sin
and required the blood of atonement to wash away their guilt.
He became an earnest, humble seeker of salvation, and so continued for several months before he was visited by the intimations
of Divine acceptance.
Being at some distance from the regular administration of the
word and ordinances, Mr. Straughan did not find an opportunity
to be baptized until the seventh of the next April.  Mr. Jacob
Creath had, at this time, the care of the Moratico Church. He
baptized Mr. Straughan without, probably, once suspecting that
this young man was to be his successor, and one among the
most brilliant lights in his day and generation.
Within a few months after he was baptized, he began to labor
in his Master's harvest.  His first essays were in the way of
exhortation, in which he occasionally succeeded so well as to
enkindle hopes in the minds of the discerning that he might
become an acceptable and useful preacher. Mr. Straughan was
singularly modest, and would not push himself forward. He.seemed, through all the stages of his life, to have set less value
on his own abilities than any one else did who knew him well.




SAMUEL L. STRAUGHAN.                 405
This disposition, together with his narrow circumstances, his
limited education, the charge of a family by an early marriage,*
probably tended to keep him, for a season, out of public view.
It was two or three years before he came into much notice, though
a, few friends had at an early period of his labors spoken of him
as a promising young preacher.
Toward the close, however, of 1805, he began to shine forth
with too much splendor to be kept any longer in obscurity.  On
the 20th of March, 1806, he was ordained to the ministry, and
about that time began to be everywhere spoken of in high terms.
He attended the Dover Association, held in York County this
year, and being chosen as one of the preachers for the Lord's
day, he preached to the comfort of many, and to the astonishment
of all such as had not previously heard him. From year to year
his reputation increased, not only in his own neighborhood, but
throughout the adjoining churches; and although still but a
young man, he was often, indeed almost constantly, preferred by
the hearers to the more experienced.
On the day of his ordination he took the care of Wicomico
Church, being called to this charge by unanimous vote.  This
clhurch had been constituted a year or two previously, with but
twenty-four members, but it soon began to increase under his
labors. The mere approbation of mortals was not the only fruit
of his ministry; his God also spoke approbation, and great success attended his endeavors.  A refreshing revival ensued.  His
preaching reached the hearts of his hearers, and there were many
humble and contrite inquirers. Mr. Straughan's soul revived
with the revival. Hie went forth day and night, to rich and poor,
where there were openings. In the pulpit he lifted the gospel
hammer with mighty strength, and many a rocky heart was
broken. When there were meltings in the congregation, he would
move among the people, from one to another, offering the most
appropriate exhortations and the most fervent prayers.  He had,
indeed, a singular gift at exhortation on such occasions, and he
used it with much diligence and success. In the course of a few
* He was married at about twenty-one years of age, to Mrs. Alexander,
a young widow with one child.




406              SAMUEL L. STRAUGHAN.
years, Wicomico Church, from being a mere handful, became two
hundred and eighty in number. Of these, there were many who
had not previously any fondness for the Baptists, but, on the contrary, were highly prejudiced against them.
In 1807 he was unanimously chosen to the care of Moratico
Church. He accepted the call, and held the charge until his
death.  In this church, also, he had some blessed seasons.
Gradual additions of useful and pious members were made from
time to time, but in 1816 they had a considerable revival, in which
forty or fifty professed to be converted and were baptized. In
this work Mr. Straughan was deeply engaged. In several other
revivals, there were many useful as well as pious members added
to both the churches of which he had the care, and these churches
continued in a flourishing and happy state until his death.
In the Association of 1812, Mr. Straughan's first essay as a
writer came forth. He composed the Circular Letter for this
year, on the subject of itinerant preaching. It was admired for
its simplicity and excellent sense.  In the year 1814 he was
chosen by the Missionary Society of Richmond to travel into
certain parts of Maryland, where it was supposed there was a
great call for evangelical preaching.
Mr. Straughan had once visited that destitute section of
country, by special invitation, and had been found to be highly
acceptable. This consideration, added to his known talents, his
persevering firmness, his unabating zeal, and, above all, his spotless purity of character, marked him out as the proper laborer in
this new and difficult field. He was unanimously chosen, and his
conduct on receiving this notice is worthy of a place in these
memoirs.
The intelligence produced on his mind a weighty solemnity,
attended with fear and trembling. He was perplexed to decide
how duty called him to act. He had the care of two large
churches, which required all his attention; and he feared to neglect
them, lest he should not be found a faithful watchman.  On the
other hand, the Maryland call seemed to be more than human,
and could not be slighted. In this dilemma, he pursued the
godly man's course.  He laid the matter before his church, and
they agreed to appoint a day of fasting and prayer, for the pur



SAMUEL L. STRAUGHAN.                  407
pose of seeking the Lord's direction. The result was a determination to accept the appointment, and notice was accordingly
given to the society.  In a short time he sent on his appoint-.
iments, and commenced his labors of love in this benighted region.
Many were the difficulties encountered by this man of God in
discharging the duties of this mission; difficulties more than
sufficient to appall the spirit of any man less resolute than Samuel
L. Straughan.
His amiable deportment, his simplicity of manners, his unaffected piety, his unabating zeal, his indefatigable labors, his excellent talents; and withal his spiritual, scriptural, and evangelical doctrine, commending itself to every man's conscience in the
sight of God, soon began to make him useful.  From  enemies
many became friends, and from despisers they became admirers.
Mr. S. kept a journal of all his travels in Maryland.  In this
journal he frequently relates interesting anecdotes of occurrences
and conversations which took place in his travels; some of which
show the state of public opinion among those people, and exhibit
the dealings of God in support of the truth.
Mr. Straughan's visits to Maryland continued to be made
steadily and faithfully several times in each year, until he was arrested by the disease of which he died. He often met with great
discouragements, but was as often supported under them, either
by the internal operations of God's grace, or by external occurrences in his Providence, in which he thought he frequently saw
the hand of his Master stretched forth for his encouragement and
aid. On one occasion, he tells us in his journal, he had serious
fears that his going on this mission was displeasing to God. It
was at a time when he had taken much pains to make appointments in different places, and in most of which they had failed,
through the inattention of those to whom they were intrusted.
In one case, where an appointment was made, he could obtain no
house to preach in, though he offered a woman who kept a tavern
a dollar an hour for the use of her house.  She alleged that she
had no objections, but that her preacher had disapproved of it.
To counteract these discouragements God gave him many tokens
of his special regard.
The great ignorance as to the Scriptures among the people,




408              SAMUEL L. STRAUGHAN.
most of whom were Catholics, was very discouraging; but it
seemed to call the more loudly for a faithful ministry.  Some, in
speaking of the Bible, would say: "I don't like it, sir;" and some
would say it was a Baptist Bible, and ought not to be allowed in
their houses. RMr. S., however, drew some encouragement from
the judgments of God against opposers. In one instance, some
young men went to a place of water, and there, in a profane way,
dipped one another in the name of the Holy Trinity! One of
them (a ringleader) some time after, in a fit of despair, went to
the same water and drowned himself.  Mr. Straughan's remark
is: "God will not be mocked!"
On some occasions he seems to have had his soul wound up
to~a high degree of confidence and consolation, while his preaching had visible and hopeful effects upon the people: some weeping and mourning for sin; some inquiring with anxious minds; a
few young and a few old -professors rejoicing with warm hearts;
and all exceedingly affectionate toward him.
One or two of these instances may be referred to.  He says:
"Many prejudices have been removed. I will mention a case or
two: The last summer I was in company with a well-disposed
Methodist, and, after having conversation on religious subjects,
he observed to a friend,'How I have been deceived!' He had
heard many tales about the Baptists that had given rise to his
prejudices, which he now found to be groundless. He is now a
pretty constant hearer.
"Another instance: A class-leader had written to one of the
members of the society, at whose house I had preached, forbidding
the like liberty to be granted again.  After some time this person came to one of my appointments and was so prejudiced that
he would not sing; but when I went again he sent for me to call
and see him.  We conversed freely together.  He acknowledged
that he had been opposed to me, but hoped I would forgive him,
and said his home would always be open to me.
"What shall we say to these things: if God be for us, who can
be against us?  I firmly believe the missionary cause is the cause
of God, and that he will own and bless it. My only grief is, that
the society has made such a poor choice, and that I can do no
more in so great and good a cause.  Did I but possess such




SAMUEL L. STRAUGHAN.                 409
gracious qualifications and mental improvements as a missionary
ought to possess, it would be my glory to be laid out for-the
furtherance of Immanuel's kingdom, in any way and in any direction whither Providence should lead and a sense of duty impel."
At another time he writes, under date of May 9th, 1820: " Ia
the month of March I passed through the missionary ground in
Maryland.  I found that the anxieties of the people to hear the
Word of the Lord were increasing, while a conviction of the
necessity of heart-religion is gaining ground.  The people in
Maryland are generally remarkable for hospitality, and are much
more tolerant in respect to religious privileges and intercourse
than formerly. The very neighborhood in which old Brethren
Moore and Hagen were persecuted, and the latter plunged in the
water, until he said he believed they meant to drown him, now
affords one of the largest and most respectable congregations
that attend upon the ministrations of your missionary."
In his visit in April, 1817, he relates a very solemn parting
with his young Christian brethren.. "Brother Perry came by to
accompany me to the ferry.  We joined in prayer on the shore
before we parted." On this occurrence he makes the following
reflections: " Oh how religion unites souls to each other in the
strong bonds of Christian affection I Oh what a place heaven
must be! where all the saints of God shall dwell secure from all
the insults and distresses which they now have to bear; where all
the angels of God are; and where the eternal triune God displays
his glories and sheds abroad his love, through the glorious
medium of the once-suffering but now exalted Immanuel I Oh,
may it be my happiness to be there, to bear a part in the neverceasing song of Moses and the Lamb!"
At one time he had an appointment at some public place in St.
MIary's, where there were few or none who felt any interest in
the occasion, but where there were a number of persons round
about the house.  He began with only seven or eight present;
but to excite the attention of others he raised his voice loudly in
singing: in a little time the people began to come in, and before
he had finished his sermon he had a respectable audience.
He was very remarkable for his punctuality in fulfilling his appointments.  Sometimes he had to leave home under the most
VOL. I.                  35




410               SAMUEL L. STRAUGHAN.
discouraging circumstances.  His family sick, himself in low
health, (lower indeed than he was aware of,) his affairs in confusion, his churches destitute and complaining, and his spirits deeply
depressed. And though, from these considerations, he often hesitated, doubtful whether it was his duty to go on, yet in almost
every instance he pressed through these difficulties, and often
returned solemnly impressed with the belief that God had guided
his course.  Once he left home when several of his family were
sick, and with many fears that he should not find them all alive
on his return.  He ventured, however, to go on, and had a prosperous journey; and on his return found his family almost well,
while several of his neighbors had sickened and died in his absence. This melted him into humble and grateful acknowledgments to God.
His frequent indispositions hindered him from being as regular
in attending to the mission as his pious and active spirit would
have prompted. In 1819 he was compelled to withdraw for a
considerable time, but in November of that year he ventured to
go again; and on his way he makes the following remark in his
journal: "During this day I had some pleasant exercises of mind
in reflecting upon the privileges of returning to the missionary
ground in Maryland, having been laid aside for about six months.
011 for a heart to trust and praise God! and may the angel of his
covenant go with me, and give testimony to the word of his
grace." In consequence of his long absence he made his journal
much longer than usual; and at the close he inserts the following
pious reflections: " Oh how much love and praise do I owe to God
for all his goodness toward me! for health and good weather
during this long trip..Oh to grace, how great a debtor,
Daily I'm constrained to be!'
I have been enabled to have fifteen meetings for the last fourteen
days, and have filled them up with much comfort to myself, and,
I hope, with advantage to many others."
In the beginning of 1820 his health was apparently much better,
and great hopes were entertained, by himself and his friends, that
his pulmonary symptoms would entirely subside; in consequence




SAMUEL L. STRAUGHAN.                   411
of which he ventured to extend his labors, especially in his missionary field.  H-le made one tour to Maryland in March, and left
appointments for another in May; while the intermediate space
was almost entirely filled up with appointments in Virginia.
Having about this time much of the spirit of preaching, he was
peculiarly animated, and extended his sermons to an unusual
length, often preaching, with laborious exertion, for more than two
hours.
These unremitted labors, added to his exposure in many instances to unwholesome weather, appear to have brought on his
pulmonary affections with double violence. A distressing hoarseness seized him early in April; but he thought it no more than a
common cold, and continued his labors though often quite feverish.  His towering soul was reluctant to be put back.  His spirit 
was willing, though he felt his flesh weak and still weakening. He
was willing to be spent in his- Master's cause; and so indeed it
turned out. While on his missionary tour in May, he was enabled
for awhile to go through his labors without much inconvenience
to himself, and with great satisfaction to his congregations; but,
after a few days, he began to fail, and every day found his disorder
increasing upon him. He still, however, pursued his appointments, though sometimes obliged to cut short in the midst of his
discourse.
At last, on the thirtieth of May, about a fortnight from the time
he left home, he was finally arrested at Nanjemoy Meeting-house,
Charles County, Maryland.  He began to preach, but after a few
minutes he was constrained to close, and to close indeed forever as to
his public ministry. From the force of his disorder, added to unseasonable weather, he could not attempt to travel homeward for
some days.  He reached home, however, on the sixth of June,
and was from that time almost wholly confined to his house until
his death.
Shortly after reaching home he sent for medical aid. Physicians of the highest reputation in the adjacent counties generously
attended him, and continued to do so while there remained any
hope of his recovery.  But, alas! what avails the most exquisite
skill of the most eminent physicians when God has determined to
cut the thread of life I He had a fixed consumption, and no medi



412               SAMUEL L. STRAUGHAN.
cal art could reach his case. With some temporary revivals in his
feelings, his disorder, as usual in that disease, grew worse and
worse until his death.
It is desirable to be made acquainted with the spiritual and
religious exercises of a man so eminent for piety, and usefulness,
at the awful crisis when earthly hope was flying fast away. At
this trying season he seems to have shone with more than usual
lustre.  Shortly after reaching home he concluded that he should
never recover, but seemed to feel very little concern on that account.  He would say there were two considerations which made
him willing to live longer-his churches and his family. On the
other hand, there were considerations of some weight which prevented him from any anxiety to live.  He said that it had been
his unvarying wish, indeed his earnest prayer, that God would
rather take him out of the world than suffer him to disgrace his
cause, or become a stumbling-block in the way of religion; that
many, who were apparently worthy characters in the early stage
of their progress, had in the decline of life fallen into sins and follies, by which their own names and their Master's cause had been
much injured; that God had thus far preserved him from any
material downfall; and as he was about to finish his course, he
viewed it as a great mercy that he should die without bringing
any serious reproach upon so good a cause.
During the last week of his illness he had some very heavenly
seasons.  Finding himself fast approaching his dissolution, he
said at one time, with much feeling, " Farewell, sin and sorrow i"
at another, "0 death! where is thy sting?  O grave I where is
thy victory?"  And again" I cannot, I cannot forbear
These passionate longings for home."
When told by a friend that he was going, he said: "Blessed be
God I Glory to his holy name!" and then took another farewell
of his family and all present.
On the day of his death Mr. Dunnaway, one of his particular
friends, came to see him, and began to apologize for not having
come, according to promise, some days sooner. He replied, that
the Lord had ordered the matter; that he had come at the right




SAMUEL L. STRAUGHAN.                   413
time; he would now see him die. He then requested his friend to
shave him, and put on his shrouding clothes, which he had prepared some time before. lMr. D. replied, he would do that in the
morning.  "Ali!" said he, "I shall be in glory before morning."
He continued to converse until a little after sunset, and was
composed during family worship. Shortly afterwards he became
speechless; and about two o'clock on Saturday morning, the 9th
of June, 1821, he expired!' The feeble taper, glimmering round the room,
Display'd the corpse amid the solemn gloom;
But o'er the scene a holy calm reposed;
The door of heaven had open'd there, and closed."
Thus died this man of God, in the very zenith of his age, being
not quite thirty-eight years old.  While pausing at this solemn
event, a question presented itself to our minds," Why should such
a man be allowed so short a course?"  Ah! but this is not for
mortals to know. The solution of such a question lies among the
unsearchable counsels of the all-wise God; the abyss of whose
providence is
" Too deep to sound with mortal line,
Too dark to view with feeble sense."
It is singular that the section of country in which Mr. Straughan
lived and labored has twice experienced nearly the same afflicting
scenes.  The Baptist churches there were almost all planned and
built up under the labors of the excellent Lunsford, who was in
his day one of the most burning and shining lights ever known in
that part of the country, or perhaps anywhere else.  He, after
running a short though glorious race, died at about forty years
of age.  After a lapse of about tell years, Samuel L. Straughan
was raised up, and became a shepherd to Lunsford's scattered
flock; and was instrumental in filling their thinned ranks with
many new converts.  He became as eminent and as useful as his
predecessor; and, as if the Lord would teach us, by painful lessons,
that all our help is in him, Straughan also died, and at an earlier
period than did Lunsford.
The writer has ventured to. say, that "Straughan became as
eminent and as useful as ILunsford;" and he feels justified in the
35 *




414               SAMUEL L. STRAUGHAN.
assertion, although some, perhaps, may think otherwise.  He was
intimately acquainted with both, and conceives them both to have
been of the first grade of good and great men of God; very
different indeed in their tempers and talents, yet both pre-eminently pious, and signally useful in their Master's cause.  In
temper, Lunsford was bold, energetic, and fearless of man; so
persevering that nothing could appall him; so determined and
courageous that nothing could deter him. He kept his eye fixed
with steadiness on his object, and marched directly to it. He had
a lion's heart.
Straughan was a lamb-a lamb, indeed, of the mildest kind.
He was calm, meek, mild, forbearing, and forgiving. I-e loved
his fallen fellow-men, and was willing to weep over them, to persuade them; indeed, to spend and be spent, to live and die for
them. He was by no means deficient in spiritual courage; but
his disposition led him to win by gentleness rather than to conquer
by power. Nor was Lunsford by any means destitute of meekness; but his majestic spirit rose so conspicuously as to draw off
the observer's attention from his other excellent qualities. Lunsford's feelings prompted him to command all men, everywhere, to
repent; Straughan's, to pray them, in Christ's stead, to be reconciled to God. Each had much of the Divine image; each had
beheld, as in a glass, the glory of the Lord, and was changed
into the same image; but the features of their Master seem to
have been differently impressed on each. Lunsford imbibed much
of his Saviour's sublimity; Straughan, much of his simplicity.
Lunsford was cheerful without levity; Straughan was grave without sternness.  Lunsford excited most admiration; Straughan,
most affection.  Lunsford, more free and open, ate and drank
with sinners, though without subjecting himself to reproach;
Straughan, more backward and reserved, was civil to all, but
familiar only with the friends of Zion.  They were, to all that
knew them  both, standing monuments of the diversity of gifts
arising from the same spirit, "dividing to every man severally as
he will."
In some great points they were much alike.  Nature had done
much for both. In regard to genius, it is hard to say which
had shared most largely. They were both eminent. Neither had




SAMUEL L. STRAUGHAN.                   415
much advantage from education.  Lunsford was almost wholly
self-taught; StrLughan, with a small opportunity, had become a
tolerable English scholar.  Neither of them was inattentive to
the means for improvement in useful knowledge. Lunsford read
more extensively and took a wider survey of the field of divinity;
Straughan confined himself more to the Bible, and was, in deed
and truth, "mighty in the Scriptures." They were both diligent,
laborious, persevering, warm, heart-searching, and successful
preachers.
To be more particular in characterizing Mr. Straughan, we
may venture to say that we have never known, in any instance,
his superior, either as a pious man or an evangelical minister.
One of his own members says of him: "In every relation of life
he was the greatest pattern of piety I have ever seen." We may
add, he was, in our estimation, one of the most faithful and
exemplary ministers of the gospel we have ever known.
As to talents, it is hard to say in what grade we should place
him.  Certainly, in the pulpit he was, in matter, inferior to none.
In the arrangement of his subjects, or in his manner, he was not
to all the most acceptable; but with those who heard him most
frequently none stood higher, even in this particular.  His voice
was remarkably sonorous, and rather pleasant than otherwise.
His style was often elegant, always nervous and strong, never low
nor disgusting. His address was simple, sincere, and exceedingly
animated.  His countenance was prepossessing to a very high
degree; perhaps none more so. In a word, it may be said that
he spoke as one having authority; and, by his forcible manifestation of the truth, commended himself to every man's conscience in
the sight of God.
In his manner and style there were, nevertheless, some deficiencies. His articulation was too rapid, especially in the early
part of his ministry; and in the arrangement of his matter he was
not, perhaps, sufficiently methodical to be entirely perspicuous.
-He said nothing but what was good, generally most excellent;
yet his truths were sometimes so intermixed as to lose, in some
degree, their bearing and connection.
His countenance, while in the pulpit, was in the highest degree
expressive of unaffected devotion to God and holy affection for




416               SAMUEL L. STRAUGHAN.
man.  His countenance indeed, everywhere, spoke much for
him.  His action, though not exactly conformable to rhetorical
rules, was rather agreeable and becoming than otherwise; never
strained, never affected.  His discourses were more remarkable
for argument and Scripture illustrations than for oratory or eloquence; yet, doubtless, he was sometimes truly eloquent; and
what gave it more weight was that it was obvious eloquence was
not his aim.  He seemed to rise imperceptibly to himself; and,
animated with celestial fire, he mounted, as on the wings of an
eagle, or rather of an angel, and never failed to carry his audience
with him.  On such occasions he often excited the astonishment
of his hearers by the sublimity of his style-a style which the
most learned might gladly imitate. In his doctrine he was clearly
and plainly eLvangelical.  He might be termed a moderate Calvinist.
His manners in private life were pleasant and engaging in a
high degree, especially in small circles. He was at times rather
inclined to taciturnity; but when he fell into such company as
seemed to furnish him an opportunity of doing good or of affording pleasure to others, few men excelled him in edifying and
agreeable conversation. He was particularly pleasant as a traveling companion.  A leading member of his church, who frequently
traveled with him on long journeys, has often said: "The better
you knowT him the better you will like him."  That character
seems to have a fair claim for goodness which grows in our estimation as our acquaintance increases.
With these admirable traits of character, Mr. Straughan was
one of the most modest, unassuming men that ever lived.  He
literally esteemed others better than himself; was always ready to
take the lowest seat; and when invited to go up higher ever
seemed reluctant to do so.
In the several relations of social life he acted the most exemplary
and spotless part.  As husband and father, master, friend, and
neighbor, he pursued his various duties with undeviating attention.  His labors, as a minister of Christ, were considered paramount to every other duty; but when these did not demand his
attention, he was as assiduous to the calls of domestic life as could
be required by reason or prompted by the most tender affection.




SAMUEL L. STRAUGHAN.                    417
In every place and in every relation he still carried with him a
holy unction, so that, whatever he did, either in word or deed, at
home or abroad, he did all in the name of the Lord Jesus, giving
thanks to God in all things.
It is hard to say whether his singular piety shone most in his
modesty and meekness when lifted by prosperity and popular
applause, or in his patience and resignation'when brought down
by adversity and affliction. He had certainly learned, anl learned
well, too, both how to abound and how to be abased. Too much
can hardly be said of his piety and godliness. He should be
placed among the foremost in the foremost rank. He was, in the
Scripture sense of the phrase, "a perfect and upright man."  His
zeal, meekness, and patience, his temperance, charity, and faith,
and indeed every Christian grace shone so brightly, that his intimate friends could not agree which of them was most conspicuous.
After all, we do not wish it to be understood that we consider
our departed brother as one who had no spiritual infirmities to
lament. This was not the case. He whom grace had made acquainted with himself and with the purity of God's law, knew
his own defects and mourned over them.  He lamented his infirmities, and looked for deliverance to that state which he has now
attained-the state of "the spirits of just men made perfect."
May all who read these memoirs be excited to zeal and perseverance, in running with patience the race that is set before them.
In addition to what is said above by Mr. Semple, we may add that
the lamented Straughan took lofty views of the responsibility of
a Christian minister. He considered him as deriving his authority
to preach from Jesus Christ; not, indeed, miraculously, but still
really from Christ.  Mere impressions were not, with him, a sufficient guarantee that a man was called to preach.  He indulges in
the following reflections on the subject:"There can be no Christian who feels not more or less con,
cerned for the salvation of sinners. But this is not all that ministers of the gospel ought to feel. We are inclined to think that
some good-meaning men, who have felt these exercises, may have
mistaken them for a call to preach the gospel; and without properly considering the nature and importance of the work, have
begun to preach, and then, ascertaining their mistake, have
VOL. I. 2B




418                 PEYTON NEWMAN.
desisted; while others have continued, rather to the disadvantage
of the cause of Christ.
"Preachers of the gospel must not only have a sense of the
fallen, guilty state of man, and the way of recovery through Christ,
but must have a dispensation of the gospel committed to them.
Those who have this treasure committed unto them, have a deep
sense of their own inadequacy to perform so great a work, and
notwithstanding their ardent desire to glorify God and benefit
mankind, have, at first, raised objections to excuse themselves, as
Moses and Jeremiah did, and to say, with Paul,'who is sufficient
for these things?' But the authoritative command of God lying
upon their minds, makes them say again, notwithstanding these
difficulties,' Woe is me, if I preach not the gospel!'-"
PEYTON NEWMAN.*
THE subject of this sketch was born of Irish parents, December
24th, 1760.  He enjoyed none of those advantages of education
which have advanced men of inferior minds to places of distinction in the literary world. In early life he was addicted to occasional gambling, and participated, though to a limited extent, in
the train of vices which are almost invariably the attendants of
that highly pernicious habit.
From Henry, he removed to Stokes County, North Carolina,
where he was awakened, under the preaching of Emanuel Hill,
and subsequently became a member of Clearspring Church. But
little appears now to be known of his ministry, until after his
removal, in 1806, to Big Sandy River, Kanawha, now Cabell
County. In the vicinity of his new residence he continued his
ministerial labors, not only with acceptance but with profit.
The time of his ordination does not appear to be known, but it
was some time previous to the year 1814, and was conducted by
* By Elder William C. Ligon.




RICHARD DABBS.                    419
Elders John Alderson, George Guthery, and John Young.  He
was the stated pastor of Big Sandy Church, which was probably brought into existence through his instrumentality.  When
the convention met to form the Teay's Valley Association, Elder
Newman was reported as one of the delegation from Big Sandy
Church.  His labors appear to have been confined within the
limits of that Association until August, 1822, at which time, it
is confidently believed by those who knew him best, he died the
death of the righteous.  Although the materials which canll now
be collected to form a history of the life and labors of Elder
Newman furnish but little in detail, much may be collected to
justify our saying of him, as Luke said of Barnabas, " He was a
good man."
RICH ARD DABB S.
THE name of RICHARD DABBS has been very extensively and
favorably known, throughout Virginia and North Carolina, as a
minister of the gospel. He became pious in early life, but did
not enter the ministry until several years after his conversion.
He was among the number who formed Ash Camp Church,
Charlotte County, at its constitution in 1803.  When their pastor, Elder Henry Lester, removed to the West, in 1808, they procured his services, and were by him regularly supplied for some
time. The churches also of Mossingford and Staunton River
enjoyed, for many years, his ministerial labors. In these various
stations he was, to considerable extent, useful.
It was not in the performance of pastoral duties that he was
thought to excel. It is true his views of church dicipline were
scriptural; for, in a circular letter prepared by him for the Appamattox Association, he makes many judicious observations on
that subject. But his sentiments were not wholly carried into
practice under his administration.  When he resigned the care
of his churches, for the purpose of removing to the West, he left




420                   RICHARD DABBS.
them in a rather enfeebled state.  They had been trained to little
or no systematic exertion to extend the influence of truth and
righteousness, and consequently they were an inefficient people.
But this is not all: under the influence of a lax discipline, disorders were allowed to exist, which materially injured the cause of
Christ.  Their pastor was not in the habit of watching over them
with the determination to correct abuses and impartially to preserve purity of Christian character.  No pastor can, to any
extent, be successful who does not determine that a rigid, wholesome discipline be maintained in the church.  So varied are the
dispositions of those who name the name of Christ, and so numerous the temptations to which they are exposed, that the utmost
vigilance, firmness, and discretion will be required in one who presides over them as their spiritual shepherd.
While Elder Dabbs did not possess, in eminent measure, the
requisites of a skillful pastor, it ought in justice to be stated, that
it was in all probability the result of peculiar devotion to itinerant labor. He was not an indolent man, nor was he absorbed
in secular pursuits. He consecrated his undivided time and energies to the ministry. Had he remained at home among his own
people, and given himself wholly to the duties of the pastoral
vocation, and had his mind been relieved from the care of maintaining his family, it is probable he would have excelled in this
department of usefulness.
As already hinted, Mr. Dabbs was much devoted to the work
of an itinerant.  He delighted to visit associational and other
large meetings of his brethren in Christ, and, when among them,
contributed not a little to their edification and comfort.  His excursions were very numerous and extensive; and, while abroad,
his time was well occupied.  He scarcely ever traveled without
preaching at least once every day.  He was in the habit, too, of
visiting those parts of the country where Baptist churches had
not been constituted, or where they were feeble and declining.
Thus portions of the truth which seldom fell upon the ear of the
people were faithfully dispensed, and frequently with good effect.
Among the happy results of these efforts may be mentioned the
origin of the Baptist Church in Petersburg.  It was mostly
through his influence that the few Baptists in that place were




RICHARD DABBS.                    421
induced to unite under a regular constitution, and to make exertions for the erection of a house of worship.  He consented
regularly to supply them as their pastor, though he did not long
continue to serve them.  He was for some time engaged in
collecting funds for the meeting-house, and was to a considerable
extent successful.  About this time, also, he accepted the invitation of the Portsmouth Missionary Society to labor as their missionary within the limits of the Portsmouth Association.
During the year 1820 he was employed one-fourth of his time
in assisting to supply with preaching the church in Lynchburg.
His ministry there was very popular, although it is not known
that many, through his instrumentality, were added to the church.
He did not remain sufficiently long to accomplish any permanent
good. It has already been remarked that he was fond of itinerating; and there is reason to believe, while he accomplished much
good in this way, he was less useful in those places where he
engaged regularly to labor.
Elder Dabbs's views of truth were consonant with those of the
great body of the denomination. In his pulpit exhibitions, he
manifested a partiality for what has been called the spiritualizing
system; frequently selecting, as the basis of his discourses, some
passage from the Songs of Solomon.  Although he often displayed much tact and ingenuity, there is reason to apprehend
that, in those allegorical disquisitions, there was more of the
showy and curious than solid and useful.. While the wonder and
admiration of an auditory may be excited at these specimens of
skill in finding a spiritual meaning to every fact and incident in
the sacred history, much serious injury may be the ultimate result.
It tends to produce the impression that the Bible is a book of
riddles, and in surveying its pages the simple obvious meaning is
liable to be overlooked, while something mysterious is made the
object of anxious search.
It must not be understood, from these observations, that the
subject of this memoir preached no other than metaphorical sermons, or that he condescended to all the ridiculous absurdities
which have characterized some preachers of this stamp. On the
contrary, it may be said in truth, that many of his public addresses
were clear and faithful exhibitions of gospel truth. It ought also
VOL. I.                    36




422                   RICHARD DABBS.
to be stated that his manner in the pulpit was exceedingly fascinating.  With-a musical voice and happy faculty of illustration,
he rarely, if ever, addressed a listless congregation.
One of the most interesting traits of Elder Dabbs's character
was his concern to be useful to those around him.  He did- not
often neglect an opportunity of conversing with the unconverted
in the social circle. He would sometimes relate an appropriate
anecdote, or repeat a solemn passage of Scripture, and close his
remarks by an affectionate exhortation. In these personal appeals
he was remarkably felicitous in the selection of suitable seasons
and topics of remark. Often having addressed a word of warning or invitation to a careless friend, he would sing some suitable
hymn, which, in connection with the conversation, would produce
the most solemn effect.  Many now living can bear testimony to
the happy influence of these appeals.'his is one method by
which a minister may be exceedingly useful.  In his daily intercourse with men, numerous opportunities are furnished for the recommendation of the truth of God. While in public, Christ and
him crucified are to be preached, and all the doctrines and precepts of the Bible enforced, and while in these, the appropriate
duties of the ministry, success may be expected.  There is also an
inviting field of action opened in the social circle.  Here an acquaintance with individual character may be obtained. An ascertainment of peculiar disposition and habit may be made.
Honest objections may be satisfactorily answered, while the caviling of the presumptuous sinner may be met and resisted.
Perhaps in no other department of his vocation should the
Christian minister more constantly study to show himself approved. The colloquial powers should be cultivated. In all
attempts at the special enforcement of religious truth, an affectionate spirit and manner should be maintained. It will require
also much practical wisdom in the selection of suitable times and
circumstances for engaging in this work.
It has been thought by some that Elder Dabbs manifested too
much disposition to make proselytes to the denomination with.
which he was connected. But it is questionable whether this
opinion had any foundation in fact. If a Baptist minister is more
solicitous to convert a Pedobaptist to his own practice than to




R.ICIIARD DABBS.                    423
bring a sinner to Christ, he unquestionably acts below the dignity
of his character and office. But while his great business consists
in leading men to God, it is his imperative duty to teach converts
to observe all things whatsoever Christ has commanded. IHe
ought to be desirous that the ordinance of baptism, as taught and
practiced in primitive times, should be observed by every believer.
While it would be unwise to refer to this subject in every discourse, he should be careful to allow it a due proportion in his
public ministration.  This he should do regardless of the frowns
or derisions of those around him.  The same may be said in regard to any neglected duty. As Elder Dabbs extended his labors
over a wide surface of country, and frequently addressed his
brethren of other denominations, he did not hesitate faithfully
and affectionately to warn them against the sin of neglecting a
positive and significant institution of their Lord and Master. Nor
were his efforts in this respect vain.  He had the pleasure of seeing many yield obedience to a long-neglected command.  It is to
be regretted that there was so much looseness in admitting persons to baptism. Wherever he could find a person ready to be
baptized, even though in the vicinity of a Baptist church, he
would perform the ordinance, and leave the individual either to
remain in a Pedobaptist church or in the world.  This practice
was undoubtedly wrong.
It would not be improper here to introduce a brief reference to
this servant of Christ, from Mir. Semple's History: "Since he
commenced the ministry," says the historian, "few persons have
risen into notice as rapidly as he. And, at present, in point of
popularity, as a preacher, certainly none in those parts surpass
him, if any can be said to equal him. He is surely the most indefatigable of preachers.  lie travels almost incessantly; and is
thought by some of his intimate friends, for some years past, to
have preached more sermons than there are days in the year. He
does not preach in vain.  There are seals to his ministry whereever he goes.  His talents do not consist in deep investigation
or close reasoning; not in full and fair explanations of mysterious
texts of Scripture, or of abstruse points of divinity.  He says
clever things, and he says them in a winning manner. Besides,
his voice is harmonious, his person agreeable; and his manners,




424                  FRANCIS MOORE.
both in and out of the pulpit, affectionate and pleasing.  He
sings well, and is fond of it.  His exhortations are warm and
pathetic. With all these advantages, it would not indeed be
strange if Mr. Dabbs's talents were somewhat overrated by many.
Be that as it may.  Unquestionably, such gifts as he really possesses he improves to the greatest possible advantage; and if he
should not become biased by excessive popularity, nor be weary
in well-doing, he will reap a plenteous harvest in that day."
This harvest there is reason to believe he is now reaping.
Having removed to Tennessee in the year 1821 or 1822, he became
the pastor of the Baptist church in Nashville.  He was ill for
many months before his death, and during his confinement gave
evidence that he was ready to bear as well as to do his Father's
will.  Hie died on the 21st of May, 1825, in full assurance of a
blessed immortality.
FRANCIS AMOORE.
IT is a pleasing task to refer to the life of him whose name
stands at the head of this sketch. He could not be said to belong
to that class of men who labored as pioneers in extending the
triumphs of truth and righteousness in Virginia, nor was he,
strictly speaking, identified with the present race of Virginia Baptist ministers.  He was one of those endeared names who might
be considered as connecting links between the early fathers of our
State and the present generation.  FRANCIS MOORE was the son
of Elder Jeremiah Moore, one of the most laborious and useful
preachers of the eighteenth century.  He was born in Fairfax
County, September 18th, 1766.  At an early age the grace of
God was manifest in his conversion; he was baptized by Elder
David Thomas. Immediately he began to preach a crucified
Saviour, and after a sufficient trial of his qualifications, was ordained at Zoar, in the County of Jefferson.
On the 8th of November, 1792, he was united in marriage to a
lady of high respectability, in Montgomery County, Maryland.




FRANCIS MOORE                      425
After this event he removed and settled permanently near Harper's Ferry, in the County of Jefferson, Virginia.
In referring to the labors of Elder Moore, it may be stated
that during most of his ministerial career he regularly served
three or four churches. He was the pastor of Pleasant Valley,
in Maryland, and of another church in Montgomery County of
the same State.  He was also pastor of Zoar Church, in Jefferson, Virginia, and of Ebenezer, in London County. For limited
periods, and at different times, he also supplied other portions, of
the Lord's vineyard.  Being a man of industrious habits, he
applied himself diligently to the work of his Master both as a
pastor and an evangelist. Few men of his day were better
qualified to exercise an extended influence, and perhaps no Baptist minister of Northern Virginia was more universally admired
and beloved.  Nature had done much for him in mental endowment, and his powers of mind had been improved by a good
English education.
Of a social disposition and agreeable manners, he endeared himself to all those with whom he became acquainted. In the pulpit
the attention of his hearers was engaged by simplicity and clearness of style, as well as an easy and persuasive elocution. His
discourses were usually doctrinal, and in the treatment of controverted points he contended earnestly, while he avoided that reckless vituperation by which too many polemics are distinguished.
He was a great admirer of Dr. Gill, and considered the sentiments
usually denominated Calvinistic as clearly taught in the Sacred
Scriptures. But his character had been shaped in the gospel
mould, and he could therefore most cordially love all who love the
image of the Saviour, although in some particulars they might
differ from him in opinion.
Although he was removed from his earthly labors before a separation had taken place between those who style themselves "Reformers" and the Baptists, he frequently expressed the confident
belief that it would become necessary. At a very early period of.Mr. A. Camnpbell's career he saw that there was reason to apprehend a fearful turning away from the truth.  On one occasion, in
1824, a friend, now living, heard him say: "Many of the Baptist
denomination are preparing to receive the most baneful heresies,
36*




426                  FrFANCIS MOORE.
as AMr. C. has commenced a crusade against benevolent operations,
and by the ridicule lie is casting upon these efforts, he will induce
many to follow him upon that ground; and having thus gained
their confidence, a favorable opportunity will be furnished to lead
them into the most dangerous errors. He has commenced a voyage on the ocean of speculation without helm or compass, and
many will follow him to their sorrow. I think," added he, "there
is a desire on his part to be the inventor of new things; but mark
it, he will revive some old exploded errors."  He frequently
warned his brethren against this system, and urged them to betake
themselves to the more diligent and prayerful perusal of the
sacred volume.
The cause of education found in' Mr. Moore a liberal patron;
his contributions were frequently bestowed to aid in building up
the Columbian College.  He was also a warm friend of missions.
A sermon preached by him in 1826, at Zoar, on the importance
of zealous efforts to spread the gospel throughout the world, will
long be remembered by many. He not only recommended this
good cause to others, but was himself a frequent contributor. He
solemnly believed it to be the purpose of God, that the light of the
gospel should shine upon the whole earth, and therefore felt it his
duty to labor as an instrument in promoting this glorious design.
The following remarks on this subject, from his pen, will illustrate his
views. He says: " If the wicked one designs some special mischief
to the church of Christ, he adopts means most likely to accomplish his ends. When ecclesiastical establishments will enable him
to torment the saints, kings and emperors must march in front,
inquisitions, with fire and sword, fill up the train. But now, the
powers of darkness may pause. Superstition and bigotry have to
recede; the Bible is disseminated abroad; the excellent Carey and
Judson, with their brethren in the East, are holding forth the Word
of Life, yea, many are engaged in this noble work; the Bible is
spreading far and wide, and ere long will be translated into every
tongue, so that, from the prince in his palace to the Indian in his
wigwam, all may read, as on the Day of Pentecost, in their own
language, of the great salvation.  What, oh what, says Satan,
must be done to preserve our kingdom now in danger?  The
answer is at hand. If possible, establish a union between the




FRANCIS MOORE.                     427
church of Christ and the world; this produced wonders when
effected by force of arms; how much more will it advance the
views of his satanic majesty if it can only be effected by common
consent!"
In 1827 he was one of the instruments of originating a Domestic
M[ission Society in the Ketocton Association, for the purpose of
supplying destitute portions of that region with the preached
Word.  Its constitution was prepared by himself, and is very
similar to that of the General Association Auxiliary Society,
being entitled to representation in proportion to the amount contributed, and individuals to a seat by the payment of two dollars.
We now approach the hour of his dismissal from this world.
On February 15, 1831, the slender thread of existence was suddenly broken by an attack of apoplexy, which some months before
had threatened him.  In October, 1830, he returned home from
the ordination of P. Klipstene, at Mill Creek Church; while sitting in his chair at supper he was suddenly seized with an unusual sensation, under which he labored a few days, accompanied
with great debility; but was eventually restored to strength and
usefulness, and permitted a little longer to stand as on the margin
of the tomb, and privileged a few more times to sound the gospel
trumpet.  On Saturday previous to his death he went to Mr.
Robert Classet's, under whose hospitable roof he had frequently
tarried the nights prior to his fulfilling his monthly appointment
in Pleasant Valley.  He was during the evening in usual health
and spirits, and very fervent in his devotion at the family altar,
after which he retired to his room with two of the young Mr.
Classets. In the night he arose, lifted the window and lowered
it again; he then laid down, and in a few minutes began to moan
as if under great oppression, but as he said nothing, nothing was
spoken to him.  Not rising at his usual early hour in the morning, Mr. Classet went to inform him that breakfast was ready, but
received no answer, and upon approaching his bed.found vitality
was fast retiring from its citadel and the organ of speech forever untuned. His amiable wife, who was immediately sent for, just arriived
in time to see him expire. She approached him scarcely noticed;
he was unable even to whisper a last adieu.  He remained nearly
in the same situation until Tuesday morning about six o'clock,




428                   JACOB GREGG.
when his disembodied spirit took its flight to the shores of a blissful immortality, where the inhabitants shall no more say I am sick.
On Wednesday morning, the 15th, his remains, accompanied by
his wife and children and sorrowing friends, were conveyed to
Virginia and deposited in the silent tomb.
JACOB GEREGG.
HIs name is familiar to many Baptists in North America, and
especially to the churches of Virginia..  He was an Englishman
by birth, and continued in his native land until he had risen to
manhood.  When very young he professed religion by uniting
with a Baptist church, and soon commenced the ministry. After
he began to preach he was induced to enter the Bristol Baptist
Academy, and there prosecuted a limited course of study. Very
soon after he left the.institution he received an appointment from
some society as a missionary to Sierra Leone, on the coast of
Africa.  This station he did not long retain; for having some
misunderstanding with the governor of the colony, he determined
to settle in America.
Having arrived at Norfolk, he served at different times the
church in that borough, and the churches at Portsmouth and Upper
Bridge.  While in that region he married a Miss Goodwin.  In
a few years he removed to Kentucky, and became the pastor of a
flourishing Baptist church. But this State he soon left and
visited Ohio, there remaining but for a short period.  In 1808 or
1809 he returned to Virginia, on a visit to his wife's parents, who
were residing in Richmond. At their earnest solicitude he consented to remain in Richmond and open a school, which he conducted for several years. During this period he was generally
employed in preaching, either in the vicinity of the city or for the
First Church, then under the pastoral care of Elder John Courtney. In the capacity of a teacher he was highly approved, having
a large number of youth under his direction.  His acquaintance
with the Latin and Greek was not very thorough, but he was




JACOB GREGG.                       429
considered an excellent scholar in all the branches of English
literature.  His readiness in communicating instruction, and the
aptness of his illustrations, rendered him exceedingly popular with
the young.
During his residence in Richmond it became apparent to his
intimate friends and brethren, much to their grief, that he was in
the habit of using too freely the intoxicating draught.  How
mournful the fact, that, with his capacity for usefulness in the
kingdom of Christ, the best of his life should have been yielded
to the gratification of this vile appetite! When by some of his
brethren his fault was faithfully exposed to his view, he confessed
his guilt, seemed deeply penitent, and promised amendment. As,
however, he did not utterly abandon the use of spirituous liquors,
he was afterwards, in several instances, overtaken by the same
vice.  In the year 1816 or 1817, he left Richmond, and remained
some time in Philadelphia and its vicinity. During this period he
was chosen to the pastoral oversight of Market Street Baptist
Church, in Philadelphia. Subsequently he settled in Virginia, and
was employed sometimes in the instruction cf youth, but, toward
the close of life, mostly in preaching as an itinerant.  There are
not many men whose lives have been more subject to vicissitude
than his, especially in regard to location. As will appear from
the rapid survey already taken, he remained but a short period in
any one place, and therefore did not exercise the ministerial
function in particular churches sufficiently long to create a permanent influence.
In referring to the talents of Elder Gregg it will not be a
departure from the truth to represent him as possessing extraordinary powers of mind.  Perhaps the most remarkable trait in
his intellectual character was a tenacious memory. This formed
the foundation of all his greatness. While he remembered almost
everything he ever read, he possessed a peculiar aptness in selecting and arranging, from his ample stores of knowledge, as circumstances might render necessary. As an evidence of the retentiveness of his memory, it is said that while on the ocean, after he
left his native land, he memorized the Old and New Testaments,
with the whole of Watts's Psalms. During his whole future life,
he was able to repeat at pleasure entire chapters and hymns.




430                    JACOB GREGG.
Very frequently, in conducting family worship, instead of calling
for the books or using them when brought, he would commence
and go through lengthy portions from the Bible, and line out the
words of a hymn, with perfect accuracy. In his sermons he sometimes introduced lengthy quotations from  the sacred writings
without referring to the volume before him.
His illustrations in the pulpit were usually apposite and forcible,
and his style, while it wassimple. and chaste, was remarkable for
its copiousness.  He was an excellent sermonizer.  The natural
fertility of his mind and his extensive information pre-eminently
qualified him for the pulpit. There was sometimes too much
division in his discourses, and perhaps a disposition to make
portions of the Bible teach what they never intended to inculcate.
He was peculiarly fond of seizing some historical incident recorded
in the sacred volume and making it the basis of a discourse. At
other times he would indulge in the spiritualizing vein, and, with
peculiar ingenuity, often to the amusement of his auditors, endeavor to elucidate some dark and mysterious passage, or deduce
doctrinal truth from'the fragment of a verse.  The writer has in
possession a curious skeleton of a sermon founded on the clause,
"0 wheel!"  His sermons, however, were generally judicious and
highly instructive.  While thus much may be said respecting his
talents as a preacher, he indicated but little judgment in the
common affairs of life.  There was possessed a small measure of
what is usually denominated common sense; in the management
of his own pecuniary and domestic matters he was a mere child,
and in mingling in the social circle there was seen but little regard
to the courtesies of life.  He was rather awkward in his address,
excepting with a few intimate friends, and then as a companion
he was peculiarly interesting.  His colloquial powers in such a
circle were excellent.
In sentiment he was strongly Calvinistic.  A superior sermon
on predestination, delivered before the Dover Association, was,
at their request, printed.  About the same period a circular
letter on the subject of close communion was published, and excited
considerable regard.
For the last few years of his life he was a warm friend of the
temperance cause, having himself abstained entirely from the use




JACOB GREGG.                     431
of ardent spirits.  His standing, too, among his brethren, was
entirely regained, although as a preacher, with men generally, he
was far from being regarded as in former days.  How dangerous
for ministers to parley with temptations  How disastrous the
effects of their sin when they fall! Elder Gregg died in Sussex
County, after a few days' illness, in 1836.
We subjoin two or three passages from his sermon on Predestination, as illustrative of his views and of his style:"The Apostle expresses his comfortable assurance,'that all
things work together for good to them that love God, to them
who are the called according to his purpose.' By the term purpose, counsel, pleasure, or decree, we are frequently to understand
the whole plan of operation adopted by the Almighty-comprehending the great design he has in view in creation, providence,
and redemption. Would it render the subject more plain or intelligible, we may substitute the word plan for either of the preceding terms.  Thus, when we read,'according to the eternal
purpose which he purposed in Christ Jesus our "Lord,"' it may
be rendered according to his eternal plan. Again, when we
read,'there are many devices in a man's heart, but the counsel
of the Lord, that shall stand,' the passage would sustain no injury
were we to render it, the plan of the Lord.  Also, where it is
said of the Redeemer,'the pleasure of the Lord shall prosper in
his hand,' it may be read, without any injury to the cause of God
and truth, the plan of the Lord shall prosper in his hand.  This
plan is also the decree which the eternal Son hath to declare.
See Psalms, ii. 7.
"By this time a question arises in the minds of some, What is
this plan of the Almighty, of which you speak?  To this, my
brethren, I would reply, it is a plan of holiness; it is a plan of
grace.
"It is a plan of holiness.'According as he hath chosen us in
him before the foundation of the world, that we should be holy
and without blame before him in love; having predestinated us,' etc.
"It is a plan of grace.  For'he hath saved us, and called us
with a holy calling, not according to our works, but according to
his own purpose and grace, which was given us in Christ Jesus
before the world began.' According to this plan, we are the




432                   JACOB GREGG.
called; according to this plan, we are predestinated, as will
appear by consulting our text and the passage immediately preceding:' Who are the called according to his purpose,' or divine
plan;'For whom he did know, he also did predestinate.'
"Some persons have styled our text the great golden chain of
a believer's salvation.  They have said,'foreknowledge makes
one link; predestination, two; calling, three; justification, four;
and glorification, five.' But the passage will not, at this time, be
so considered. We shall contemplate it as comprehending and
illustrating one great subject. We shall view the doctrine of
predestination as the centre, in which all the lines or subjects
meet.  And oh! may we all, beholding the Divine character, as
displayed in this glorious principle of our Saviour's religion, be
changed into the same image from glory to glory as by the Spirit
of the Lord!    *    *    *    *
"The sentiment that God predestinates, or hath predestinated,
persons to a future state of bliss, on foreseen virtue in them, as an
inducement, is contrary to plain matter of fact.'For,' said the
primitive Christians,'we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in
malice and envy, hateful and hating one another. But after that
the kindness and love of God our Saviour toward man appeared,
not by works of righteousness which we have done, but according to his mercy he saved us.' If works have no influence in
procuring Divine favor, when they are wrought, how can we suppose they could have any influence on the Divine decree? If they
are destitute of merit when performed, and if after we have done all,
we are taught to confess that we are unprofitable servants, without any merit or desert, can we possibly think that these works
could be foreknown as any meritorious consideration in the Divine
plan? On this supposition the foreknowledge of God must be
chargeable with error or mistake; and, of consequence, it could be
no foreknowledge at all.  But, after all, did God foreknow these
things as performances of ours, without his immediate and special
influence on our hearts? or did he foreknow them as things he
would operate in us by his Holy Spirit?  Certainly, as things
that he would operate, as we have before proved. Then it will
consequently follow, that whatever good he.foresaw in us, he be



JACOB GREGG.                      433
held it, not as native excellency, or acquired by us independent
of him, but as the fruit of his own Spirit in our hearts; and, of
course, not meritorious on our own account.
"Do you ask, what I understand by foreknowledge? I reply,
by the foreknowledge of God I conceive that we are to understand that he, from everlasting, foreknew all those persons who
would, through his own Divine operations on their hearts, seek
an interest in his favor through Christ, and perfect holiness in his
fear.  I believe he had the most exact and critical view of their
whole characters; that he knew the depraved state in which they
would be born, the opposition of heart they would feel against
renewing grace and the plan of salvation through a Mediator.'I knew,' said he,'that thou art obstinate, and thy neck is an iron
sinew, and thy brow brass; I knew that thou wouldst deal very
treacherously, and was called a transgressor from  the womb.'
But he also knew that, in a day of grace and Divine power, they
would receive conviction of sin, repentance toward God, and faith
in our Lord Jesus Christ, and be disposed to glorify God in their
bodies and spirits, which are God's.  Is it inquired, what avails
this foreknowledge? I reply, that God's exact and perfect view
of the unfavorable part of our character, while we were enemies
to him by wicked works, proves that his plan of salvation is a
plan of grace; for nothing but free, unmerited grace could design
the felicity of such unworthy creatures as he foresaw we should
be; but his perfect acquaintance with the favorable part of our
character, when we are the subjects of his special operations on
our hearts, proves that his plan is a plan of holiness; that holiness is its grand object ot intention; that in this plan felicity is
connected with, and springs from, holiness.
"From these remarks, it must appear that the accomplishment
of the design of predestination commences in the obedience of
every renewed soul to the call of God. As soon as a sinner is
born again, and becomes a partaker in this Divine calling, he immediately exemplifies the dignified, pure, and heavenly exercises
of a member of Christ, a child of God, and an expectant of the
kingdom of heaven.' To him, now, to live is Christ, and to die is
gain.' The experience of the Apostle is now his:'I am crucified
with Christ, nevertheless I live, yet not I, but Christ liveth in
VOL. I.-2 C                37




434                   JACOB GREGG.
me.' The grand design of predestination being to produce and
establish the image of God in all its objects, as in our calling that
image becomes measurably reinstated, it follows, of course, that
the design of predestination is, in part, accomplished; at least it
is so far accomplished, as we become a holy people. But, in our
calling, its design is not fully completed; therefore it is added,'and whom he called, them he also justified.' "
In his admirable tract on close communion, he employs the
following language:"Hitherto we have only endeavored to show the impropriety
of open communion, as it respects Christian societies in general.
We shall now exhibit that impropriety with regard to the Baptists
in particular.... This will appear"1. By reflecting on the nature and design of the mission of
John the Baptist, viz.: to make ready a people prepared for the
Lord, (Luke, i. 17,) to make ready a people for the kingdom of
Christ, or for the gospel church.  How was this design accomplished? See Matt. iii. 1, 5, 7.'In those days came John the
Baptist, preaching in the wilderness of Judea, and saying, Repent
ye, for the kingdom of heaven is at hand. Then went out to him
Jerusalem and all Judea, and all the region round about Jordan,
and were baptized of him in Jordan, confessing their sins.' This
is called the beginning of the gospel, (Mark, i. 1, 2, 3, 4.) This
was the original pattern given for preparing persons for a gospel
church state; and the ordinance of the Lord's Supper being
confessedly a church ordinance, the Baptists, of course,'entertaining these views of things, must act extremely improper were
they to practice open communion.  For, in such a communion,
persons are received who were never made ready for the Lord, or
for a gospel church, according to the original plan; hence, in
their reception there must be a violation of the well-known rule:' See that thou do all things according to the pattern shown thee
in the Mount;' which precept will apply to the law from Mount
Zion equally as to that of Mount Sinai.
"2. The impropriety of Baptists uniting in an open or general
communion will appear, by considering how Christ received his
disciples. In John, iv. 1, it is said, he made them disciples and
then baptized them.  See this confirmed by John, iii. 22, 23, 25,




JACOB DARDEN.                     435
26.  Hence, we infer, if our Saviour received persons to communion with himself by the administration of this ordinance, it
cannot be improper for the Baptists to adopt the same mode, and
follow the same unerring example, in receiving persons to communion in the church of Christ now in the present day.'For
even hereunto are ye called, because Christ also suffered for us,
leaving us an example that we should follow his steps,' (1 Peter,
ii. 21.)
"3. It is improper for the Baptists to practice open communion,
because'in the beginning it was not so.' These were the words
of the Lord, when the Jews inquired if it were lawful for a man
to put away his wife for every cause.  Our Saviour replied:
Moses, for the hardness of your hearts, suffered you to put them
away, but'in the beginning it was not so,' bringing them back to
the first institution of marriage. The question is now asked, is
it lawful for persons baptized or unbaptized to break bread
together at the table of the Lord? We reply, that a number of
pious persons have submitted to it,'but in the beginning it was
nlot so.'"
JACOB DARDEN.*
JACOB DARDEN, the eldest son of Elisha Darden, was born in
Southampton County, Virginia, August 24th, 1770.  In early
life he was volatile; but when arrived at manhood he evinced
more steadiness of conduct, and moved in select circles of society
with considerable dignity, but unfortunately imbibed deistical
sentiments, which he continued to foster until 1809.  From that
time he renounced his former sentiments, and made religion the
subject of close investigation. His convictions were pungent, the
power of which he could not conceal from his friends. He resorted
to the throne of grace in secret and there confessed his sins to
the infinite Majesty, and implored forgiveness in the name of
Jesus, whom he had persecuted. It was not long before the Lord
* From the Minutes of the Portsmouth Association.




436                   JACOB DARDEN.
answered his supplications and freed his soul from the guilt that
tortured his mind.  He soon requested admission into the church
at South Quay, and was baptized by Elder John Bowers.
Soon after, his mind was deeply impressed with the worth of
souls. His views of the lost state of man and the fullness of the
gospel moved him to enter the field of labor, to recommend salvation to all around him.  In this work he engaged with all that
fervor which became a minister of Jesus. Such was the discipline
of his mind, and the regulation of his judgment in the selection
and management of plain passages of Scripture, that the church
of which he was a member granted him license to preach. The
time he occupied as a licentiate is not definitely recollected; he
was, however, examined by a Presbytery, and ordained to the
ministry October 2d, 1813.
The life of Brother Darden was, what the life of every Christian should be, a commentary upon his principles; his faith was
exemplified by good works.  His life was devoted to the cause
of Christ; he not only possessed the ability to be useful, but
"whatever his hand found to do he did it with his might."  By
his humble boldness in the cause of Christ he did much in promoting its interest.  His example is worthy of imitation; his
zeal, his prayers and exhortations will long be remembered by the
pious. Hie " ruled well his own household," and displayed a talent
in the management of his family and domestic concerns seldom
evinced. He manifested the most ardent solicitude for their
welfare, and sought to train them up in the nurture and admonition of the Lord. As a minister of the gospel, member of the
church, clerk of the Association, and justice of the peace, he
maintained a dignity seldom equaled. He was nice in his calculations, deliberate in all his decisions, and sincere in all his pretensions in church and State. Of his judgment in courts of justice
it is said, by shrewd attorneys, few were his equals.  He was
reverenced and caressed by all the respectable part of society who
knew him. To him the language of Solomon was justly applicable,
"When a man's ways please the Lord, he maketh even his
enemies to be at peace with him."
Not long after he commenced his ministerial labors he was admonished, by a great weakness of the lungs and spitting of blood,




JACOB DARDEN.                     437
to desist from his former exertions. He traveled but little, except
to the neighboring Associations and churches. He preached but
seldom during his tedious indisposition; consequently was not
much known as a public minister at a distance from  home.
During the progress of a glorious revival, such was the solicitude
of his heart, he could not forbear public exercises again, under
the pressure of which his feeble tenement was soon prostrated, so
that he was confined to his room almost continually until his dissolution.  Under his affliction he manifested unusual resignation,
and entire dependence on Christ Jesus. About one week before
his departure he was visited by an old minister.  He requested
him to shut the door and take a seat by his bedside, and addressed him in the following language: "Dear brother, I feel a
great anxiety that young converts of the late revival should be
instructed much in the leading doctrines of the gospel.  There
are so many sentiments existing in the Christian community incompatible with the true spirit of the gospel, I fear much that
many young Christians may be led into error. I request that you
will take much pains, in the spirit of meekness, to guard them
against the heresies of the day, especially the Unitarian and
Socinian doctrine, which has already overthrown the faith of
many; I expect this is the last interview we shall have in time; I
therefore make it as a dying request."
Two days before his death, he said to a young -brother who
visited him: "Brother, I am glad to see you; I thought this
morning I should have gone before now; but I was resigned; I
seemed to be passing along pleasantly; I have had the presence
of Jesus."  After a moment's pause, he gave some instructions
concerning the records of the church, and then added: "I have
fought a good fight, and my trust is in the Redeemer for the
crown of righteousness."
He continued thus tranquil and resigned until the fourth Sabbath in October, 1827, when he fell asleep in Jesus, and his happy
soul, as we-doubt not, was conducted by angels into the presence
of God.  His funeral was attended on the ensuing day by Elder
S. Murfee.




438                   JAMES HEALY.
JAMES HEALY.*
THE subject of this memoir was born in Middlesex County,
July, 1756, of poor but reputable parents.  On account of the
death of his father, which took place when he was quite young,
his education was limited.  His mother sent him to school about
thirteen months to a very ordinary teacher; being a boy of good
mind, he obtained a knowledge of the elementary branches of education. Most of his early life was spent in working upon the
farm. In1 his youth, the revolutionary struggle began, and, at
sixteen years old, he enlisted in the continental army for the space
of three years, served his tour at the North, and was in one or
two actual engagements, where he narrowly escaped death by a
musket ball. This, however, made no serious impression on his
mind. His time having expired he was discharged, and returned
to the place of his nativity, but not to enjoy this happiness long.
Within a few weeks a press-master passed, and he was draughted
to serve two years in Georgia and North Carolina.  During this
period, Cornwallis besieged Little York, and he received orders
to march thither; when Cornwallis was forced to surrender, and
he again returned home to his fiiends. Although he was prudent
in saving his wages while in the army, yet it profited him nothing.
He was paid in continental money, which immediately failed after
the war, and he lost it all. Shortly after, he was married to Miss
Ruth Bristow, and, by their united industry and economy, they
were placed in easy circumstances. Ile was enabled to purchase
a farm, to which he attended with great success, and soon became
independent in his circumstances.
It is not remembered at what time, or in what way, he was
brought under Divine influence.  Suffice it to say, that in the
Lord's good and appointed time and way, the rebel was changed
to a friend, and the hater of God was brought to love him. According to a memorandum, in his own hand-writing, he began
to publish the news of salvation through a crucified Redeemer, in
X By Nathan Healy.




JAMES HEALY.                     439
the winter of 1804, in the forty-eighth year of his age.  From
the humble view he always had of his own qualifications, he no
doubt was induced to embark in this noble work from the great
desire he felt for the conversion of sinners.  He was invited to
take the pastoral care of Pocorone, King and Queen County, at
the time of its constitution, August 29th, 1807; which he seemed
unwilling at first to do, saying that he was too unworthy and incompetent for so high and responsible a station. The love which
he bore to his Divine Lord soon hushed all objections, and he
proceeded to hold a stated monthly meeting with that church, and to
administer the ordinances of the gospel, to their great satisfaction
and the gradual increase of their number, to the day of his death.
For several years his labor was confined principally to this church
and its vicinity, going from house to house, holding evening-meetings, and preaching on the Lord's day in private houses.  Some
time about the year 1809, he, with the few Baptists near the central part of Middlesex, built a new house of worship on a corner
of his land, called Clark's Neck Meeting-house, where a monthly
meeting was held.  This meeting he regularly attended; and
whenever the pastor of Hermitage was prevented by any cause to
attend, he never failed to fill the vacancy.
In a few years after this house was built, it pleased God to call
away by death, the pastor of Hermitage.  Being now left destitute, ELDER J. HEALY was called to the pastorate, which call he
accepted, and labored one Lord's day in a month with that body,
one at Clark's Neck, one Lord's day at Pocorone, and the other
he preached, sometimes at the old church, King and Queen, sometimes at Ware's, and at other places.  In 1815, his eldest son,
John Healy, died, and Zoar Church was left without the bread
of life. After a year or two, their great destitution and repeated
applications induced Elder Healy to take charge of this church.
Thus he was constantly engaged in supplying four congregations
until he was removed by the Master of the vineyard.
He was very plain in dress, and remarkable for simplicity of
manners; he was reserved before strangers, but open and accessible to his friends and brethren; economical in his habits, yet
humane and hospitable to all, and especially charitable to the poor.
In him the orphan might find a father and the widow a friend.




440                     JAMES HEALY.
It is worthy of observation that, immediately after the late war,
corn became so extravagantly high that with great difficulty did
the poor obtain bread. Although he was in the yearly practice
of shipping the larger portion of the corn he sold, yet, seeing the
distress of many that year, he declined sending off any of his
corn, and retailed it out on credit to his poor neighbors, and the
poor widows around him, for less than many asked in cash for
theirs; and to the poor widows who bought of him he gave employment, that he might better enable them to liquidate their
accounts.
As a preacher his address was not prepossessing, his voice
being sonorous and boisterous; he was sound in the doctrines of
grace, and seemed to speak with a holy unction, which always
commanded attention. Though not eloquent, he might be said to
be a good doctrinal preacher.  It is stated by one of his cotemporaries,.that after Elder iealy had commenced preaching, he
was thrown into a state of darkness, that led him to think he had
committed a sin in attempting it; he therefore prayed to God that
he would forgive him, promising that he would do so'no more. But,
from his subsequent life, we find him.more bold, energetic, and indefatigable, after the temptation was removed, than before. As he
approximated the end of his earthly career, he seemed to possess an
increasing intellectual power and ardor of address, while his preaching was truly in the power and demonstration of the Spirit.
In the last years of his life he enjoyed good health, with short
interruptions. The day week on which he was attacked with his last
illness, he was called upon to preach a funeral sermon in a neighborhood where he had not for some time visited, and the brethren
and he were much delighted on meeting each other. When asked
how he was, he replied, "As well as when I was a boy, only I am
not as active.'"  After preaching, he returned home, and in a few
days after was seized with a violent bilious fever.  In his illness,
his intellect was greatly impaired. When in his right mind, he
bore his pain With calmness and resignation. He avoided speaking
much upon the subject of his death, it is believed, to prevent
giving pain to his family. When all his family were out of the
room, except his oldest son, he communicated to him his persuasion that his final dissolution was at hand.  The day before his




WILLIAM  BELL.                    441
death, he conversed pleasantly with the doctor and his friends,
showing no anxiety nor fear, but by his composure and cheerfulness seemed to say, I am ready whenever my change shall come.
The morning of his death his speech began to fail him, and early
in the evening of October 4th, 1820, his spirit took its flight.
He died in the sixty-fifth year of his age, and sixteenth or seventeenth of his ministry, leaving a widow with five children, and
numerous friends to mourn that loss which was his unspeakable
gain.  The Rev. Robert B. Semple preached his funeral sermon
at Clark's Neck Meeting-house, from Matthew, xxv. 21:  "His
Lord said unto him, well done, thou good and faithful servant;
thou hast been faithful over a few things, I will make thee ruler
over many things; enter thou into the joy of thy Lord."
WILLIAM BELL.*
WILLIAM BELL was a native of Scotland, whence he emigrated
to this country in 1817, and for the last seventeen years had been
a resident ot Pattonsburg.  He was for some years a minister of
an independent Pedobaptist church in Scotland, having separated
from the Presbyterian, the established church, on account of
errors in doctrine and in church government.  Having taken the
word of God as the only rule of his faith and practice, he found
he had been in error both as regarded the subject and mode of
baptism. Deeply affected, he publicly confessed his error, and
directed the attention of his brethren to their duty as believers;
the result was, that he, together with the members of his church,
were solemnly immersed in the name of the Father, Son, and
Holy Ghost. But in consequence of the want of an evangelical
Baptist minister to administer the ordinance, the series of baptisms was commenced by one of the elders of the church who had
been set apart for that purpose, but who was not himself immersed
until after he had first immersed the subject of this notice. Under
* From the Religious Herald.




442                    JOHN HEALY.
his ministry others received the truth, and he had the pleasure
of seeing, previous to his leaving Scotland, some hundreds obeying the Lord, by following him into the watery grave, and by continuing steadfastly in the Apostles' doctrine, and in fellowship, and
in breaking of bread.  After his migration to this country, the
wants of a large family and the peculiar nature of his employments confined him constantly to the place of his residence, contequently his acquaintance was limited, and his usefulness circumscribed to a small sphere.  Nevertheless, from his settlement in
this country to the Sabbath before his death, (upon which day he
walked a mile into the country and preached for the last time
fiom Acts, xv. 9,) he ceased not to preach that gospel which had
been the power of God in his own salvation, as opportunity
offered, both in the town in which he resided and in the adjacent
country.  He also sought the acquaintance of ministers of the
gospel, professors of religion, and serious persons, and endeavored
affectionately and forcibly to point out their errors, and to expound
unto them the way of God more perfectly. Although not blessed
with more than an ordinary English education, he had by close
study, particularly- of the Scriptures, acquired a more thorough
knowledge of the word of God, and clearer views of the plan of
salvation by grace, through faith in the Lord Jesus Christ, and a
more perspicuous and forcible method of carrying knowledge to
others, than that of any public minister with whom the writer of
this is acquainted in this country.
JOHN HEALY.
THE subject of the following memoir was a man of sincere
piety; and, although not eminent for erudition, the Lord made
him the instrument of much good in his generation.  HIe was the
son of Captain James and Mrs. Ruth Healy, residents of Middlesex County, who were remarkable for piety. IHe was a preacher
above the ordinary standard, and filled that station with efficiency,
being successful in his labors, and, as a pastor, was sincerely beloved by his church and congregation.




JOHN. HEALY.                     443
lie was born about the year 1785, and, removing from his
father's family when young, resided in Matthews County, where
he lived at the time of his conversion.  In the year 1806, he was
taught of God to understand and feel his need of Christ, and immediately on his baptism became a minister of the everlasting
gospel. A short time after, he became the pastor of the Matthews
Baptist Church; and in this relation he continued as long as he
lived.  Besides this, at their special and urgent request, he assumed the pastoral care of Zoar Church, in Middlesex County.
In the discharge of these duties he was unblamable, notwithstanding which he was at one time the subject of persecution of a
most aggravated nature. This all may expect who would live
godly in Christ Jesus. Although constitutionally of a hasty
temper, he bore the unmerited rebukes of those around him with
Christian meekness, and lived in the constant exercise.of those
traits which are the chief ornament of the Christian character.
There can be no lovelier object presented to the contemplation
of man, than the child of God, living in the mortification of his
selfish and carnal propensities, and bringing every thought into
subjection to Christ.
Firmness and promptness in the performance of duty were
characteristics of Elder IIealy, and no one, perhaps, was more
desirous to advance the cause he advocated. It pleased the Lord,
however, to cut him off in the prime of life, and in the midst of
his usefulness.  He died in 1815, universally lamented.  He was
the father of several children, and his death was immediately
followed by that of his wife; thus leaving a family of helpless
orphans to lament their irreparable loss. There may have been
men of more splendid abilities, but few who lived more in devotion to the duties of his office.




444                 JOHN A. BILLINGSLEY.
JOHN ASHCUM BILLINGSLEY.*
JOHN A. BILLINGSILEY was born in St. Mary's County, Maryland, April 24th, 1770. He was the only son of Zachary Billingsley; his mother's maiden name was Ashcum. He removed
to Virginia when about fourteen years old, and at an early age
married Sally Duerson, daughter of Joseph Duerson, of Spottsylvania. He commenced the world in good circumstances, and
though liberal to a fault, continued quite independent through
life. In his youthful days he was a devotee to all the vain amusements of a giddy world. He was a very witty and agreeable
young man, and uncommonly active; having a fine ear for music,
and being an excellent performer on the violin, he was always a
welcome visitor in the ball-room, and seldom lost an opportunity
to gratify his fondness for this amusement.  Horse-racing and
card-playing also were with him favorite indulgences.  Notwithstanding his zeal in his old master's service, (as he frequently
called the devil,) he was never charged with any action that
involved a compromise of honor.
In this round of folly and indiscretion, thoughts of a future
state would sometimes be forced upon his attention; but by mighty
efforts to resist the monitions of conscience, he lived in pleasure
(falsely so called) till about the twenty-fourth year of his age,
when an incident occurred, in the providence of God, that completely dissolved the charm of sinful indulgence by which he had
been held. He happened to be present at a Baptist meeting,
held by Elder Jeremiah Chandler, at Mine Road Meeting-house;
after the services were over, Mr. Henry Pendleton, an aged member of the church, presented himself before the congregation, and
begged an interest in the prayers of God's people. He had
always looked upon Mr. Pendleton as one of the best of men, and
concluded if he needed the supplications of God's people, that
his own situation must be deplorable.  He was brought down an
humble penitent at the foot of the cross; and, leaving the gallery
* Prepared by Herndon Frazer.




JOHN A. BILLINGSLEY.                 445
where he was sitting, he fearlessly camne up to the minister, and
publicly besought the pious to remember him also in prayer. His
distress of mind was sore indeed.  Looking upon himself as a
poor lost sinner, justly condemned by the law of God, he said lihe
saw not how God could be just, and save such a rebel; and so
strong was his regard for the character of God, that he could not
desire his own salvation at the expense of the Divine honor. IHis
anguish of heart continued until the next Lord's day, when he
was enabled to believe in the Lord Jesus Christ; and so clear were
his views of the character and offices of the Saviour, that lie
exclaimed, if he had ten thousand souls, he would resign them all
into his hands.
From this moment he.had impressions to preach the unsearchable riches of Christ to a dying world, but was prevented for a
long time by a sense of unworthiness, and the fear of assuming a
work for which he was not qualified. He was baptized in October,
1794, by Elder Absalom Waller, united with the church at Waller's, and became a very active and zealous member. He began
to exercise his gift in exhortation on the 4th of July, 1808.  In
1810 he was called to the pastoral care of the church at Zoar,
Orange County, and was ordained in October of the same year.
After the death of Elder A. Waller, he was chosen pastor of
Waller's and Elk Creek Churches, and after the removal of Elder
A. M. Lewis to the West, he became pastor of the churches at
County Line and Bethany, having resigned his charge at Zoar and
Elk Creek.  It was also through his efficiency that the ch.rch at
Mount Hermon, in the upper part of Spottsylvania, was planted,
and by his ministrations it was watered as long as he was able to
travel. The last time he visited this church, which was in the
winter previous to his death, he was in very feeble health, but his
physical energies appeared not to give way under a very long
discourse. He was much emaciated by disease, his visage thin
and pale, and his head covered with a cap. His words were
regarded by all who heard him as the testimony of a dying man.
He declared it to be his solemn conviction, that that would be the
last time he should ever be permitted to address that church, and
if he ever felt anxious to be faithful, he did then.  He took as
the foundation of his discourse, the letters to the seven churches
voL. I.                   38




446                JOI-IN A. BILLINGSLEY.
in Asia, as contained in the second and third chapters of Revelations, warning the church against the errors of the times, among
which he classed "The Views of Mr. Alexander Campbell," and
exhorted them  to continue in "the faith once delivered to the
saints." Even after he was unable to travel, hearing that a few
of the members of this church were rather inclined to subscribe
to the views of Mr. Campbell, he wrote a long pastoral letter to
the church, urging them to the prompt discharge of duty, and
bearing his marked disapprobation to "the (miscalled) reformation. "
Elder Billingsley discharged all the social duties incumbent
upon him as husband, father, master, neighbor, etc., in a manner
truly exemplary. He was a man of God; a firm believer in the
efficacy of prayer; and oft engaged at the mercy-seat, in behalf
of himself and others.  His father, who was an Episcopalian by
profession, was brought under conviction for sin, by overhearing
him at prayer in secret for him.  He was a popular, successful,
and indefatigable preacher. Dr. Scott once told him, if he continued to travel and preach, it would certainly kill him.  He
replied he could not die in a better cause, and that he had much
rather wear than rust out.
Elder Billingsley did not enjoy the benefits of classical learning,
but possessed a good English education, which he greatly improved by subsequent reading and study.  He was devoted to
books, had a good library, and when not engaged in his duties
from home, was generally found with a book in his hand. Among
uninspired writers, Fuller and Newton were favorite authors with
him.  From this fact, the character of his preaching may be
known. His labors were greatly blessed at various periods of his
ministerial career-few men in modern times have been instrumental in the conversion of more sinners, or baptized more
believing subjects.  His praise was in all the churches in this
region of country, as an evangelical preacher, a man of great
humility, of deep-toned piety, and of considerable research in
scriptural knowledge.  Notwithstanding, he always had a very
humble opinion of his own performances, particularly those of a
religious character, often saying his best services had need to be
washed in the blood of Christ, to cleanse them from sin. Elder




JOHN A. BILLINGSLEY.                 447
Billingsley suffered with ill-health for many years previous to his
death, but continued to preach till a few months before his departure. His bodily strength at length failing him, he was compelled
to take his bed. But after disease had wasted his body to a mere
skeleton, his mental faculties existed in all their vigor, and his
faith in the atoning blood of Christ produced joy inexpressible
and full of glory.  Christ and his cross were all his theme.  A
few days previous to his death, on perceiving his friends weeping
around his bedside, he reached out his withered arms and put
them around the neck of one of his daughters, clasped her to his
breast, and said, "My dear, do not weep for me; do not grieve
after me!"  She replied, "We weep to see you suffer so much."
He said, "Jesus suffered much more for me; it will soon be over."
le clapped his hands and said, " Glory, glory! I shall soon be at
home." On another occasion, when a singing-imaster, in company
with some of his scholars, paid him a visit, he said, "I shall soon
sing louder than any of you. I hope the Lord has a harp laid
aside for me."
A day or two before his death, he observed to a daughter,
who was watching by his bedside: "Oh, my child, I have been
assaulted by some fiery darts from the enemy; he has been trying
to tempt me to believe that if I were a child of God, he would
not permit me to lie here and suffer so long.  But it is the enemy,
for it is written-yes, it is written,' Man shall not live by bread
alone, bAt by every word that proceedeth out of the mouth of
God: and whom the Lord loveth he chasteneth, and scourgeth
every son whom he receiveth.' No wonder the enemy should follow me down to the grave, for he contended for the body of
Moses. But I shall yet come off conqueror. I believe my
Saviour is now walking with me through the furnace, although
I cannot see him." He often said he was a poor unworthy sinner, but trusted he had a kind intercessor and advocate with the
Father, and through him he could be accepted.  All his trust was
in him. The morning he died, he said, "I feel very strange I Can
this be death? Can I be dying?" One of his daughters said,
"Father, you are not afraid to die?"  "No, no!" he replied.
He requested that all his children should be called to his bed;
then, looking up, he said, " 0 death, where is thy sting? I hope




448                JOHN A. BILLINGSLEY.
death —" Hiere his voice failed him, but he clasped his hands,
and was heard to articulate faintly, though distinctly, "Rest, rest,
rest!" and closed his eyes on all earthly objects, on the first day
of August, 1837, in the sixty-eighth year of his age. When he
died, he was living at his plantation called Salem, in Spottsylvania, near Fredericksburg; he left a wife, and nine children who
were married and comfortably settled in life, and all members of
the Baptist church, save one.
As indicative of the state of Elder Billingsley's mind, during
his long confinement, we append the following extract of a letter
written to a physician of eminence, whom he had consulted concerning his case: —
"I have written you a long letter, and have scarcely hinted to
you anything respecting the state of my mind, which is so much
more important. I have reason to thank and bless God for the
rich displays of his mercy, which have been mingled with my
affliction.  I may well abhor myself, and repent in dust and ashes,
that my wretched state has not been more beneficially affected
under the rod. Sometimes I have felt sweetly reconciled to God's
will, then again restless and inpatient. Sometimes I have been
anxious to depart; and then fondly clinging to life. A thousand
cords seem to be drawing and binding me to this world; but, thank
God, he has not suffered any corroding fear to perplex my mind.
I have had no particular manifestations of his love to my soul,
but a firm, fixed reliance on the dear Friend of sinners, in whom
alone we can be accepted, and by whom alone a sinner can be
eternally saved.' The time of my departure is at hand; I have
fought the good fight!' At any rate, I have been fighting in a
good cause, and under a good Captain. Oh that I had been a
better soldier I I have, I trust, kept the faith; henceforth there
is laid up for me a'crown of righteousness.' I trust I love his
appearing. I will hope for the crown, since it is freely given by
Itim who shall receive from the saved loud acclamations of praise.
They will crown him Lord of all."




RICHARD CLAYBROOK.                   449
RICHARD CLAYBROOK.
HE was born October 18th, 1785, in King William County. In
this county he remained until his twenty-fifth year, when he became
a resident of Middlesex.  Four years after his settlement in Middlesex, his heart was brought under the softening influence of the
spirit of God. In the fall of 1814 he was baptized by Elder Philip
T. Montague, and attached himself to the Hermitage Church, of
which James Healy was pastor. Unlike many who name the name
of Christ, he not only departed from iniquity, but engaged actively
in every good word and work. A few years after this connection, Hermitage Church was left destitute by the death of her
pastor.  This circumstance was made of God the instrument of
leading him to contemplate the great work of preaching publicly
the gospel. The church encouraged him to exercise his talents,
and, after a suitable trial, he was fully inducted into the ministerial office. This occurred in 1823.
He was called to the pastorate of Hermitage Church, and continued in this sphere of labor to the time of his death. Within
the limits of this church he usually occupied two Lord's days in
each month, one at the Upper Church and the other at Clark's
Neck; he also preached one Sabbath at the Old Church at King
and Queen, the other was generally occupied in attending protracted and other meetings in the adjacent counties.  In the
labors which were thus assumed, the time was most diligently employed.  He became eminently popular among all classes of
hearers, and by his brethren was much beloved.  In the edification of Christians, his ministry was much blessed, as well as in
the conversion of sinners.
In 1831 he was invited to the charge of Bruington Church,
King and Queen County, which invitation he accepted.  This
church had enjoyed the personal labors of the venerated Semple'for a series of years.  To succeed such a man required no small
share of talent and piety, and it is an evidence of the high
estimation in which Elder Claybrook was held to be called to
this station.  He continued to preach for the church at BruingVOL. I.-2 D               38*




450                RICHARD CLAYBROOK.
ton as long as he lived.  There was in many respects a striking
similarity between himself and his predecessor, and he enjoyed to
considerable extent the same confidence and regard.
It has been already stated that he employed a portion of his
time in laboring for other churches.  It was the joy of his heart
to preach the gospel, and perhaps no man was ever more cordially received and heard in the several neighborhoods he visited.
Nor was the favorable attention he received the mere empty praise
which frequently follows the man of showy but superficial talents.
He was not only admired, but loved, because, in simplicity and
godly sincerity, he sought to do the people good.  A brief survey of his character, as a Christian and a minister, will show how
far the confidence reposed in him was merited.
He was pre-eminently "a good man." What he was in public,
lhe was also in the retirement of domestic life. IHe loved his
Divine Master, and served him with unfeigned faithfulness.  It
was evident, wherever he was seen, that he delighted in the law
of the Lord. He was a regular and careful reader of the sacred
volume, and particularly conscientious in regarding all its precepts. He was remarkable for his unaffected simplicity of manners and amiability of disposition.  In his dress he was plain;
his chief adornment was that of a meek and quiet spirit.
He was an able minister of the New Testament. With a mind
naturally strong, he was capable of originating ideas and present-.ing them in an interesting shape. His education was slender, and
although more than thirty-five years of age when he entered upon:the ministry, he devoted himself diligently to a course of study, and
acquired extensive information, especially on theological subjects..He was an interesting speaker. There was perhaps too much
carelessness of style, but his sermons were full of thought. There
were sometimes in his discourses a richness and sublimity which
astonished all who heard him. On such occasions no one could
listen to him without being convinced that the speaker was giving utterance to thoughts originating in the magnitude and importance of the subject itself.  He was only giving vent to the
fullness of a heart in which had been richly shed abroad the love
of Christ. While he exhibited the doctrines of the gospel, illustrating them with clearness, his design was not to amuse, but to




RICHARD CLAYBROOK.                  451
improve his hearers.  He sought, by manifestation of the truth,
to commend himself to every man's conscience in the sight of
God. His appeals to the congregation were often of the most
pungent character.  He warned the wicked to flee the wrath to
come, while he urged his brethren to engage in every good word
and- work.
He was a friend to every object that promised to be the means
of doing good. His principles were drawn from the school of
Christ, and the benevolence of those principles prompted him to
rejoice in all plans which tended, in any measure, to advance the
kingdom  and glory of God.  Though himself an uneducated
man, he took a lively interest in the rise and progress of the Virginia Baptist Education Society. Liberal contributions were
furnished by him, and all his influence was employed to sustain
the rising seminary, located in the vicinity of Richmond. It
afforded him the sincerest gratification to see others enjoying
advantages which he had been denied.
The temperance cause found in him an active and able defender.
The following anecdote, as related by a ministering brother, will
illustrate the characteristic consistency of this man of God: "Passing through Middlesex, in the summer of 1827 or 1828, I was kindly
invited by Brother C. to spend a night at his house. The temperance cause was then in its infancy in that region. The evening
*was mild and pleasant; we were sitting in the porch, in full view
of a luxuriant orchard, that spread all around us in richness and
beauty.  This sight, together with the fact that the temperance
question was then in some degree new, naturally led us to make
the distillation and common use of brandy the subject of our conversation. In the course of our remarks, Elder C. observed to
me, that he was at first not very friendly to the temperance cause,
or at least not to the total abstinence principle; that he looked
upon the proposed reformation, by means of societies, as altogether visionary. Many other good men were once of the same
way of thinking.'But,' said this man of God to me,'I was recently cured of my opposition by this circumstance: there was a
member of our church, who, though in other respects a good and
orderly man, was in the habit of occasionally drinking too much.
The deacons, and perhaps some other brethren, had talked with




45.2               RICHIARD CLAYBTROOK.
him  on the sin and danger of his conduct, but without any permanently good result. His conduct was about to be made a matter
of discipline. But I concluded that I would myself, as pastor of
tle church, make an effort to reclaim him, before the case was
acted on publicly. I accordingly sought and obtained an interview with him.  He confessed his fault, appeared penitent, and
promised to do better; to drink less in future.  I advised him
to quit entirely, as the only hope of a permanent reformation.
"But," said he to me, "Brother Claybrook, do you ever drink?"
Very little, said I; I take a julep in the morning, with my family,
and a little toddy before dinner. "Well, Brother Claybrook," said
he, " how much do you drink a day on an average?" Why, I don't
know, said I, perhaps I may use a half gill or so. "Well, really,"
said he, "that is more than I drink. If I were to drink that much
I should be drunk all day long; your constitution may not be so
easily affected by it; but, Brother Claybrook, you drink more than
I do."  I felt,' continued Elder C. to me,'mortified and condemned, to think that I was censuring in him a course of conduct
which I myself pursued, and that I was advising to do what I was
not doing. From that moment I determined to use no more myself, nor allow its use in my family. I have there,' pointing to his
orchard,'fruit enough to make hundreds of gallons of brandy, and
was about making some preparations to distil it; but I shall not
make a drop.  Though I have experienced no inconvenience myself from the use of it, yet I am determined, so far as my influence
is concerned, utterly to discountenance the making, selling, or
using it, unless purely for medical purposes.'
"His still, he told me, might sell to advantage, but as that
would be indirectly to encourage the making of spirit, he intended
to have it converted into culinary utensils."
The stand which he uniformly took in the cause of temperance evinced his sincerity in the determination he had formned.
Comment is unnecessary.  There may be, even at this late day,
some brethren, yea, even some preachers, who would do themselves and the cause of truth no harm by taking a hint from this
anecdote.
There is one particular in which, while the disinterestedness of
Elder Claybrook is manifest, there is seen also a delicacy as inju



RICHI-ARD CLAYBR00OK.                453
rious as it is unscriptural. This was an unwillingness to urge on
his brethren the duty of ministerial support.  He thought many
of them remiss in this respect, and referred rather confidentially,
to ministering brethren, to this defect.  And yet, lest he should
be thought to indulge improper motives, he never allowed himself
to speak publicly on this subject.  On one occasion, when a,
brother, who expected to preach within the limits of his pastoral
labor, expressed his intention to advert to this duty, he was
besought by Elder Claybrook to pass it by without notice. Such
a course indeed exempted Elder Claybrook from the censure of
men influenced by covetous motives, but was by no means consonanrt with the directions and example of the Apostle Paul. Some
extenuation may indeed be found in the peculiar circumstances by
which the early Baptists in Virginia were surrounded. But the
minister of Christ should declare all the counsel of God, however
unpopular it may render him.  Since it is the ordination of God,
that they who preach the gospel should live of the gospel, this
subject in a proper spirit should be clearly preached to the
churches.  At the same time every pastor, by his whole life,
should prove himself to be above the low principle of covetousness in discharging this duty.
The following allusion to this eminent servant of Christ, from
the pen of Elder George Northam, of Middlesex County, will be
interesting to all the readers of this memoir: "Having been well
acquainted with Elder Claybrook, and much with him during his
public ministry, I may say, he possessed naturally a vigorous and
penetrating mind, a retentive memory, and an unusual share of
good sense.  His education was such as was generally obtained
in the common country school during his youth; he made a very
good use of it, and was the warm friend of an enlightened ministry. I have frequently heard him say, that many advocated it
because they possessed it, and therefore knew its advantages; but
he vindicated it because he knew the want of it. After he commenced preaching, few men perhaps studied more intensely than
he did. But being far advanced in life, his studies were not so
much directed toward the improvement of his education as toward acquiring a general knowledge of the sacred volume, in which
he succeeded beyond many who far surpassed him in literary attain



454                RICHARD CLAYBROOK.
ments. Being naturally fond of reading, and habitually industrious, he read much on theology to great advantage.
"Although his preaching was not with enticing words of man's
wisdom, yet it was scriptural, spiritual, solemn, and impressive.
His peculiar simplicity and earnestness so much engaged and
riveted the attention of the audience, that they had but little time
or disposition to attend to his style.  They were constantly kept,
either gazing at the humble man of God before their vision, or
listening to his prominent descriptions of the wicked, and of the
Christian character.  He generally sustained his positions by
plain and strong arguments, and by passages of Holy Writ.  His
illustrations, though sometimes, perhaps, a little offensive to the
delicate ear, were nevertheless well applied.  The responsibility
of sinners; faith, repentance, salvation through the Saviour; a holy
and pious life, and activity in every good work, were the themes
on which he mostly dwelt in the pulpit; nor did he press one of
these subjects so far as to lessen the claims or hide the necessity
of another, but attached to each its respective importance.  No
persons, it is presumed, ever became better pleased with themselves and their own inherent goodness, by his preaching; but
many, it is hoped and believed, have become more pleased with
Christ and his merits.
"His unassuming manners, his uniform  and exemplary piety,
not only commended him to all with whom he was acquainted,
but placed him above the reach of reproach by his enemies-if it
were possible for such a man to have any. Perhaps no man, in
his day, excelled him in prudence, candor, and punctuality. Bible,
missionary, temperance, and education societies found in him a
warm friend and advocate-not only in theory but in practice.
The primary object at which he seemed constantly to aim was not
to be great and splendid, but to be good and useful."
His ministerial career was comparatively short, but when summoned away by death he was not unprepared.  He had indeed
habitually lived with his "loins girt about," and his light burning.
When in perfect health he would frequently speak in the most
familiar and cheerful mannner of death and the future world. " If
I amr not called home, I may be with you," was a common reply,
when pressed to attend distant meetings.  He was attacked with




RICHARD CLAYBROOK.                    455
pleurisy, November 23d, 1834, and from the first but little hope
was entertained of his recovery.  The subjoined letter from one
of the members of his church was written shortly after his death:
" It is with emotions of sincere regret that I have to apprise you
of the death of our much beloved brother, Richard Claybrook.
He closed his earthly pilgrimage on the fourth instant, at eight
o'clock P.M., in the fiftieth year of his age, after an illness of eleven
days, which he bore with great patience and resignation.  He
evinced from  the first a strong preference to change worlds, if
consistent with the will of God. He gave numerous evidences of
his free and unshaken confidence in -the Redeemer.  A few hours
before his dissolution he remarked to a member of one of the
churches of which he was pastor, that he loved every member of
the church, and if it was the will of God for him to remain, he
had no objection; but for him to depart and be with Christ,
would be far better.  To another brother, he said that he had
been running all his life for a sure prize, and that Jesus Christ
could not tell a lie. He observed that no one knew the sufferings
of a dying man, which he was then experiencing; at the same
time appeared to draw comfort from the sentiment of the Apostle,
that the sufferings of the present time are not worthy to be comnpared with the glory which should be revealed hereafter.  When
told that he was sinking, (in compliance with a wish expressed by
him in the early stage of the disease,) and asked whether he felt
any disposition to lengthen out his stay here, he promptly replied,'No: not for one hour.' It was said by an irreligious gentleman,
who was present, that amid the whole weeping group that surrounded him during his last hours, there seemed to be but one
who was cheerful, and that was Mr. Claybrook. It was his special
request that no funeral sermon be preached; that four of his
brethren, whom he named, should carry his body to the grave;
that two hymns, which he selected, be sung, one going to the grave,
the other returning; and that the service be concluded by prayer.
The first hymn was,'Farewell, vain world, I'm going home;' and
the second,'While sorrows encompass me round.' IIe also requested, on his death-bed, that nothing relative to his death be
published; but on being told by some friends present that something would be, he said, if you do, let it be nothing more than a
poor sinner saved by grace."




45G                RICIHARD CLAYBROOK.
Another minister in furnishing a tribute to his memory, when
he heard of his death, says: "By a letter received from King and
Queen I am informed of the recent death of our beloved brother,
the Rev. Richard Claybrook.  He fell a victim  to his uniform
zeal in the cause of Christ.  By exposure to some of those inclement rains which fell on several Sabbaths in the fall, he contracted a pleurisy which resulted in his death.  He was a plain,
warm-hearted, old-fashioned, Virginia preacher, of strong native
intellect; in the Scriptures well informed; of the most affectionate
temper; of the most unobtrusive but steady and consistent zeal;
an example to believers in word, in conversation, in charity, in
spirit, in faith, in purity.  He had a good report of them that
are without, and was ardently loved by those that are within.
The church in Bruington have thus, within a short time, been
deprived of two invaluable men, Semple and Claybrook."
An interesting fact connected with the sad event of his removal
may properly close this sketch. Two of the most influential
brethren of the ministry, whose praise is now in all the churches,
were, in a remarkable manner, brought into their present official
position by the tidings of his death.  One of them had, a short
time previous, become a member of the church, and when it was
announced, to his unspeakable sorrow, that Claybrook was dead,
and that, in his death, was lost a standard-bearer among the hosts
of Zion, the impression came with irresistible power, "I must take
his place." He thought of the eloquent tongue now silent in
death, and the question forced itself upon his heart, "Shall I not
plead for Jesus?"  He began to speak in the name of Christ, and
now lives, well and worthily, to proclaim the great salvation.
The other case was equally remarkable.  A man of the world,
loving pleasure and pursuing it, was, in the midst of it, arrested
by an overwhelming concern for his soul by the announcement
that Mr. Claybrook had been called away by death.  He had
been one of his admirers, regarding him as an earnest, consistent
advocate of truth and righteousness, and now the desire sprung
up in his heart to become not 6nly a Christian, but a preacher of
that gospel which had sounded out from the lips of his departed
friend. The pleasures of sin were resigned; deep and painful
sorrow in view of the past was cherished; and no rest was known




WILLIAM A. WOOD.                  457
until found in the atoning blood of Christ.  Then he could speak
experimentally of the value of spiritual things, and soon entered
the ministry.  Ever since, he has been a devoted and useful
proclaimer of the gospel.
The Lord reigns. He calls men into his vineyard, and, when
he pleases, dismisses them. Let all the churches trust and rejoice
in him.
WILLIAM A. WOOD.*
ELDER WILLIAM A. WOOD was born in Fluvanna County,
Virginia, February 8th, 1769. Before he was three years old
his father died, leaving him and four other children, of whom he
was the youngest, to the care of their widowed mother.  Those
who have attended to the prominent events connected with the
history of our country, will remember that his youthful years
embraced a period the circumstances of which form a very prominent link in the chain of events that terminated in the acknowledgment of American independence.  To this the deceased
attributed the almost necessary neglect of his early education.
The rich patriot found it difficult to afford the advantages of
education to his rising progeny, and the poor, though so disposed,
found it utterly impossible. Among the latter was the mother
of Mr. Wood; and he was consequently deprived of the means
of acquiring the most ordinary education. A portion of his
youthful energies were spent in the service of his country, and for
three years, during the war of the Revolution, he was employed in
guarding military stores in the vicinity of his mother's residence.
The scanty intervals of leisure which he could control, when,
in maturer years, he was engaged as an apprentice to the shoe
and boot making business, were directed to the pursuit of knowledge, and he thus succeeded in making himself acquainted with
the rudiments of reading, writing, and plain arithmetic. In 1801
he married Frances Saunders, a native of the same county.
* By Elder William C. Ligon.
VOL. I.                   39




458                 WILLIAM A. WOOD.
Fraternal affection bound him to the place of his nativity; nor
did he relinquish the care of his widowed mother until her death.
In 1810 he sold his patrimony, and moved, with his rising family,
to the County of Kenawha, of which he was a resident at the time
of his death.  His moral deportment was highly commendable
before he made any pretensions to vital godliness, having been
influenced by the precept and example of a godly mother, who
sustained the character of a pious member of the Baptist church
for many years. In 1813 or 1814 the typhus fever prevailed to
an alarming and fatal extent in the vicinity of his residence, and
he was one of the comparatively few who survived an attack of
that disease. This he afterwards recognized as the disciplinary
Providence which admonished him of the necessity of immediate
preparation for death and judgment. He saw that the slighted
mercy of God had signally interposed in his behalf, and snatched
him from the jaws of death, while others had fallen victims to the
same disease. This reflection wrought in him deep and pungent
convictions of his guilt; and an abiding sense of the ingratitude
of his whole life so fastened upon his mind as not only to create
bitter remorse and self-loathing for past offences, but took from
him all hope of pardon, save from the superabounding goodness
of God through the atoning merits of Jesus Christ.
Shortly after he had experienced a sense of pardon, he established the worship of God in his family, in which he steadily
persisted. He is said to have labored under some difficulties on
the subject of baptism, which were removed, as the result of a
prayerful examination of the New Testament. Thus having the
way of duty made plain, he presented himself as a candidate for
this initiatory ordinance to the Baptist church which worshiped
at the upper falls of Coal River, and was baptized in 1815. He
was considered at the time a valuable accession to the church,
and his subsequent usefulness proved the correctness of the
opinion.
Immediately after his baptism  he established neighborhood
prayer-meetings, in which he would occasionally invite an aged
and pious colored brother to participate. God owned and blessed
his efforts, and in the course of a year many were hopefully converted and added to the church. He was licensed as a proba



WILLIAM  A. WOOD.                   459
tioner for the gospel ministry in June, 1816, in which character
he preached until August, 1819, and was then ordained by Elders
Lee, Newman, and Young.  His influence was extensively felt
and profitably exercised within the bounds of the Teay's Valley
Association, to which his labors were principally confined.
Several of the churches of that body were brought into existence
through his instrumentality, and perhaps not one of its constituent
members failed to derive some benefit from  his labors.  Some
time in January, 1833, he was confined from what was thought
to be a rheumatic affection, located in one of his legs, and
although the pain it produced was frequently excruciating, yet it
was not attended with any alarming symptoms until a few hours
before his death. On the 17th of February, 1833, while at breakfast with his family, he was taken suddenly ill, and for a short
time deprived of the power of articulation. After having recovered a little he calmly advised the family of his approaching
dissolution, gave suitable admonitions to his younger children;
requested his two eldest sons to attend immediately to the
equitable adjustment of his estate; and having thus briefly, set
his house in order, exclaimed, " God take my soul! my Lord and
my God i" and calmly sunk to rest, having passed the sixty-fourth
year of his age but nine days.
As a preacher, Elder Wood was plain and practical; his arguments and illustrations were deduced almost exclusively from
the Bible, while his general deportment gave conclusive evidence
that he drank deeply of the spirit of that inimitable book; the
numerous quotations which he invariably employed in his sermons afforded evidence no less conclusive that he had successfully labored to imprint the word indelibly upon his memory. He
not only possessed the confidence of his brethren, and as the result of their choice, officiated as Moderator of the Association
for several years before his death, but no man had a better report
from those that were without.  His piety was steady and commanding, not breaking forth with occasional lustre, and then
shining dimly for a season, but he held on the even tenor of his
way. Elder Wood did not live to identify himself with either of
the parties which have since existed in the Association, for and




460                    LUTHER RICE.
against the benevolent operations of the day; but he has left
behind him a family who have warmly espoused the various institutions which have been signally blessed of God in the melioration of so many of our sinful race.
LUTHER RICE.
A MOURNFUL satisfaction is indulged by the biographer in surveying the history of him who forms the subject of this sketch.
It has been thought suitable to place his name among those whose
energies were devoted to the cause of Christ in Virginia, as he was
deeply interested in all our institutions, and felt himself in a measure
identified with them.  Nothing like an extended biography will be
attempted, as the limits of this work will not allow due justice to, be
done to his merits, and especially as it is superseded by a memoir in
a separate volume which has been placed before the public. This
volume contains a rich collection of facts deserving a place in the
library of every American Baptist.*
Luther Rice was born in Northborough, Worcester County,
Massachusetts.  From earliest youth he was distinguished for
love of study and the same indomitable perseverance in the prosecution of favorite objects which characterized him in all after
life. It was soon discovered that he possessed a mind of no common order, and the best facilities were allowed by his parents for
its cultivation.  While prosecuting his preparatory studies, it
pleased God to reveal his Son in him, and to make him an heir
of eternal life. HIe became a member of the Congregational
Church, and at once was, recognized among the most exemplary
and active of the Lord's servants. Whenever he could find an
opportunity of meeting the people of God for prayer or conference it was embraced with joy, and soon he was invited to lead in
* A memoir of Mr. Rice was prepared several years ago by James B.
Taylor, and published in a 12mo. volume of more than three hundred
pages. Two editions have been issued.




LUTHIER RICE.                     461
public religious exercises. Feeling it to be an imperative duty to
devote his life to the ministry, and desirous to obtain a thorough
education, he entered William College in 1807.  During his stay
at this institution, he was not only a diligent and successful
student, but specially devoted to God.  A portion of his time
was regularly employed in attending meetings for the benefit of
persons in the vicinity of the college.  It has been frequently
stated by a member of the family in which he boarded, that he
was regarded by all as an eminently holy man, maintaining habits
of intimate communion with God, and giving promise of extended
usefulness among his fellow-men. It was during his collegiate
course, and indeed soon after his entrance into the college, that
his attention was drawn to the subject of missions.  Samuel G.
Mills and he, with one or two other students, resolved to embrace
the first opportunity of going to the heathen. At the same time,
among the students at Andover,'one of whom was Adoniram
Judson, were three or four who were meditating the consecration
of themselves to the cause of missions.
In 1810, Mr. Rice united with five of his brethren in addressing the General Association of Massachusetts, explaining their
own views and feelings, and requesting the advice of their more
experienced fathers. After the paper was prepared, his name
with one other was withdrawn lest the churches should be deterred from action by the number who desired to be sent abroad.
Their application at first excited among many the charge of rashness and fanaticism, and met decided repulse. But they had
counted the cost and were not to be withstood in their purpose to
preach among the heathen the unsearchable riches of Christ.
After the delay of some months, they received an appointment to
labor in Burmah, from the American Board of Commissioners for
Foreign Missions, a society which had a few months before been
organized.  On the 6th of February, 1812, the subject of this
memoir was ordained to the work of a missionary, in the Tabernacle Church in Salem. A few days after, in company with Mr.
Ilall, Mr. Nott and lady, he sailed from Philadelphia to Calcutta.
On the next day Messrs. Judson and Newell, with their wives,
sailed for the same place from Salem.
It will serve to present in a more striking light the circum39*




462                   LUTHER RICE.
stances attending Mr. Rice's consecration to the Foreign Mission
work, by introducing a letter from MIr. Judson, in reply to some
inquiries on the subject:"MY DEAR BROTHER RICE:
"You ask me to give you some account of my first missionary
impressions, and then of my early associates. Mine were occasioned by reading Buchanan's'Star in the East,' in the year 1809,
at the Andover Theological Seminary. Though I do not now
consider that sermon as peculiarly excellent, it produced a very
powerful effect on my mind. For some days, I was unable to
attend to the studies of my class, and spent my time in wondering at my past stupidity, depicting the most romantic scenes in
missionary life, and roving about the college rooms, declaiming
on the subject of missions. My views were very incorrect, and my
feelings extravagant; but yet I have always felt thankful to God
for bringing me into a state of excitement, which was, perhaps,
necessary in the first instance, to enable me to break the strong
attachments I felt to home and country; and to endure the thought
of abandoning all my wonted pursuits and animating prospects.
That excitement soon passed away, but it left a strong desire to
prosecute my inquiries, and to ascertain the path of duty.
"It was during a solitary walk in the woods, behind the college, while meditating and praying on the subject, and feeling
half inclined to give it up, that the command of Christ,' Go into
all the world and preach the gospel to every creature,' was presented to my mind with such clearness and power, that I came to
a full decision, and though great difficulties appeared in my way,
resolved to obey the command at all events. But, at that period,
no provision had been made in America for a Foreign Mission,
and for several months after reading Buchanan, I found none
among the students who viewed the subject as I did, and no
minister in the place or neighborhood who gave me any encouragement; and I thought I should be under the necessity of
going to England and placing myself under foreign patronage.
"My earliest missionary associate was 3Nott, who, though he
had recently entered the seminary, (in the early part of 1810,)
was a member of the same class with myself. He had considered




LUTHER RICE.                    463
the subject for several months, but had not fully made up his mind.
About the same time, Mills, Richards, and others joined the seminary from William College, where they had for some time been
in the habit of meeting for prayer and conversation on the subject
of missions; but they entered the junior class, and had several
years of theological study before them. You were of the same
standing, but from some engagement (a school I believe) did not
arrive so soon, though you ultimately finished your course before
the others, and joined the first'party that embarked. Newell was
the next accession from my own class.
"As to Hall, he was preaching at Woodbury, Connecticut. I
heard that he once thought favorably of missions, and wrote him
a short letter. He had just received a call to settle in that place,
and was deliberating whether it was his duty to accept it or not
when the letter was put into his hand. He instantly came to a
decision, and the next rising sun saw him on the way to Andover.
I think that he arrived about the time of the meeting of the General
Association of Ministers at Bradford, in the summer of 1810. I
do not, however, recollect him present at that meeting, nor was his
name attached to the paper which was presented to the Association, and which was originally signed by Nott, Newell, Mills,
Rice, Richards, and myself; though, at the suggestion of Dr.
Spring, your name and Richards's, which happened to stand last,
were struck off, for fear of alarming the Association with too
large a number.
"I have ever thought that the providence of God was conspicuously manifested in bringing us all together from different
and distant parts. Some of us had been considering the subject
of missions for a long time, and some but recently. Some, and
indeed the greater part, had thought chiefly of domestic missions
and efforts among the neighboring tribes of Indians, without contemplating abandonment of country and devotement for life. The
reading and reflection of others had led them in a different way;
and when we all met at the same seminary, and came to a mutual
understanding on the ground of foreign missions and missioans
for life, the subject assumed in our minds such an overwhelming
importance and awful solemnity as bound us to one another, and
to our purpose more firmly than ever. How evident it is, that




464                    LUTHER RICE.
the spirit of God had been operating in different places and upon
different individuals, preparing the way for those movements
which have since pervaded the American churches, and will continue to increase until the kingdoms of this world become the
kingdoms of our Lord and of his anointed."
Referring to this eventful period in a letter to a friend, Mr.
Rice observes: "After the Society of Inquiry at Andover was
well established, the views of the brethren were turned very much
toward the East.  Judson was the first, as far as I know, who
mentioned Burmah. He had read Buchanan's' Star in the East,'
his'Christian Researches in Asia,' and' Captain Simon's Embassy
to Ava.' He insisted that the east afforded much the widest and
most promising field for missionary exertions, and that the path
of duty led in that direction.  Six months after Mills and
Richards joined the Theological Institution at Andover, it occurred to me (always pushing forward) that by leaving half a year
behind at college, and joining half a year in advance at Andover,
I could save a year between the two; and yet, by diligent application, accomplish the studies, so as to sustain the requisite examinations with my classmates in both institutions, which, with
the concurrence of the president and his recommendation, was
carried into effect, and I became connected with those at Andover, who were a year before me at William  College.  Here I
became acquainted with Judson, but chiefly in the meetings of
the secret society, as he was but little at Andover after I entered
that seminary.
"In June, 1810, Gordon Hall, who had been preaching for
some time, and who had been invited to become the pastor of a,
church in Connecticut, came to Andover to consult with the professors, whether he ought not to hold himself devoted to missionary labor among the heathen. (Oh! how I love to trace important
results to minute incidents!) It happened to be but a day or two
before the meeting of the General Association of all the evangelical part of the ministers of Massachusetts, at Bradford, where
the parents of Ann Haseltine lived, ten miles from the Institution,
in Andover.
"The coming, and object of the coming of Hall, so enlivened
the missionary sentiments and feelings, particularly in the bosoms




LUTHER RICE.                     465
of the members of the Society, that Judson immediately wrote
the memorial which you see in the memoirs of Mrs. Judson, addressed to' that body of ministers, which was subscribed, in the
first instance, Adoniram Judson, Jr., Samuel Nott, Jr., Samuel J.
Mills, Samuel Newell, James Richards, Luther Rice.  The last
two names were subsequently taken off, from a fear that the appearance of so many under such impressions of mind, when
nothing had been previously known of this matter, not even by
the professors, whose pupils thus suddenly burst forth in an attitude so peculiar, should create something of the nature of alarm,
as if some kind of fanaticism had seized the minds all at once of
the young ministers.
"' The Association appointed a committee, to whom the memorial was referred, and who reported favorably; in consequence,
nine commissioners were appointed by the same body, five of
Massachusetts and four of Connecticut, who met in Connecticut
in September of the same year, and formed the Constitution of
the American Board of Commissioners for Foreign Missions.
This body, which thus emanated from that little secret society of
youth formed at Williams College, in 1807, (of which I esteem
it the happiest point in all my life to have been one of the original
members,) now embraces the entire Congregational and Presbyterian denomination, and employs from a hundred and fifty thousand to two hundred thousand dollars annually in their missionary
exertions.  From this arose the Baptist General Convention,
formed in 1814; and since, more or less distinctly out of the same
range of evangelical influence, the American Bible Society, the
American Tract Society, the Columbian College, the Newton
Theological Institution, and I know not how many other things
of more or less importance.  Glory be to God! attempt great
things-expect great things."
An event will now be recorded, which, considered in all its
singular coincidences and powerful results, was evidently under
the special direction of the great Head of the church. We refer
to the change of sentiment underwent by three of this noble band
on the subject of baptism.  All their early habits of thought and
association, and every feeling of interest, uttered a voice in opposition to this step.  They were entire strangers to the Baptist
VOL. I.-2 E




466i                  LUTHER RICE.
denomination, and as yet they could expect but little support from
them in carrying on the missionary enterprise.  But the mandate
of their ascended Saviour was with them sufficient to determine
their course. What in this circumstance was especially remarkable
appears in the fact that, while Mr. Judson on his voyage was
examining the subject of baptism, Mr. Rice, in another vessel
without any previous concert, was engaged in the same process
of investigation.
Referring to this circumstance, Dr. Carey remarks: "Brother
Rtice was, on the voyage, thought by our brethren to be the most
obstinate friend of Pedobaptism of any of our missionaries.  I
cannot tell what has led to this change of sentiment, nor had'I
any suspicion of it, till one morning when he came, before I was
up, to examine my Greek Testament; from some questions which
he asked that morning I began to suspect that he was inquiring;
but I yesterday heard that he was decidedly on the side of
believers' baptism.  I expect, therefore, that he will soon be baptized."  On the first of November, he was buried with Christ by
baptism, in the City of Calcutta, Mr. Judson and lady having
previously taken the same step.
With respect to the change which was experienced by Mr. Rice,
no doubt can be indulged that it was preceded by the same
prayerful and protracted investigation.  The struggle between
the convictions of truth and prejudice was severe and desperate.
lHe found himself exceedingly reluctant to break the denominational ties which bound him to so many of those in whose piety
he had the fullest confidence, and to unite himself with a people
to which he had been comparatively a stranger. He knew, too,
that in the event of a change he should, with many, subject his
character to reproach, and no longer be recognized as the
authorized missionary of the Board. While all the means of
support would thus be cut off, he was entirely uncertain as to the
measure of countenance which would be given to missionary
operations by the Baptists.  There was no earthly motive in
favor of the change; every selfish consideration was against it.
Under these circumstances we might expect him to ponder well
his steps, and to proceed no farther than the most solemn convictions of duty should require.  During the progress of these




LUTHER RICE.                      467
investigations he appeared as the advocate of infant baptism
whenever he conversed with Baptists, not allowing them to know
the scruples which had taken possession of his mind until a short
time previous to his requesting baptism.
The following extract from the pen of Mr. Judson will be read
with interest, as it throws additional light on this part of the
biography. "Mr. Rice arrived in Calcutta about six weeks' after
those of us who sailed from Salem. At that time I was deeply
involved in the subject of baptism, which I had begun to investigate on board ship, and I soon learned that some of the passengers from Philadelphia were in a similar position, and that Mr.
Rice had rather distinguished himself by reading everything
within his reach and manifesting uncommon obstinacy in defending
the old system.
"Soon after my baptism  he came to live with me, in order to
enjoy better accommodations than he found elsewhere. At first
he was disposed to give me fierce battle; but I held off, and
recommended him to betake himself to the Bible and prayer. He
did so, and lived much by himself, so that I seldom saw him,
except at meals.  But his inquiries, when we met, soon assumed
that cool and solemn air which left me no doubt as to what would
be the result of his investigation.  His mind remained undecided
throughout the month of September; so that, though perhaps he
expected to become a Baptist, he signed the joint letter of the
brethren which you allude to, as a thing of course, though that
letter mentions my change of sentiment as a'trying event,' and
states the inexpediency of our laboring in the same missionary
field. In the month of October, his mind became fully decided,
and he was baptized on the first of November. In all this I discover not the slightest inconsistency, though persons at a distance,
and not acquainted with the circumstances, might make the
desired discovery.
"Both Mr. Rice and myself have been accused of changing our
sentiments suddenly, prematurely, and, of course, through the
influence of interested motives.  The truth is, that a Pedobaptist
examining the subject of baptism, though about convinced of the
truth, is reluctant to communicate the real state of his mind, even
to his nearest friends, lest he should finally resettle in his old




468                    LUTHER RICE.
sentiments, and be ashamed to have it known that lie ever had a
serious doubt on the subject. The consequence is, that when he
can hold out no longer, and the unexpected fact is thrust perhaps
unceremoniously into the faces of his friends, they all stand aghast,
and are ready to ascribe his change to any other than an honest
influence. "
In a letter to his parents, dated November second, Mr. Rice says:
"Whatever may be the consequence of this change, as it respects
the Board of Commissioners and my numerous Christian friends
in America, I cannot say, nor am I very anxious about it, though
by no means indifferent to public opinion or insensible to the
delicacy and serious responsibility of my situation; but let consequences be what they may, I hope nothing shall deprive me of
the consolation resulting from a conscience void of offence. Yesterday, I was baptized by the Rev. Mr. Ward, and enjoyed the
privilege of uniting with the Baptist church in Calcutta in celebrating the sacred ordinance of the Lord's Supper.  It was a
comfortable day to my soul!"
In a subsequent communication, addressed to his brother, he
thus gives vent to his feelings on this subject:  "Little did I
think,, dear brother, when conversing with you respecting Mr. G-.,
that I should so soon belong to the same denomination with hima denomination which I had thought, in no small degree, reprehensible for party feeling and sectarian conduct.  I now believe
that these things are not more justly chargeable to the Baptists
than other denominations of professed Christians. It has, indeed,
been no small trial to me to change my sentiments in a situation
so conspicuous and delicate and so highly responsible, though I
now conceive it to be a distinguished favor of Divine Providence."
These extracts furnish unequivocal evidence that the subject of
this memoir was compelled to unite with the Baptists by the stern
demands of duty. He knew not, as he remarked, what would be
the consequence; but he was willing to trust in the Lord and do
good, believing that necessary guidance and support would be
bestowed. Too many instances are found among the professed
followers of Christ in which worldly policy or convenience is
allowed to control their minds, preventing, if not the performance
of known duty, the investigation of its claims. A distinction is




LUTHER R1ICE.                    469
made between essentials andl non-essentials, and if the former be
complied with, it is considered quite pardonable to dispense with
the latter. This spirit of compromise is far from being consistent
with the devotion which should be cherished by a soul bought
with the precious blood of Christ. It is the result of a selfishness
which would say, I am willing to do what is essential to secure
heavenly bliss, rather than inquire, How shall I best please and
honor him who died for me and rose again?  All must perceive
that the latter question is that which should constantly press upon
the conscience and interest the heart of one who justly contemplates his responsibilities to an infinitely gracious Redeemer.
Thus, for conscience' sake, they were separated from those on
whom they were dependent for support, and it was determined
that Mr. Rice should return to America for the purpose of bringing the interest of pagan nations before the attention of the
Baptist denomination. He sailed for this country in March, 1813.
Upon his arrival he visited a large number of churches, and succeeded in awakening a lively concern for the perishing heathen.
Numerous missionary societies were organized, chiefly by his
direct instrumentality; and in the spring of 1814 the Baptist
General Convention was formed.
Although he, with Mr. and Mrs. Judson, were at once appointed
by the Convention as their missionaries, it was deemed advisable
that Mr. Rice should remain in the United States for the purpose
of forming auxiliary societies and creating a permanent interest
in the mission throughout the entire denomination. Accordingly
he visited almost every part of the Union, and was successful
beyond the most sanguine expectations of the Board.  He continued to prosecute the duties of his agency for several years, and
nothing could exceed his ardor and enterprise in this his favorite
employ. No surmountable impediments were allowed to obstruct
his course, no privations or sufferings were regarded, while he
could in any way promote the cause of his Master.
The following extract from one of his annual reports will furnish a correct specimen of his feelings and habits while engaged
in this agency:"Since the date of my letter of the 19th of June, 1816, I have
traveled 6600 miles, in populous and in dreary portions of country,
VOL. i.                    40




47 0                  LUTITERI RICE.
through wildernesses and over rivers, across mountains and valleys, in heat and cold, by day and by night, in weariness, and painfulness, and fastings, and loneliness; but not a moment has been
lost for want of health; no painful calamity has fallen to my lot;
no peril has closed upon me; nor has fear been permitted to prey
on my spirits, nor even inquietude to disturb my peace. Indeed,
constantly has the favorable countenance of society toward the
great object of the mission animated my hopes, while thousands
of condescending personal attentions and benefits to myself and
the cause have awakened emotions which it is alike impossible to
conceal, or to find terms sufficiently delicate and expressive to declare; and the fact that although so large a portion of the whole
time has been unavoidably taken up in passing from place to place,
I have, besides many other aids and liberalities, received for the
missionary olbject, in cash and subscription, more than $4000,
could not fail to create a confidence of success in the general concern, which nothing but a reverse, most unlikely to occur, can
possibly destroy. This fact, too, is the more animating and sustaining, because, while the sum is but little larger than what passed
through my hands last year, the time of collecting it has been
considerably shorter, and a much smaller proportion of it consists
of remittances from mission societies; remittances being this year
made by the delegates to the convention. This, therefore, in conjunction with the multiplying of mission societies, especially considering some other things not necessary to be here mentioned, marks
decisively a regularly growing increase of evangelic missionary zeal;
and who can repress the exclamation, the Lord hath done great
things for us! blessed be the Lord God, who only doeth wondrous things; and let the whole earth be filled with his glory!"
Among other objects which earlier engaged the attention of
MIr. Rice was the cause of education. Hle saw the necessity of
elevating the standard of ministerial improvement among the Baptists, and applied himself with unwearied diligence to this work.
In 1821 the Columbian College Was chartered, and commenced
its operations under most favorable auspices.  At that time but
few colleges and seminaries of learning had been fostered among
the Baptists.  It was deemed by Mr. Rice an object of vital importance to rear a central institution of high literary character,




LUTHER RICE.                      471
which should collect the most promising talents of our country,
and afford facilities for the education of those young men who
might be licensed by the churches to preach the gospel.  The
history of this institution is well known. For its welfare he spent
the best of his days. Although it has not answered all the expectations of its friends, it has been eminently useful.  Many of the
best and most talented of our ministry have been educated within
its walls.
Some have been inclined to attribute all the reverses of the college to the mismanagement of its agent. That in some things he
did wrong, it will not be denied, and it will also be conceded that
as a financier he was not skilled; but there were others who equally
with him were entitled to a share of the blame. In 1826 the college was separated from the Baptist General Convention, and after
this period he ceased to be the authorized agent of the board. He
however continued to employ his time and talents in endeavoring to
relieve the institution from its heavy embarrassments. To the end
of life this object engrossed his chief attention.  Still he was not
indifferent to the various other plans of exertion connected with
the spread of the RPedeemer's kingdom.  Is conversation in the
social circle, his pulpit labors, and his addresses at associational
and missionary meetings, were all powerfully influential in exciting
the spirit of universal philanthropy. Although it may be doubted
by some whether he did right in not ultimately joining his early
coadjutors in the mission field, there is decided proof that the
Baptists of this country owe more to him in regard to the education and mission cause than to any other man.  It is questionable
whether many other men among us have, with such unwearied
assiduity and disinterested devotion, given themselves to the interest of truth and righteousness.  In the Southern States, and
especially Virginia, his influence will be felt while time endures.
From his earliest labors as an agent he was exercising a power
over men's minds, and giving them a holy direction. Eternity
alone will develop the amount of good which has been effected by
his instrumentality.
It will be gratifying to the reader to know that the first impulse
to labor for the dying heathen which the devoted Kincaid received,
was produced by one of Mr. Rice's sermons.  In a letter from




472                    LUTHER RICE.
Mr. Kincaid, dated February 12th, 1835, he thus writes: "It is
impossible for me to forget the first, and the only time I have ever
had the pleasure of seeing you.  I heard you preach three times
in the course of twenty-four hours, on the subject of carrying the
gospel to benighted India. From that day onward I thought of
the heathen world; an impression was made which time could not
efface, and I began to pray for pagans of every land. Your
preaching, which first led me to think of being a missionary among
the heathen, is as fresh in my mind as though it was but yesterday. "
The limits of this sketch will not permit us much farther to contemplate the labors of this devoted man.  From the ample materials collected, the biographer has already, in a distinct volume,
selected and arranged facts which cannot fail to interest the reader.
A brief reference to the character of Mr. Rice will now be added
from the pen of Dr. Jonathan Going: "He possessed a vigorous,
discriminating, and comprehensive mind.  There were in its constitution the stamina of mental greatness, and it had been well
trained by a good education, and enriched by reading, acquaintance with society, and much reflection.  He took enlarged and
accurate views-of all subjects which fell within the circle of his
observation.
"He had great decision of character. Indeed this may be said
to have been his distinguishing characteristic.  He was naturally
ardent and adventurous, and felt great confidence in his own
powers, and the circumstances in which he was placed tended to
fix and consolidate this trait of character.  When he returned to
this country, and entered on a course of efforts to sustain foreign
missions, the enterprise was new to our people, and they were
without the lights of experience; all turned their eyes to Mr. R.
as a kind of oracle, and his opinions were almost of course adopted
And as he became acquainted with those with whom he was associated, it is not improbable that he perceived that generally, however ardently attached to the cause of missions, they would not
add much to him in conference, and, of course, that he must consult himself chiefly, in order to accomplish the object before him.
Besides, lie met with no small measure of opposition from many
who should have strengthened his hands and aided his efforts;




LUTHER RICE.                     473
and opposition tends greatly to strengthen the decided cha.
racter. And again, he at length found himself deserted by many
who had stricken hands with him, and from wholl he seemed
to have a right to expect better things; and desertion, too; more
than almost any other thing, seems to strengthen such a mind,
though it may break down one which is naturally feeble and
irresolute.
"We have proof of this trait in his character, not only in his
enterprise of awakening the denomination to missionary effort,
and his perseverance in efforts to accomplish it amid discouragements, but especially in the pertinacity with which he clung to the
college when it was nearly deserted by its friends, and apparently
sinking under its misfortunes. And an illustration of it is afforded
in an incident which occurred in 1832.  While at Providence,
Rhode Island, Mr. R. had a slight paralytical affection, and was
informed, by the attending physician, that he would probably be
soon visited by a recurrence of the shock, which would terminate
his life.  A friend asked him if he was ready to die.  To the inquiry, he replied:'Yes, though I should like to bring up the college first.' This is almost an instance of'The ruling passion strong in death.'
It is not improbable that this attribute of character betrayed him
into some imprudences, which were in the issue as much regretted
by himself as they were by others.
"He was eminently disinterested. For twelve years be labored
incessantly and laboriously for the small pittance of $400 per
annum beyond his traveling expenses.  We doubt whether there
was an individual in the United States who endured so much exposure, who traveled so extensively, and who at the same time
preached so much; and we doubt, also, whether there are more
than a very few who could endure so much.  To meet the wants
of the college, he eventually relinquished all these small savings,
together with some $2000 or $3000, which he inherited as a
patrimony; so that in 1826,he was without a cent in the world.
From that time till his death, he traveled almost constantly to
preach and to collect for the college, without the least support
from the college or salary from any other institution.  Indeed,
40*




474                    LUTHIER RICE.
we believe that he, in a great measure, defrayed his traveling expenses from the sale of a few religious books, while the balance
was borne by individual friends, who also furnished him with his
wearing apparel. And, at his death, we suspect that his horse
and sulky constituted all his earthly treasure, and these he
directed to be forwarded to Washington, saying that all belonged
to the college.  And though some of his enemies maliciously accused him of embezzling funds committed to his charge, and
though many doubted the wisdom of some of his plans, it is believed that no man acquainted with the facts even suspected him
of speculation or dishonesty. In a word, if we have ever known
a disinterested man, that man was Luther Rice.
"Mr. rice was distinguished for great elasticity of mind, and
an exuberant flow of animal feeling. He was apparently always
cheerful and always buoyant with hope. We remember hearing
his eldest brother say of him:'Luther always looked for prosperity, and he always expected that to-morrow would be not only
a fair day, but a little fairer than to day.' This cheerfulness of
temper sometimes led him into slight improprieties, which were
spoken of with regret by his friends, and seized on by the enemies
of the great cause he advocated as an argument against his piety,
though those who knew him best believed him a genuine Christian. For the last few years of his life, however, he was more
solemn in his manner of conversation, and uniformly devout in
his habits.  His cheerfulness was evidently chastened into greater
sobriety, and there is every reason to believe that his heart was
more fully sanctified. We believe that he admitted and lamented
his former levity; it seems to have been his temptation, as despondency, or fretfulness, or pride, is that of others.
"He was a sound divine and an able preacher.  Hle was wellgrounded in the great doctrines of the gospel, and exhibited its
truths in the proportions they bear to each other in the Scriptures.
His sermons were well digested and skillfully arranged.  They
were usually delivered with a good degree of unction and in an
impressive manner.  He preached at once to the understanding,
the conscience, and the heart. Had he devoted himself to literary
or theological studies, he would have shone as a scholar or a theologian.  Had he entered exclusively on the ministerial office, he




PETER -NELSON.                   4r75
would have acquired distinction as a preacher and a pastor. Or
had he returned (according to his intention when he left India)
to the missionary field, he would have occupied a rank with the
venerated Judson, to whom in very many respects he was in noways inferior. As it was, he did not live in vain. So far from it,
that the Baptist denomination in the United States have had
scarcely his equal among them, and to few are they more indebted. That he had faults, his friends admit, and he lamented;
but he had redeeming qualities, which entitle his character to
universal respect; and his memory will be cherished by all who
knew him well, and most affectionately by those who knew him
best and longest."
After an illness of three weeks, this laborious servant of the
Redeemer closed his mortal career at the house of Dr. R. G.
Mays, Edgefield District, South Carolina, on Saturday, September 25th, 1836.  His remains were deposited near the Pine
Pleasant Baptist  Meeting-house. The South Carolina Baptist
Convention have caused a large marble slab to be placed over his
grave.
PETER NELSON.*
WE regret our inability to give more than a very imperfect
sketch of ELDER PETER NELSON. It was expected that a memoir
would be furnished by one who was well acquainted with the prominent incidents of his life, and admirably qualified to present
those incidents in an interesting point of view. This memoir not
having been received, and being unwilling to pass over in silence
one who contributed much to elevate the character of man, we
determined to insert the following hasty sketch. Virginia is
much indebted to Elder Nelson, about forty years of his life
having been devoted to the arduous and responsible duty of instructing youth; and he lived to see an evidence of the success
of his efforts, in the elevated station and valuable services of
* Prepared by Thomas IH. Fox.




47 6                  PETER NELSON.
many, the unfolding energies of whose minds received his fostering care.
We have a striking illustration of his high appreciation of intellectual attainments, and the extensive liberality of his heart, in
the promptness with which he received, both into his family and
school, those who possessed not the means of obtaining an education; and he received a rich reward in the brilliant career, the
invaluable efforts in the cause of God and of fallen man, of some
who were the recipients of his liberality, as recorded on the
pages of this volume. Mr. Nelson, after completing his course
of studies at William and Mary College, returned to Hanover,
his native county, and entered on the duties of his profession.
After a few years, he united himself with the Episcopal church,
and was ordained to the work of the ministry.  He soon located
himself permanently at Wingfield, and established there an academy, whose recollection is intimately associated with some of the
greatest men who have adorned the bar or councils of his native
State.
About the year 1807, his companion became deeply concerned
upon the subject of religion, and anxious to unite herself with the
Baptists, a denomination held by Mr. Nelson in utter contempt.
In his opposition, he prevented her from visiting their meetings,
or even hearing what the "babblers might say."  This, however,
she never failed to do, whenever an opportunity offered; such was
her very great anxiety upon the subject, and her sense of obligation to Jesus Christ.  Mr. Nelson, no doubt anxious for the
safety of his companion, and desirious to reclaim her from the
errors of her way, searched daily the Scriptures for arguments to
accomplish his purpose; and, after a very critical examination of
them in the original text, (in a knowledge of which he was surpassed perhaps by no scholar of his day,) he became convinced
of the necessity of immersion, and forthwith obeyed his Lord, by
being buried with her in baptism, which ordinance he received
at the hands of Elder Andrew Broaddus, about 1808 or 1809,
after having been an Episcopal minister for upwards of twenty
years. He died on the fifteenth of February, 1827, as says his
physician, like a philosopher and Christian.




JAMES D. M'ALLISTER.                 47 
JAMES D. M'ALLISTER.
JAMES D. M'ALISTER, between the years 1823 and 1834, was
devotedly engaged in the ministry of reconciliation; most of the
time in Eastern Virginia.  It is to be regretted that very few
particulars respecting his life have been furnished to the biographer, although considerable effort has been made to obtain them.
After he commenced his ministerial career in Pittsylvania, the
county which gave him birth, he spent twelve months or more
with that eminently devoted man of God, Abner W. Clopton.
Being most of the time in the society of his talented instructor, and
having the advantage of an excellent library, he greatly improved
in general knowledge, and thus, to some extent, was supplied a
deficiency occasioned by the want of early education.
During his residence in Charlotte County he assisted Mr. Clopton in the labors of the pulpit, and rapidly grew in the estimation
of the people, as destined to become one of the most useful of Virginia's sons. He occupied his time for several years in itinerating,
after which, with the advice of his instructor, he accepted the pastorate of the First Baptist Church in Lynchburg, at their special
invitation. This position was occupied more than twelve months.
Under rather discouraging circumstances he labored with much
activity in pastoral employments, devoting his leisure time to
study. To some extent he was successful in promoting the welfare of the church.
When the Virginia Baptist Education Society commenced its
operations, he was induced to become one of its beneficiaries, for the
purpose of still further improving his education. He entered the
family of Elder Edward Baptist, under whose tuition the society
had determined to place its young men. It is not thought he
made much progress while with Mr. Baptist, as he had acquired,
by frequent changes of location, such habits as were unfavorable
to severe application. Besides, an interesting revival of religion
commenced in Powhatan County, in which he was laboriously engaged; indeed he was one of its principal instruments. After




4 78               CRISPIN DICKENSON.
having engaged for several months in preaching from house to
house, and reaping the field, which was then white unto the harvest, at his request the Education Board were induced to give him
an honorable dismission from their care that he might employ
himself wholly in the duties of the ministry.  He afterwards
labored in Richmond and its vicinity, in Charlotte, Halifax, and
Bedford, with much success. In the last-named county he closed
his days, at the house of Captain B. Sydnor, in the year 1834.
These few allusions to the life of this estimable young man are
mostly derived from the memory of the writer. The Lord honored
him as the means of much good to many of his fellow-men,
although he was removed by death when not more than thirty
years of age. The style of his sermons partook of the florid; his
language was grammatical, and quite appropriate; while his manner
was animated and frequently impassioned. Usually he commanded
the deeply interested attention of his auditors. By all who knew
him intimately, he was regarded as a devotedly pious servant of
Jesus Christ.
CRISPIN DICKENSON.
ALTHOUGH the name of this servant of God was enrolled with
the ministry of reconciliation but for a brief season, it will be
gratifying to many to preserve a memorial of his character and
labors.  He was born in Pittsylvania, November 19th, 1787. In
his twenty-fifth year he was the subject of conversion, and joined
a church in his native county. For several years he remained a
private member, exercising a good influence, and adorning the
doctrine of God his Saviour. But it was the will of his Master
that he should not remain in obscurity.  The field of ministerial
labor was spread open before him, and he was invited to enter it.
He was ordained March 24, 1827, and took charge of Locust
Union Church, on Pig River, and Ararat, on Sandy River.
For these churches he labored with commendable fidelity, and
was not left without tokens of Divine favor. The word preached




JAMES O. ALDERSON.                 479
was made the wisdom of God, and the power of God unto salvation. In both of these churches, within two years after his ordination, a revival of religion was experienced.  The dormant
powers of the saints were aroused.  Their long-neglected harps
were taken down from the willows, and a holy activity began to
characterize all their exertions. As a necessary consequence, an
interest in favor of eternal things was soon awakened among
the unconverted. God's blessing descended, and the cry was
heard, " what shall I do to be saved?" lNumbers were brought to
understand and rejoice in the plan of salvation through the atonement of Christ, and were added to the churches.
During this time of ingathering, ELDER IICKENSON, in season
and out of season, labored in preaching the word, while his
talents continued manifestly to improve.  His influence among
the churches over which he presided, and in the Roanoke Association, more and more enlarged. But he was not long allowed
to retain his station in the field of labor. The Lord, in his inscrutable wisdom, determined to summon him tothe world of spirits.
How long he was sick is not known by the writer, but in his last
hours he manifested much composure, willingly resigning himself
into the hands of his Redeemer.  He died October 28th, 1832.
JAMES O. ALDERSON.
JAMES O. ALDERSON, the youngest son of George and Sarah
Alderson, and grandson of the Rev. John Alderson, was born in
Kenhawa County, October, 1800. At four years of age his father
died, leaving a wife and seven children; shortly after the death
of his father, his mother removed to Monroe County, and settled
on Greenbrier River; in this neighborhood he lived with his
mother until he was about nineteen years of age.  Possessing a
weak constitution, and having by this time acquired a limited
education, he left his mother in the care of an older brother, and
commenced teaching school. During his earlier years he was




430                JAMES O. ALDERSON.
much exercised on the subject of religion; but mingling with the
world, these impressions would wear away, and he would again
and again seem much carried away with its pleasures.  Shortly
after his marriage, which was in his twenty-fifth year, he again
began to think seriously upon eternity. He was often awakened
to a sense of his condition, and was at length brought deeply to
feel the necessity of a change in his heart. In his twenty-seventh
year he became a member of the Baptist church.  Subject to
melancholy, and often doubting his own acceptance, be still manifested the purpose of his heart to follow his Redeemer. From
the first of his profession of religion he seemed much impressed
with the condition of his fellow-sinners, and determined to devote
himself to the great work of inviting them to Christ. Immediately
after his baptism he commenced and continued exhorting sinners
within the bounds of the church for twelve months, when he was
licensed to preach, and was ordained at the Greenbrier Association, September, 1830.
From the period of his ordination he became a most zealous
laborer in the vineyard of the Lord. He engaged as a missionary
in the Geeenbrier Association, under the direction of the Central
Committee, and never did any man more rapidly improve. During
the.year 1831 his efforts were attended with evident tokens of
Divine approbation.  Many seals were given to his ministry.
Between eighty and one hundred were baptized by him in this
year. Through the inclement season of the winter months he
continued his indefatigable labors, though his constitution was
evidently declining. He ceased not to preach until within about
two weeks before his death, when he returned home scarcely able
to sit up. He died of consumption, the 13th of April, 1832.
In the early part of his last illness he seemed to have the most
humbling sense of the depravity of his heart and the infinite
purity.of God, which filled him with doubts and fears as to his
state; these, however, gave way, after a day or two, to a calm
serenity, and humble confidence in his Redeemer, which continued
with him to the last. Ile left a wife and three children to mourn
his death; and long will his removal be mourned and his memory
cherished by the churches that enjoyed his short but useful labors.




RUFUS CHANDLER.                   481
RUFUS CIIANDLER.
RUFUS CHANDLER was born in Pomfret, Windham  County,
Connecticut, May 26th, 1785, of parents who occupied a very respectable station in society. At an early age he gave evidence
of possessing a vigorous mind, and an ardent desire to acquire
useful knowledge. His father hailed these indications with delight,
and determined to afford his son the means of gratifying his desire. He was sent to the best schools in his native town until he
attained his sixteenth year, when he left the paternal roof for
Plainfield Academy.  In this institution he pursued his studies;
and at the expiration of one year, his friends considering him prepared for an advantageous entrance into college, he removed to
New Haven, and with credit entered the freshman class of Yale
College in his seventeenth year.  At the expiration of four years
the degree of A.M. was conferred upon hlim, having previously
obtained that of A.B.
In the spring of 1806 he was invited by several intelligent genr
tlemen to take charge of a school in Hanover County, Virginia;
and having embraced the offer, continued in their immediate
neighborhood for several years. In the summer of 1812 he became
a Christian, and, recognizing his duty, he determined forthwith
to obey his Lord, by being buried with him in baptism, which
ordinance was administered by Elder Andrew Broaddus. Previous to descending into the water, Elder Chandler addressed a
large assembly on the vital importance of religion, and gave his
own views on the mode and design of baptism, as derived from a
critical examination of the original text.
In the fall of this year he was united in marriage to Miss Nancy
W. Trevillian, daughter of Mr. Thomas Trevillian, of Caroline
County; and in the year 1815 he removed to that county, with a
view to a permanent location. Here he prosecuted his profession
for several years, receiving quite a liberal patronage; but, admonished by declining health, he abandoned it for the more active
pursuits of agriculture. On the 13th of June, 1830, he was orVOL. I.-2 F               41




482                  RUFUS CHANDLER.
dained to the gospel ministry, by Elders Spilsbe Woolfolk, Henry
Ieeling, and Eli Ball.  It has been already observed that Elder
Chandler's declining health had induced him to abandon a sedentary life for the more active pursuits of agriculture, and while we
have every reason to believe that the change of his habits contributed to his stay among us, yet the seeds of disease were never
entirely eradicated.  At the time of his ordination he no doubt
entertained the hope that he would be enabled to enter upon the
arduous and responsible duties connected with the ministry. This
hope was but partially realized: the church at Burruss', however,
with which he had associated himself on his removal to Caroline,
being at this time deprived of the services of a regular pastor,
solicited his aid, and was regularly supplied by him, whenever his
health would permit, until they obtained the services of a pastor..
During the time Elder Chandler served the church at Burruss', a
revival commenced which continued for some months, and in
which sixty or eighty were added to their number.
Elder Chandler was not only a classical scholar, but a literary
man; so far from supposing a collegiate course embraces everything necessary to be learned, he considered it only a foundation
upon which to erect a superstructure of useful knowledge; and, possessing a talent for investigation, he made considerable attainments
in science. He was very remarkable for neatness and order in all
his business; the most casual observer could not fail to admire the
systematic arrangement of everything around him. His attention,
however, was more particularly directed to literary subjects. His
library comprised some of the most valuable works, especially
those connected with theology.
Much of Elder Chandler's time was devoted to the study and
critical examination of the Scriptures; and, considering them as
the only infallible standard of faith and practice, he never failed
to urge on all around him the propriety of consulting them. His
preaching was not very animated, but always instructive, and occasionally quite impressive. He was a warmn advocate of benevolent effort, a liberal contributor to the different societies organized
for that purpose, and earnest in his endeavors to interest others
in their behalf.  The temperance cause found in him an ardent
supporter; and on all suitable occasions he feelingly portrayed the




RUFUS CHANDLER.                     483
miseries resulting firom intemperance, and forcibly sustained the
views of the advocates of abstinence.
It is very certain that the last years of Elder Chandler's life
were characterized by increased devotion to God, zeal in his cause,
and anxious solicitude for the salvation of dying man; and as an
evidence that this impression is not confined to the writer, he will
here introduce a paragraph or two from the obituary notice written
by Elder Andrew Broaddus, in which he says: "The latter part
of his Christian profession shone with much more brilliance than
the former part.  But if the early stage appeared more dim and
cloudy, how pleasant was it to find, that after a season of special
revival, which he seems to have experienced, the light broke forth,
and continued to shine on through the infirmities of nature, till
death dismissed him to a brighter state! His retired habits, and
his frequent bodily infirmities, seems to have circumscribed his
ministerial operations, and confined them to narrow limits, but his
preaching was of the intelligent and evangelical order, and by no
means destitute of a degree of spiritual unction; while his zeal for
the prosperity of religion manifested itself in more than verbal
professions. Extracts from some of his letters would show how
desirous he was to encourage his brethren in the work of faith and
the labor of love, while bodily indisposition prevented his taking
a part in active exercises.' He was,' says an intimate friend of
his,'one of the most scrupulously exact persons, in all his transactions with men, I ever knew.' And along with this disposition,
it may be added, there went a cordial sociability toward his particular friends, that naturally drew forth a return of affectionate
esteem. Of this, the writer of this article, among others, may be
allowed to bear witness."
During his last illness he frequently spoke of death with that
composure of feeling, that serenity of mind, which can be experienced only by those who profess the blessed hope of a resurrection to life. To a particular friend, he said, " We have spent
many happy moments together; I hope we shall spend many
more in heaven."  Just before his death, shaking hands with his
eldest son, he uttered his last articulate words: "Farewell! I
am going home."  Thus died, at Little Yale, in the County of
Caroline, on Tuesday, 18th of July, 1837, in the fifty-third year




434                  JOSEPIJ GOODE.
of his age, Elder Rufus Chandler, leaving behind him  an
afflicted wife and five children to mourn the bereaving stroke,
and a circle of friends and brethren in whose recollections his
name will be embalmed.
JOSEPH  G OODE.
JOSEPH GOODE was the son of Elder John Goode, and was born
in Chesterfield County, April 4th, 1776. He had serious impressions at the age of eight or ten years, and would often hold conversation with his brothers on the subject of religion. Resolutions
to seek the salvation of his soul were made, but would relapse
again into a state of unconcern.  Being well brought up, he
scarcely ever, if at all, committed an act known to any that would
have placed him under the censure of a well-disciplined church.
In 1799 a revival commenced in the bounds of Skinquarter
Church.  He had long been waiting on the ministration of the
Word without deep feeling, but about this time, at a night-meeting, the Spirit of the Lord reached his heart, and he was compelled to cry aloud with anguish. He extended his hand to a
brother, with whom he had freely conversed on eternal things, and
assured him he must turn or perish. His convictions were deeply
pungent. In the fall of 1799, while securing his crop, deliverance
was realized.  His countenance bespoke the change, and constrained his friends to believe he had passed from death unto life.
He soon made a public profession of religion, and was baptized
by Elder Charles Forsee, attaching himself to Skinquarter Church.
Shortly after he was chosen deacon of the church.
After some time he reached the conclusion that there was something required at his hands in warning his fellow-beings of their
dangerous situation. He soon commenced the work of exhorting
them  in the name of his Master, and, after a few years, was
ordained to the gospel ministry by Elders Forsee, Martin, and
Leigh. Feeling the great responsibility of his station, he would
sometimes, in the early part of his labors, desist, requesting others




NOAH DAVIS.                      485
to take his place.  His talents or acquirements were not such as
to command the admiration of the highly cultivated.  He was,
however, gifted as an experimental preacher, and, at times, was
exceedingly forcible in the elucidation of doctrinal subjects, and
pungent in his appeals to the conscience.  His countenance
usually lighted up with a smile as he dwelt on the lovely character
of Jesus and recommended him as the Saviour of the lost.
In his intercourse with men his uprightness of conduct gave
evidence that he loved the law of God.  He was much beloved
by many and respected by all.  Though his ministerial career
was short, it was well spent.  He seemed to have some presentiments of his'approaching dissolution, and communicated them to
his family before he was arrested by disease. On Friday, the 13th
of October, 1823, he was confined by a sudden attack of sickness,
and in little more than a week his spirit took its flight to a
better world.  On his dying bed he enjoyed much of the love of
Jesus, and was confident of dwelling with him forever.
NOAH DAVIS.
How mysterious are the appointments of Him who worketh
all things after the counsel of his own will! Verily, he is a God
that hideth himself! His footsteps are in the great deep! Among
the intricacies of Divine Providence is to be numbered the early
removal by death of godly and useful ministers of Jesus Christ.
If the wisest and best of human beings should be allowed to
decide, it would be thought more conducive to the interest of
man and the glory of God to retain able ministers of the [New
Testament until their physical natures were worn out, and there
was no further capacity for efficient service.  It would be one
feature of the economy which they might devise, to "spare useful
lives."  So rarely is the cause of Christ advocated by men who
unite eminent attainments in holiness with a high order of intel.
lect, that it would be thought unwise soon to release them from
their stewardship.  But as the heavens are higher than the earth,
41*




486                    NOAH DAVIS.
so are God's ways higher than our ways, and his thoughts higher
than our thoughts.  He is himself the author of all those gifts
which the church has received.  He entertains an unchanging
regard for her interests, and his wisdom is as perfect as his love.
While therefore the precise design of such removals are unknown
to us, we may still believe them right and rejoice that the Lord
God omnipotent reigneth.
Momentary sadness came over many a heart when it was announced that NOAH DAVIS was no more. The importance of the
station he filled; the loveliness of his character and the extended
influence which he had gained in our denomination, all rendered
the bereavement deeply painful. But he has gone to his reward,
and his M'aster, whom he served, can multiply laborers an hundred-'fold and send them into the field. This mournful event will have
resulted in good if it has, in any measure, begotten in the churches
an humble dependence on the Lord of the harvest to supply the
deficiency which everywhere prevails. It is believed, too, that
the bright example of Davis will long exert its influence among
men. Hie being dead, yet speaketh. In the brief record which
this memoir will furnish, the desire is cherished to hold up, for
the imitation of all, his heavenly spirit and self-denying activity.
The subject of this sketch was a native of Worcester County,
Maryland.  He was born July 28th, 1802.  His parents were
eminently pious members of the Baptist church.  In their family
arrangements they adopted that course which was most likely to
result in the eternal welfare of their offspring.  Noah, their firstborn, was the object of special anxiety, and his infant mind received
impressions which were never erased.  Doubtless many a prayer
ascended from her who watched over his childish years and who
early taught him to think of spiritual realities. She, like Hannah,
had given this child to God, and was strong in the faith, giving
glory to Him.  With unwavering confidence her heart rested on
the assurance that when he was old he would not forget the
instructions he had received.  Happy is the man who is born of
such parents. Though piety be not hereditary, the influence of
pious counsels and example must be salutary.  Such was the
effect on him to whom reference is now made. He always considered ii; one of the richest blessings conferred on him to be the




NOAH DAVIS.                      437
child of devout parents.  In alluding to this subject he says: "I
was the first child the Lord gave my parents, and my mother,
who before my birth had dedicated me to Him, named me Noah,
believing that I also should be made a preacher of righteousness.
Of course, no pains were spared by my parents to instruct me in
religious truth and bring me up in the fear of the Lord. Though
they had the grief to see me, like others, taking the downward
course and drinking in iniquity like water, yet my mother held
fast her first impression, that I should be ransomed by electing
love and made to preach the word of God to dying men."
When quite a child he gave indications of natural sprightliness
of mind. His active, restless spirit sometimes caused painful
fears to arise in the bosom of his pious parents concerning his
spiritual welfare. They saw the influence of a depraved heart
united with a warm temperament, and they dreaded the result
when he should be brought in contact with the temptations of the
world. As he advanced in years he was quite disposed to indulge
in ambitious projects. He seemed eager to engage in great and
difficult enterprises.  He often thought and spoke of casting
himself amid the perils of military life. The fires of patriotism
burned in his youthful bosom and he panted for the field of battle.
But He, in whose hands are the hearts of all men, was preparing
him for other employments.  It was to be his honorable lot to
unfurl the banner of the Prince -of peace. His was to be a bloodless warfare. "Thanks be to God," said he, after his conversion,
"that I have undertaken, in his name, to fight for another kingdom than that of this world, and to serve under the High Captain
of salvation."
From earliest childhood he manifested a fondness for reading,
and would frequently separate himself from his youthful companions
and spend hours in the perusal of some favorite book. At school
he was studious.  There was, however, at that time, but little
promise of succeeding as a public speaker.  "While at school,"
he remarks, "whether from diffidence or some other cause, I could
at no time take a part in the exercise of public speaking, a proof
that I was not then preparing for my present avocation."  His
education, while with his parents, was such as could be obtained
in the common schools of the country.




438                    NOkH DAVIS.
He was not more than sixteen years of age when he was
engaged as a merchant's clerk in the City of Philadelphia. The
individuals by whom he was employed were pious men, and
scrupulously guarded the morals of those placed under their
charge.  The parents of young Davis, in seeking a-situation for
their son, were not willing to disregard his spiritual good, but
sought and found employers who feared the Lord.  This is a
subject concerning which all parents should be solicitous. On the
connection in business which ail inexperienced youth forms may
depend his whole future destiny.  Especially is it important, in
this particular, to exercise caution when young men exchange the
simple habits of a country life for those of towns.  So numerous
and fascinating are the temptations of a city that the unwary,
without the restraints of some judicious guardian, are liable to' be
lured into the path of ruin.
Previous to his removal to Philadelphia, he was not the subject of any peculiar religious feeling. Notwithstanding the deep
concern which his parents had always evinced for his salvation,
he remained a thoughtless youth, without hope and without God
in the world. But he had not long resided in Philadelphia before the influence of truth was felt.  The gentleman with whom
he lived insisted (much against his inclination) that he should
regularly attend public worship. Almost imperceptibly was lie
led to the discovery of the exceeding sinfulness of sin.  He thus
describes some of the leading circumstances which resulted in his
conversion.  Speaking of his settlement in Philadelphia, he says:
"Prior to this time I had no abiding impression of my state by
nature, nor of the awfulness of my standing before God. It was
in Philadelphia that my vile heart first revolted against attending
strictly on the worship of the Sabbath day. I was now compelled to labor throughout the week, and surely, thought I, Sunday at least may be my own. But in vain were my murmurings.
My respected employers knew the worth of immortal souls, and
acted upon the good resolution that they and their's should serve
the Lord."
The account of his first exercises in religion is thus given by
himself: "I cannot remember any particular sermon that had a
more than usual effect upon my mind.  If my mind was ever




NOAH DAVIS.                     489
operated upon by the Holy Spirit, it was in a manner silent and
calm.  The first material change of life, that I remember, took
place in the winter of 1818-19, when I found myself almost imperceptibly led to the practice of daily prayer, and on Sabbath
afternoons I spent my time in reading and prayer. Under this
change of my views and habits, I began to hear the word of God
with increased attention, and obtained a better comprehension
than I had previously had of Divine things. I began to acquire
a greater relish for the services of the sanctuary, and attended
upon them more from choice than compulsion.  The administration of the ordinance of baptism, in Sansom Street Church, had
several times a very powerful effect upon my mind.  Shortly after
this I wrote to my parents, informing them of my religious exercises and of my desire to become a member of the church of
Christ. They were the first to whom I made known my feelings
and sentiments in relation to the concerns of my soul. I mentioned my exercises to Mr. Fassit, at the same time requesting
him to state my case to Dr. Staughton, who was then pastor of
the Baptist Church in Sansomr Street. This he did, giving the
doctor an account of my experience, with which he appeared to
be satisfied.  After examination, the church consented that I
should be baptized at their next regular meeting, which took
place July 4th, 1819. I had made known my intention to be
baptized on that day, and to my surprise my father came from his
distant residence to Philadelphia at that time almost purposely
to witness this scene.  Indeed it appeared to be one of a very
affecting kind to him.  In the afternoon of that day I was
received into the visible church by the right hand of fellowship, presented by Dr. Staughton, the pastor, and for the first
time partook of the Lord's Supper.  Oh what a day to me!
With what regret should I remember how poorly I have sustained the profession then assumed. In the church of which I
became a member I found the interchange of religious affection
most delightful; the services of the sanctuary became interesting, and I could sing-'There my best friends, my kindred dwell.'"
Thus was he held by a way which he knew not. His subsequent history proves the reality of the change he professed when




490                     NOAH DAVIS.
he was buried with Christ in ba.ptism.  Having recognized himself as saved by grace, he felt anxious to be employed in any way
which might be conducive to the Divine honor.  His soul was
moved, too, with compassion for dying men.  HIe saw them
exposed to eternal burnings, and longed to warn them of their
danger. Though his prospects in worldly things were encouraging, he could not be satisfied to remain in Philadelphia.  Those
with whom he lived cheerfully relinquished his services, and he
returned to his father's house, resolved to embrace every opportunity of speaking in behalf of his Master's cause.  By letter, he
united with the church in Salisbury, Maryland. It was soon perceived that he possessed useful talents, and he was licensed to
preach July 9th, 1820.
At the time he became a licentiate, he was only eighteen years
of age. Although he had obtained from various sources much
valuable information, he was impressed with the importance of
still further improvement to qualify him thoroughly for the work
of his ministry.  In the following November he joined the Literary and Theological Institution under the care of Dr. Staughton
and Professor Chase.  When the Columbian College went into
operation, in 1821, he removed to Washington, and there continued his studies.  He did not remain until he completed his
education. Although he was making commendable progress,
and might have risen to eminence in scholastic attainments, yet
his ardent desire to enter the field of labor prevailed over the
love of literary distinction.  He refers to this subject in the following language: "I entered the freshman class, and looked forward to the end of my course of study, when I should go forth
to preach the gospel wherever my Master might send me.  But
as to preach the gospel was the leading motive of my heart, I
began to look on the intervening years of study with some degree
of uneasiness, especially as the directors of my education had
determined to give me a thorough course, which would require four
or five years more.  I resolved, therefore, to leave college at the
end of the current term, and to throw myself on the providence
of God, with entire devotion to his work."
With reference to this particular circumstance, and the possibility that some students might be disposed injudiciously to imi



NOAHT  DAVIS.                     491
tate the example of IM[r. Davis, Professor Knowles makes the
following observations: " Soon after he entered the freshman class,
he resolved to leave college.  His health was not firm, and he
feared that he could not prosecute, to the end, the course of study
which he had commenced.  He acccordingly left the institution
in the summer of 1823.  This measure, I may say with entire
affection for his memory, did not meet with the approbation of
niany of his best friends.  My dear brother acted conscientiously,
but I thought, and still think, that he mistook, in that instance,
the path of duty.  I should not now allude to it, were I not fearful that his example might have some influence on other young
men who may be impatient of study, and may rush into the field
without his talents, piety, and zeal. It is no proof that he judged
rightly, because he has been useful.  Such a man could not fail
to be useful in almost any circumstances.  But how much more
useful might he not have been, if his powerful mind had been
thoroughly disciplined and amply furnished with good learning!
That he has died young, is no argument. All students are liable
to die before they complete their studies.  Many have died in
college, or at the theological seminary, or in a year or two after
their settlement as pastors.  Was it, therefore, unwise to spend
any time in preparatory study?  The plain rule of duty is, to
aim at the greatest usefulness and to make the most thorough
preparation which God's providence permits.  The length of
our lives is a point which God decides at his pleasure.  It
alters not our duty.  We may live many years, and we must
not disqualify ourselves for prolonged usefulness by calculating
on a short course and making a stinted provision. If a man
is to die young, there is so much the more need that he increase
his power as much as possible, so as to do much in a little time.
Life is not to be measured by years, but by the amount of useful
labor done; and if a man can so multiply his talents as -to do
in one year more than he could otherwise accomplish in five, the
church will be a gainer, though he should die early; and his
education, we have reason to suppose, will make him a fitter
instrument for his Master's use in the next world."
There is some reason to believe that Mr. Davis himself considered his abandonment of study premature, and regretted that




492                    NOAH DAVIS.
he had taken this step.  In 1825, he addressed a letter to one of
his young brethren in the ministry, urging him to obtain an education before he made a permanent settlement.  The following is
a brief extract: "I have known some very eminent ministers to
regret that, when young in the ministry, they preached so much,
and devoted so little of their time to reading, meditation, etc.,
that their minds might be stored before they commenced dealing
out so largely.  The more I preach, the more I feel of the necessity of mental cultivation.  We cannot expect a great abundance
of fruit from ground which has not been well tilled, even though
by nature it may be rich. Many young preachers start off as soon
as commissioned, as if the world were to be taken by storm.
They run well for a season, do good, I hope; but soon we find
them, when the particular season for improvement has gone by,
settled in some obscure corner, and having to contend with difficulties which keep them at one stage of knowledge and acceptance all their lives; if, indeed, they do not rather decline in these
things.'Tis obviously our duty then to endeavor to secure such
a knowledge of our implements at the beginning, and the best
way of using them, that we may become workmen that need not
to be ashamed. I know that working only gives the power of
doing it well, if the necessary qualifications be possessed; but
still instruction is essential. He who works all and does not stop
to take lessons of the master, cannot attain the art to perfection.
We are authorized to covet earnestly the best gifts."
It will not be for a moment questioned that the leading motive
which constrained him to leave college was the promotion of the
Redeemer's glory. It was not mere indolence, nor was it a desire
to enjoy the honors of the Christian ministry. His love to Christ
and to immortal souls, like an overwhelming torrent, bore him
away. From his earliest connection with the institution, while
he applied himself to study, he could not rest unless he was engaged in some good work. The subjoined testimony of Professor
Knowles, who was a fellow-student, and one of his most valued
friends, deserves a place here.  "The impression made by Mr.
Davis on his fellow-students was rapid, deep, and complete.
There was a transparency in his character which showed at once
all its parts and proportions.  There was in him no guile.  The




NOAH DAVIS.                     493
impression which he made at first was never changed.  Respect
for his understanding, entire confidence in his piety, and love for
the virtues of his heart, were the immediate and permanent feelings
of his fellow-students.
"His progress in study was rapid. His mind was strong, clear,
and energetic. He was more distinguished for soundness of understanding than for activity of imagination or delicacy of taste.
He possessed more aptitude for mathematics than for languages.
He would have penetrated more easily the discriminations of
metaphysics than the beauties of the classics.  He would have
grasped more eagerly and successfully the massive doctrines of
theology than the refined graces of elegant literature. But the
speedy interruption of his studies before he had fully acquired
the habits of a student, has prevented a decided judgment respecting his intellectual character.
"While at Philadelphia his zeal and decision displayed themselves. He supplied for several months a destitute congregation
in the neighborhood of the city. His mind and his hands were
always busy in his Master's service.
"When the institution was removed to Washington City, in the
autumn of 1821, he removed thither, and continued his studies
preparatory to admission into the freshman class, it being the decided opinion of his most judicious friends that it was his duty
to aim at a complete education.
"Here he manifested the same desire for usefulness, the same
single-hearted surrender of himself and of all his powers, to the
service of his Saviour.  He preached frequently; he visited the
poor families in the neighborhood of the college; he was punctual
and devout at the prayer-meetings of the students; he was one
of the most useful members of the Society for Missionary Inquiry.
The writer had the pleasure of being associated with him in sustaining a Sabbath-school for blacks, where a considerable number
of the poor slaves, of all ages, from childhood to threescore
years, were taught to read the Scriptures."
Shortly after he left college, he united in marriage with Miss
Mary Young, a lady in all respects qualified to assist in the toils
of the Christian ministry. For a short time he labored in the
County of Accomac, Virginia.  The Lord was with him, and
voL. 1.                   42




494                    NOAH DAVIS.
rendered his ministry greatly efficient in turning transgressors
from their sins.  IIe was also very useful among his brethren.
The churches had become cold and barren under the withering
influence of Antinomianism. Wherever he went, his scriptural
exhibitions of truth, his simplicity and zeal, united with the most
unaffected piety, commanded the attention and won the esteem
of all who heard him.
From Accomac he removed to Norfolk, and became pastor of
the Baptist church in that borough. His brief residence here was
attended with evident marks of Divine approbation. With untiring diligence he applied himself to pastoral duties.  But he
could not circumscribe his influence within this narrow boundary.
His benevolence prompted him, like his Divine Master, to go
about doing good. There are some who are content to promote
human happiness only when placed in the midst of exciting circumstances.  They are not willing to lay aside their own convenience in showing kindness to others. No pains are taken to
seek out the objects of wretchedness and to administer relief.
Theirs is the charity which says to the sufferer, Be thou warmed
and clothed, while it furnishes not the requisite relief.  But the
philanthropy of Davis was of a purer and more heavenly kind.
He was ready to labor and to suffer for the good of his fellowmen.  "The world needs," he said, "all the instrumentality that
has ever been at any time in operation, or can possibly be brought
to act upon it, to be continued until it shall attain the degree of
knowledge, holiness, and happiness which will mark the state of
the millennium. Let us not be weary in well-doing, for in due
season we shall reap if we faint not."
He was the poor man's friend; among other objects to which
he directed his attention was the improvement of seamen.  His
active spirit was not satisfied until he had awakened a sympathy
in the public mind in behalf of this neglected class of men.  His
efforts resulted in the formation of the Seamen's Friends' Society.
A very excellent selection of hymns for mariners was compiled
and published by him.  In all the plans of Christian benevolence
he took an active part.
He became ardently attached to the church over which he exercised the pastoral rule.  This affection was reciprocated.  He




NOAH DAVIS.                      495
cherished a deep concern for their advancement in knowledge and
holiness, and for the conversion of sinners.  During a season of
general indifference, he writes: "Religion appears to pass along
without much excitement:   I pray the Lord to revive his work
in my heart and the hearts of all his ministers and children.
Then generally sinners begin to be alarmed. Here, however, hell
appears not to terrify them, nor heaven to charm; they walk according to the course of this world; we are much too lukewarm;
may the Lord pity us."
The following extracts from letters written during his residence
in Norfolk, afford evidence of deep personal piety. They were
addressed to his wife:
"January 14th, 1826. Had one of the best times in preaching
I have had for two months. I hope the Lord will make it useful.
I am nothing; his grace must work, or -it will be all in vain. But
he will bless the faithful labors of those whom he sends, replenishes,
and upholds.  Oh that I might know the power of his grace on
my heart more! Have had sore work in my soul for a day or
two. If I am a child of God,'tis strange, truly a wonder. My
lusts rebel and bring my soul into bondage. O my dear, pray for
a poor wretch, that I may not, after preaching to others, myself
become a castaway! What grace it takes to save such a sinner!
a brand plucked out of the fire. Let others depend on what they
will, it will be great grace, nothing short of it, will save me. Oh
that we could look more at Christ and his cross, and there become
crucified ourselves! As Whitefield says,'the old man dies hard,
but die he must.' Amen."
"April 24, 1826.  Have felt a good deal of late as if I should
soon be called home to glory, but amwilling to stay if I can be
instrumental in promoting the cause of my Master.  Have said
little about it, knowing the thought gives you pain. But why, my
dearest, why keep me a day or an hour from the enjoyment of
supreme bliss and never-failing glory? To be with Christ is far
better than to be toiling with an imperfect and sinful body. But
his counsel shall stand.  Neither of us shall go a day or moment
before our work, which he means to do for, in, and by us, is done.
Tarry his leisure then.  My soul is almost in raptures at the
thought of being forever with Jesus. Why not think and talk of




496                     NOATI DAVIS.
heaven more? Surely it would make us more spiritually-minded,
more diligent in filling up our short stay with service for God,
and less appalled at the idea of change. But it must come. He
that shall come, will come, and will not tarry. Even so, Lord
Jesus, come quickly. This is the way to begin heaven, and the
song of free, sovereign, everlasting, unchangeable love.  There is
my hope. Whom have I in heaven but thee, O Lord my Saviour,
and who on earth is desirable besides thee, or in comparison of
thee? Surely you are willing for me to love Christ above all.
Yes, love him yourself, for he is altogether lovely. He deserves
the first place in our hearts."
"July 28, 1827.  It has probably occurred to you, my love, that
this is my birth-day. It is now twenty-five years since I began to
live on the earth. And for what, save a little that has been done
in the last eight years, and that, not I, but the grace of God
which has been with me, there is nothing on which I can look
with any proper satisfaction. And how have these years been
stained with sin. Yea, I daily deserve the lowest hell:'The sins of one most righteous day
Might plunge us in despair.'
But having obtained the help of God, I continue to this day a
monument of mercy and but a feeble advocate for the truth.  My
soul is under much darkness, or if there is light, there is want of
heat, and, which is worse, darkness or coldness? I do desire to
begin to live for God. I have begun to die,' and the destroyer
will be here. Days, and years, and lives pass away like a flood.
Oh to be a Christian! By the death of Jesus, to conquer and rise
to heaven!"
"July 28, 1829. Although I wrote to you yesterday, I feel
like indulging in the same pleasure on my birth-day.  Its occurrence reminds me that I am twenty-seven years old, and this month
finds me ten years a professor of hope in Jesus; nine a minister
of the glorious gospel, six years your affectionate husband, and my
boy one year old.  How many of the more important events of
my pilgrimage have been crowded into this month! and where will
another twenty seven years bring me? Most probably to the judg



NOAH DAVIS.                     497
ment-seat, and, I trust, though of all others most unworthy, to a
dwelling-place at my Saviour's right hand.'O glorious hour, O blest abode,
I shall be near and like my God,
And flesh and sense no more control
The sacred pleasures of the soul.'
Ten of my years I have been called a Christian. How unworthily
I have lived, Jesus knows. On the arms and promise of his mercy
I cast myself and mine. That he gives blessings to the undeserving and vile is the only reason we can have for hope. Oh that he
may forgive all my sins! and do you, my love, forgive all my deficiencies of good conduct toward you. Too often have I offended
God and the generation of his chosen, and I desire forgiveness,
not only from  him, but from  all the world.  What incentives
should conscious deficiencies be to greater diligence in doing!
His will, who so soon will bring us to judgment.  I feel
ashamed and grieved that with the Bible in my hands, and eternity before me, I have lived so negligently.  And I dare not
promise to do better for the time to come. Without Christ I
can do nothing, and I have not fully proved the truth of the words,'Through Christ which strengtheneth me, I can do all things.
I have been praying for more grace to do his will as an heir of
glory, that I may no longer grieve the Holy Spirit, and may not
give any offence to the church of God. Lord help me, for thy
help I need."
A short extract will be given from his. diary: "January 3d.
Expounded Matt. vii. 1-12, this evening. Very few at meeting.
Had not much liberty in speaking.  Fear my people (the church
in Norfolk) see some defect in me which renders my labors useless
to them. Lord help us to search and see. Oh search us thyself,
and try us, and see if there be any evil way in us, and lead us in
the way everlasting! I feel my very great deficiency, and instead
of being surprised that so few come, I ought rather to be so, that
any attend my ministry.  Fear I shall be left to myself at some
time, to mortify my pride and self-sufficiency. O thou whose compassions never fail, look in pity on my soul! Oh give me thy
Spirit, and let it be poured out from on high on the people!"
voIL. i.-2 a               42*




498                    NOAH DAVIS.
"July 10th. A week ago from this completed the third year of
my married life. I thank God for giving me such a companion.
Our pathway has not been free from thorns, but these we must expect in the wilderness of this world. We have had some difficulties,
and were bereaved of our first-born, but the Lord has shown us
so much of his goodness and mercy amid all, that we have to account them as matters of thankfulness, instead of discontent; we
have not learned'as much as we probably ought and might from
his corrections; but we hope they have not passed by as wholly
unprofitable.  No doubt we shall see the time when they shall be
numbered among the greatest mercies of our lives.' Ye fearful saints, fresh courage take;
Tile clouds ye so much dread
Are big with mercies, and will break
With blessings on 3your head.'"'
It has been already intimated that Elder Davis's residence in
Norfolk was of short duration.  To his suggestions the Baptists
are indebted for the existence of the Baptist General Tract Society. In a letter written to a brother in Washington, dated
February 14th, 1824, lie thus exhibits his sentiments on the subject: "I have been thinking for some time how a tract society
can be gotten up in Washington, which shall hold the same place
among Baptists that the American Tract Society does among Congregationalists.  I now feel very much the necessity of having
tracts to scatter in the waste places.  It is a plan of doing good
scarcely thought of among Baptists."
Such was the influence of his appeals, that a meeting was called,
and on the 25th of February, 1824, the society was formed. Under
the judicious management of Mr. George Wood, the society continued to advance until, at his suggestion and the advice of others,
it was located in the City of Philadelphia, and Mr. Davis was
invited to the management of its concerns.  This office being
accepted, there was now opened before him a new and interesting
field of labor. The position was high and commanding. It
afforded the opportunity of exerting a salutary influence over the
whole denomination.  Perhaps nowhere could he have found so
wide a scope for the employment of his talents, and few men were




NOAH DAVIS.                      499
as well qualified as he to occupy the station.  He was pre-eminently fitted for the work.  His mind was of that energetic cast,
that he was able to grasp and control the weighty interests of a
national institution. His views were enlarged, his aims lofty and
noble. Had he been a mere worldling, he would have found himself in his proper element, when engaged in grand and important
enterprises. But besides his natural talent for business, the heart
of Davis had felt the expansive power of Christian benevelence.
HIe knew how to sympathize with the woes of a guilty world, and
he aimed to relieve them. For this he entered the agency of the
Tract Society. " His heart," says Mr. Knowles, " was in the work;
a qualification without which no man ever accomplished much.
He possessed unusual talents for business.  He was active, affable, and prompt.  He spoke with fluency, and when excited, with
much power and eloquence.  His full, loud, and sonorous voice;
his manly person; his simple, direct, and forcible diction, gave
him great advantages in preaching, and especially in occasional
addresses."
The following reference to his efforts and success in the agency
is from the pen of Mr. William T. Brantley, who was intimately
associated with him in the operations of the Tract Society: " The
removal of our departed brother from Norfolk, and the transfer
of the tract operations from Washington to Philadelphia, at his
instance, were among the last important changes in his life. Here
he entered the field of labor with all his might. The little interest, which had almost subsided into non-existence, began, in his
hands, to gain strength and to assume a new character. He
enlarged the plan, reduced to method its disjointed parts, roused
our dormant energies, and infused into the whole concern a new
spirit of action.  His habits of good management and economy
were carried into this service; his capacity and readiness in
shaping into practicable dimensions a complex system were of
admirable use in a business consisting of so many minor details.
But the rapid growth of the society, the increasing demand for
its publications, the extension of its operations to almost every
part of this Union, will evince, with more force than we can
command, the value of those labors bestowed upon it by its
assiduous and intelligent agent.  The estimate of his usefulness




500                    NOAII DAVIS.
must not be restricted to the particular avocation which we are
now considering.  Besides his main business of preaching by
means of tracts, he sounded the gospel abroad in many places
where he traveled, and in others he preached more statedly, with
great effect. He collected and published many useful facts connected with the statistics of our denomination. He was ready to
aid by his presence and countenance every good proposition; and
was always among the first to contribute such means as were at
his disposal for the promotion of useful expedients.
"His mind was naturally capable of great research. He could
divest difficult subjects of their obscurity; could see readily
through the mazes of an intricate proposition; could arrange and
methodize a multifarious business; and conduct doubtful plans to
a good result.  Many of his addresses from the pulpit-and on
occasions connected with public objects-were distinguished by
much force and discrimination.  They will be long remembered
by many whose hearts were deeply affected by his moving appeals. "
In one respect Elder Davis was peculiarly well qualified for the
office he filled. He entertained scriptural views of Christian
benevolence.  In all his correspondence and public addresses he
urges the duty of ransomed sinners to work for God.  He considered the church as belonging to Christ, and sought to rouse
the denomination'of which he was a member to regard their
obligations.  Referring to this subject, he says: "There is great
responsibility resting on the Baptists of the United States; for'to whomsoever much is given, of him shall be much required.'
At least two millions of the population of this country are so
connected with us that the work of preaching the gospel to them
must be done mainly through our efforts. Many millions in other.portions of the earth are accessible to the ministers of Christ, to
whom men should be sent from us with the Word of Life. Are we
exerting ourselves to fulfill our duty to these dying millions?
Have we begun to do what we can and ought to do for them?
Are our ministers engaged as they should be in the work of the
lMaster?  Are-they striving not only to feed the people with
knowledge and understanding, but also to provoke them  to
activity in promoting the prosperity of Zion?. Much we know
is done by many, but very much more remains to be effected




NOAH DAVIS.                      501
The Baptists of this land, because of their numbers and resources,
are capable of doing great things. We profess purity of faith.
Our holy lives and zealous endeavors to convert souls ought to
show it.  Is it then our duty, or is it not, to pray, and labor, and
give of our substance, that the'way of God may be known upon
earth, and his saving health among all nations'?"
There is one interesting fact connected with the life of this
worthy man which deserves a special record. In the early part
of his Christian course he indulged a strong desire to spend his
life in some part of the heathen world. An abiding confidence
in the prophecies concerning the latter-day glory was cherished.
Casting his eye over this apostate globe and recollecting what
God had promised, his constant prayer was, "Lord, what wilt
thou have me to do?"  In the sincerity of his heart he said,
"Speak, Lord, for thy servant heareth. " The following references
to his feelings on this subject furnish an indication of disinterested anxiety to do the will of God:Addressing his brethren in the early part of 1825, he says:
" The spirit of missions is love to souls; therefore, by their value,
we entreat you all to become missionaries at home-to your
families and neighborhoods. This will afford the best proof that
you are sincere in your professions of love to the Redeemer and
his cause. Pray for, and exhort all around you, that they may
seek an interest in the Saviour's merits; distribute Bibles, tracts,
and other useful books. The Lord often blesses these means.
And know, that whosoever converteth a sinner from the error of
his ways shall save a soul from death, and shall shine as a star in
the kingdom of Christ above."
In his diary for 1826 he thus writes: "I have had my mind
much on the subject of missionary work among the heathen.
Endeavored last night to move the spirit of it among my people.
I read, at the prayer-meeting, Rev. Gordon HIall's Address to
American Christians and ministers.  Surely we wrong the souls
of the perishing heathen by doing so little for them. The work
of a missionary must be truly self-denying, trying, and laborious.
It requires much of the spirit of Jesus, untiring zeal, and inextinguishable love.  In meditating on this subject I have had some
uncommon views of my own weakness and insignificance. The




50a                    N)rNOATI DAVIS.
work appears so important that, if it be the will of God, and I
can be assured of it, I will go anywhere among the dying nations
to make known the Saviour.'s love. I dare not say that I have
the necessary grace; but I know Christ can and will give it to
me if he wills me to go into this department of labor."
"October 6th, 1826.  How am I to know whether it is the
will of Christ for me to go to any part of the heathen world?
This, to me, is an important and interesting inquiry. I have, I
trust, a love for Jesus; a delight in his work; a love of souls;
and particularly a compassion for the miserable heathen.  They
*are given to Christ for an inheritance, and he has promised to take
possession and save a multitude of them. I should be glad to
have the privilege of preaching Christ crucified to any of them.
To one engaged in such a work the promises of Christ ought to
be exceedingly precious.  The- effort has been made by hundreds;
and why should not I do as much as others when my obligations
are no less?,"
Thus was our dear brother long agitating the question whether
he should labor in foreign lands or remain in this country.  But
having been pressingly urged to engage in the tract agency, and
finding in it a wide range for doing good, he considered it an
indication of the Divine pleasure that he should occupy this field.
-But he did not therefore relinquish the views and feelings of a
missionary. The labors upon which he entered, when he removed
to Philadelphia, were arduous, and involving great responsibility;
and his great object was to subserve the interest of Christ's kingdorn and the salvation of souls. There never was a period to
the close of his life when he would not joyfully have followed the
leadings of Providence as a messenger of glad tidings to the most
distant clime. The following record from his journal refers to
this subject: "Yesterday completed my twenty-fifth year. The
review of the past discovers the changing nature of life and its
connections. I have changed my place of residence; given up a
pastoral care; and, instead of being a missionary in some distant
part of the world, am now, in Philadelphia, agent of the Balptist
General Tract Society.  It is an important station, and one in
which, if the Lord will, I may be very useful.  Anywhere or
anyhow, dear Lord, only let me serve my generation according




NOAH DAVIS.                      503
to thy will. I think I should feel no unwillingness to be a missionary and to embark in the toils acnd trials of such a work. But
the Lord knows what is best for me, and he may see that I am
not fit for that work, but has other labor for me to perform.  I
sometimes fear that I am not in the right place, because I have
so little personal comfort in religion and communion with God in
secret. "
"Anywhere, or anyhow, only let ime serve?my generation
according to. Thy will."  This was the ruling desire of his heart.
It was in perfect conformity to such a sentiment that he toiled in
the tract cause.  Expressions of the self-denying spirit which he
habitually cherished, and which would have taken him anywhere.
3M/r. Brantley says: " Noah Davis possessed qualities of no common kind.  His capacity for the transaction of business would
have insured him wealth and respectability in any community.
The patronage under which he could have entered upon commercial pursuits in Philadelphia was such as few young men could
boast.  Nor was his mind naturally so formed as to be indifferent
to the inducements of secular advantage; but he had learned
Christ in such a manner as to become willing to consecrate to him
all the talents which he possessed.  He was prepared to forego
the comfort and accommnodation of houses, lands, and kindred, to
serve the blessed Jesus."
The following testimony to his disposition to seek not his own,
but another's good, is furnished by Elder John L. Dagg: "The
trait of Brother Davis's character which was least known, even
to his intimate friendcls, was his disinterestedness.  Though I was
myself very intimate with him, my estimate of his character in
this respect has undergone a great change by the perusal of his
numerous letters of his most confidential correspondence with her
who shared equally in all his secular interests. And yet I cannot
make any extract which will exhibit the proof that these manuscripts furnish on this point; for it is not by any professions or
positive declarations which these contain that this trait is dis-.
coverable, but by the absence of everything thoa would have proceeded from a mind not free, in an extraordinary degree, from
worldly care. Every letter is religious; not one is secular.
Scarcely an inquiry or suggestion respecting their private interests




504                     NOAH DAVIS.
is to be found in the whole mass. Many an anxiety is expressed for
the health and spiritual prosperity of his family, and many a calculation of dollars for the Tract Society is made, but not one for the
replenishing of his purse, often nearly reduced to emptiness. His
letters are full of affection for his wife and children, and of information, plans, hopes, and fears, respecting the Tract Society and
other objects connected with the interests of religion; but, except
the bare details of his journey, they contain nothing else. Of information, plans, hopes, and fears respecting the pecuniary interests of himself and family, they are absolute emptiness.  Yet
the great part of this correspondence was carried on at times
when he was traveling in the services of the Tract Society, and
when his income was barely sufficient for his family support.
When he left Norfolk, to take the agency of the Tract Society,
his income was $600; and a school, which his wife taught, with
his occasional assistance, added about $1200.  Instead of this,
as she distinctly recollects, he stated to her that he expected, for
the first years of his services as agent, to receive from $200 to
$400 per annum, and to take a school in Philadelphia was neither
designed nor attempted. Assuredly it was not, and any one who
will read these letters will know that it was not, for the salary of
the agency that he accepted the office.
"To the preceding remarks there is one exception that I have
noticed, if exception it deserves to be called.  It is found in a
letter written on the way to Utica, August 16th, 1827. An allusion is here made to personal interest, but it is made in such a
manner as evinces the caution and self-distrust with which he
approached that subject:'There is a time coming when, if I continue agent of the society, (as I presume I shall,) it will be necessary for me to remain almost constantly at home.  The correspondence, etc. will be so much that I shall not be able to leave
it and you long at a time.  When that comes to pass, it will be
in connection with such an increase of funds that I shall have
no need, on account of personal interest, to take journeys.
Though I speak of personal interest as having something to
do in stimulating my exertions, I don't know how much effect
it has; I will leave you to judge, who know perhaps quite as
well as I do.'




NOAH DAVIS.                     505
"To evince his indifference or superiority to the praise of men,
one extract will suffice. It alludes to some praises that our
deceased brother, A. WV. Clopton, had bestowed on him. I must
premise that he had the greatest respect for Brother Clopton,
and valued his judgment, honesty, piety, and zeal, very highly.
The words are:'Clopton's puff superlative will do us no good.
None of us are doing what we might do for God's cause; All
have occasion to be humbled on account of our shortcomings,
and confess ourselves to be unprofitable servants.  I never felt
my deficiencies, as an agent, more than lately. He does not
know how much others are doing, or he would not say so."'
It would gratify his friends in Norfolk to read an extract of a
letter written by him soon after his removal from that place, in
which appears the deep interest that he felt in their spiritual welfare: "But Brother HEendren's letter —how many different sensations were excited in my mind in about half an hour I He
says:'They have heard from Brother Broaddus, and he cannot
go. It is uncertain as to Brother Ball; he is to visit them next
month.  They have had no preaching for some time; but, in the
midst of all, a revival has commenced. Brother D., I wish you
were here; but, as you are not, do pray for us; intercede with
the Lord to carry on his work here; it would do you good to see
those weeping to whom you once preached.' This is good news,
indeed! O Lord, revive thy work more and more. Oh revive it
in our poor hearts!"
In the preceding extracts from his correspondence and journal
enough is found to evince the ardor of his love to God, and the
strength of his sympathy for dying men. His attainments in
holiness were of no ordinary character. Nor could it be otherwise. He was much with God. In contemplating the Divine
excellence, there will be felt a transforming influence. Beholding, as in a glass, the glory of the Lord, we are changed into the
same image, from glory to glory, even as by the spirit of the
Lord.  Thus it was with our esteemed brother.  He was a man
of prayer. From the mount of communion with God he often
came down, his heart burning with holy desire to diffuse abroad
the heavenly influence he had received. The extract which
follows, from the pen of Brainerd, was found in his pocket-book
VOL. I.                 43




506                    NOAH DAVIS.
after his decease. He could experimentally adopt the sentiment
as his own:Glory of God. "MAy heaven is to please God, to give all to
him, to be wholly devoted to his glory; that is the heaven I long
for; that is my religion; that is my happiness, and always was,
ever since I suppose I had any true religion. I do not go to
heaven to get honor, but to give all possible glory and praise.
It is no matter where I shall be stationed in heaven, whether I
have a high or a low seat there; but to love, and please, and glorify God, is all.  Had I a thousand souls, (if they were worth
anything,) I would give them all to him; but I have nothing to
give, when all is done.  My heart goes out to the buryingground; it seems to me a desirable place; but, oh, to glorify
God I that is it, that is above all! It is a great comfort for me
to think that I have done a little for God in the world.  Oh, it
is a very small matter! yet I have done a little, and lament that
I have not done more for him. There is nothing in this world
worth living for, but doing good, living to God, pleasing him, and
doing his whole will."
In one of his letters, he thus describes a season of special religious enjoyment: "I was alone in my room; I gave myself to
prayer; the season was particularly comfortable; I felt an unusual
reluctance to leave the delightful service. You had been borne
before the Lord in supplication. In rising from my knees, in a
sweet frame of mind, I began to pace the floor, when the love of
Jesus appeared to be manifest to my soul, after the manner of increase of morning light. I was filled with gratitude at his mercy.
My soul exulted in its God; I breathed forth its sensations; tears
of joy flowed from my eyes. The Lord seemed indeed present.
Never before did I feel such joy unspeakable and full of glory.
I felt love to the children of the Saviour, and astonished at the
fact that I was experiencing this without possessing aniy worthiness,
and when I did not seem to look for it more than at other times.
Then I regretted that so soon this foretaste would pass away.
Oh, why not always weep tears of joy! why not always experience the love of God shed abroad in the soul! Then my thoughts
turned to glory, where there will be no cessation or interruption
of our bliss. I thought of our love, and rejoiced principally. I




NOAH DAVIS.                      507
thanked God for it, that we were one in Christ.  I asked myself
the question,'Would I prefer to go, to be with Jesus, to staying
with you?''Yes,' said I,'if it were God's will, even this night I
She is Christ's, and will soon be there; and how shall we place
earthly joys, which are transient, in competition with heavenly,
which are eternal?  How shall any one be preferred to the Lord
our Redeemer?' Indeed, I felt that I would leave you in the
Lord's hands, and felt assured that his favor and presence is of
infinitely more consequence to you than I can possibly be in any
way whatever. I thank my Master for this, and hope that many,
many more such seasons may be mine. But I find that I am in
the world yet, to serve my Master, I trust, and be perfected in
fitness for his presence with exceeding joy."
A few days previous to the date of thlis letter, he thus writes in
his diary, July 25th, 1829: "Ten years ago, I was baptized into
Jesus Christ, and first partook of the Lord's Supper, in the Sansom Street Church, Philadelphia. Ten years I how soon have
they gone forever I And how little have I done for the honor of
my Master and the salvation of men! Blessed be his name, he
has not forsaken me, nor allowed me to forsake him or his cause."
One who knew him best, thus speaks of his latter days: "For
the last two months, I believe that the Lord was preparing him
for that unutterable bliss which he is now enjoying. A spirit of
meekness seemed to rule all his conduct.  Seldom have I seen
more of the spirit of Christ in any of his followers.  A holy
calmness seemed to have taken possession of his mind.  He was
sensibly alive to every relative claim; but these claims, closely as
they were wound about his heart, were all subservient to his
Master's cause."
In reference to his sudden death, Brother Brantley remarks:
"aHis health'was infirm; and though his application to the duties
of his station was unremitting and efficient, yet he often groaned,
being burdened under the frailties of a feeble constitution. Those
of less decision and zeal than he possessed would have resigned
themselves to supineness and inaction under such bodily infirmities
as he endured. But he counted not his life dear in view of the
weighty care which the interest of his fellow-men devolved upon
him. We have seldom known an instance in which the spending




508                    NOAH DAVIS.
and being spent for God were more in accordance with true
Christian devotedness.  Death could not come unexpected to
him.  His transit from us was sudden, but not confused.  For a
long time we had seen him reaching forth after the incorruptible
inheritance, spreading his wings for flight, raised aloft on the
summit of holy hope, and viewing with intense delight the distant
scenes of the promised glory. All his matters were arranged,
his house was in order, and he was awaiting his final discharge.
"It would have been grateful to have a dying testimony from
the lips of such a Christian.  It would have been grateful to bedew with the farewell tear of affection the conscious bosom of such
a brother..But these small mitigations of our grief could not be
allowed: the loss of sensation and consciousness were the fatal
symptoms under which his manly form sunk almost without warning. The spirit that lingered a short time about him could not
control its shattered and dismembered tenement. We were, therefore, left to witness, without the ability to relieve, the last struggles
of a prostrate frame. The month of July, in which he was born,
in which he was baptized, in which he was ordained to the work
of the ministry, in which he was married, witnessed his passage
from time to eternity.  He died on Thursday morning, July 15th,
a few days less than twenty-eight years."
The Tract Magazine, of which he was editor, contains an allusion to this affecting event: "This number closes the earthly labors
of the late editor.  It is a satisfaction to the writer of this, that
he has been enabled to finish it thus far in the very words, and,
as he believes, arranged exactly as the editor would have done it
himself. Providence seems tobhave spared him just long enough
to leave it so that it could be easily finished, and it is believed
that he has left all his business in the same easy train of completion; so that it may be said of him, that he had finished the work
that had been given him to do. Though taken apparently in the
midst of his years, (being only twenty-eight years of age,) and in
the midst of his usefulness, his Master accomplished by him his
own wise purposes, and then relieved him from the pains and
anxieties of this life, and took him to the enjoyment of himself."
On the thirteenth instant, in the afternoon, he felt a little indisposed, and took some medicine, supposing he would feel better




NOA11 DAVIS.                     509
after it. In the evening the physician was sent for. About
twelve o'clock he became insensible, and continued so until six
o'clock on the morning of the fifteenth, when he breathed his last.
As he had no premonition of his approaching end, he had not
any opportunity of leaving a dying experience. It was not necessary. His life was sufficient evidence of his state. The opportunity the writer of this had of seeing him devote his days and
his nights to the service of his Master, leaves no doubt on his
mind of his present situation.
Thus died one of the most talented, lovely, and useful servants
of Christ, which the present century has known. In the vigor
of life he was taken away.  How unexpectedly did he surrender
his stewardship!"Many fall as sudden, few as safe."
The following reference, made to his removal, and some other
interesting circumstances, is from the pen of Mr. Dagg: "He has
left a text-book of sixty-two pages, in which are regularly noted
all the sermons that he preached during the last four and a half
years of his ministry. The last sermon was preached at Haddonfield, New Jersey, July 4th, 1830, from the words,'But of himn
are ye in Christ Jesus, who of God is made unto us wisdom, and
righteousness, and sanctification, and redemption,' (1 Cor. i. 30.)
The insertion of this text filled up the last page of the book, except a small space, in which he wrote the following lines, subscribing them with his name:'I was baptized July 4th, 1819,
and have been a preacher ten years.  Have preached eight
hundred and thirty-eight times, which is eighty-three and eighttenths sermons a year. - Can only subscribe myself an unprofitable servant, and beg for mercy to a sinner through the sufficient
merit of Jesus.'
"Thus he filled up his book and his ministry precisely eleven
years from the day of his baptism.  Thus he subscribes his
name; and casting himself upon the merits of his Redeemer,
closed the account of his ministerial labors. Death, unseen, stood
at his side as he executed the deed. But he was prepared, at any
moment, to meet the ghastly messenger; and had he seen his terrific form, he would probably have closed the account just Us he
43*




510                     NOAH DAVIS.
did.  A few weeks before his death, I was cast low upon a bed
of sickness, from which I expected never to rise.  He visited me
with brethren David Jones, Thomas Brown, and Joseph Cone, all
able ministers of the New Testament, and among my most intimate friends, dearly beloved in the Lord. They all, I think, expected, as I did, that the time of our separation was near; but
how little did any of us understand the inscrutable purposes of
God! The time of separation was indeed near; for in a few short
months all these brethren were taken to their rest, while I am
still tossed on life's tempestuous sea, not knowing which wave is
destined to receive me. To the affectionate attentions of Brother
Davis, the restoration of my health ~Was, in a great measure, attributable.  As soon as I was able to take exercise in a carriage,
he not only devised measures to procure that exercise for me, but,
with assiduous care, accompanied me each day in the short excursions I was at first able to make.  Afterwards, he projected a
plan to take me with him on one of his tours in the service of the
Tract Society, designing to bestow such attention to my slowly
returning health as would tend to re-establish it. This plan his
death frustrated.  His solicitude for my recovery resulted not so
much from personal attachment to me, as from love to the cause
of Christ, in which he believed my life might be useful.  The
shock which I received from the sudden announcement is never to
be forgotten.  I had not heard of his illness.  He vanished from
us, as Brother Brantley has expressed it, like a winged dream.
So, though by a less hasty flight, have Jones, and Brown, and
Cone departed. Surely this life is all a dream. How unlooked
for, how  wonderful, how  astonishing are its events!  Great
Author of my being, give me acquiescence in thy will, and help
me to fill up the measure of my days in some useful service in
thy cause; and when thou shalt call me hence, give me a place
among those who have thus taught me how to live and how to
die'
An extract from the pen of Professor Knowles will close this
sketch: "I may say, with entire truth, that the death of Mr.
Da-4s was a loss to our denomination, and to the Christian world.
TWhile his feelings were liberal toward all men, and he cordially
prayed that grace, mercy, and peace might be multiplied to all




NOAIH DAVIS.:511
who love our Lord Jesus Christ in sincerity, he felt a special concern for the welfare of our own churches.  It was a desire for
their benefit, which impelled him to exertion in the cause of tracts.
It was because he was convinced that our churches would be more
generally interested in tracts, if there were a society under our
own control, that he advocated its cause, while toward that noble
institution, the American Tract Society, he felt the utmost cordiality.  He collected, with great labor, the statistics of the denomination, and his annual table of associations, published in the
Tract Magazine, was the most accurate and complete account of
our churches which has been published. Perhaps no young man
among us was contributing more directly and powerfully to advance the interests of the Baptist denomination. His influence is
not to be measured by the importance of the office which he filled,
though that was a post of great usefulness. His office merely furnished a medium through which his energetic mind, and his warm
love to God and man, were enabled to act on the Christian community.  It was a kind of observatory, from which he could look
abroad on the wants and interests of the churches, and from which,
with telegraphic rapidity, he could spread among them the kindling emanations of his own and other minds. Though his immediate object was the distribution of tracts, yet there was no exclusiveness in his aims and efforts.  He regarded the cause of the
Saviour as one, combining, indeed, many interests, which may be
advantageously separated and pursued individually, with concentrated force; yet he viewed that cause like' the rainbow, in which
the several rays of light are blended, and the prism through which
he, in his official character, contemplated it, only presented its
colors to his eye in a more beautiful and distinct relation to each
other. Missions, education, Sabbath-schools, the distribution of
the Bible, all modes of benevolent enterprise, held a place in his
heart, and claimed a share of his efforts, while he was directly
toiling in the great cause of tracts.
" He never sunk into a mere agent. In the pulpit he preached
with the zeal of a missionary and the free-hearted affection of a
pastor. At a missionary meeting he would plead for the heathen
with an expansion of thought and feeling which stretched beyond
the comparatively little space in which he was laboring, to the




512                     JOHN SPOTTS.
wide limits of the great field, the world. Those who attended the
session of the Boston Association, in 1829, will not soon forget the
spirit-stirring eloquence with which he urged the necessity of
efforts to increase the number and the qualifications of our ministers. It is worth mentioning here, as an illustration of the zeal
and liberality of his heart, that, at the Association, when a subscription was commenced to aid the Massachusetts Baptist Education Society, he rose and offered his watch as a contribution to
the funds."
He is gone. Let us, who remain a while longer, gird ourselves
for increased diligence, looking for that blessed hope, and the
glorious appearing of the great God, and our Saviour Jesus
Christ.
JOHN S POTT S.*
ELDER SPOTTS was born 8th of October, 1784.  His parents
were of German origin, and resided in the Valley of Virginia. In
the earlier part of his life he was employed for a number of years
as a clerk in a store. He made a public profession of religion by
connecting himself with the Presbyterian church, when about
thirty years of age. His attention was immovably fixed on this
all-important subject by an alarming dream, in which he thought
the day of judgment had arrived and he was unprepared for its
awful solemnities. While every intelligent person discards that
superstitious belief in dreams that belongs only to the ignorant,
there are but few who will not acknowledge that our heavenly
Parent may convert to useful purposes the fanciful creations of
the mind in our sleeping moments.
The subject of this memoir was an active elder in the church
with which he stood connected for a number of years. More than
twenty years of his life were devoted to teaching, during the greater
part of which time he had the management of the English department in the Lewisburg Academy. The estimation in which he
* By L. A. Alderson.




JOHN SPOTTS.                     513
was held as an instructor may be learned from the fact that his
school was generally crowded to overflowing.
His usefulness as a Sanday-school superintendent cannot be
fully developed on this side of eternity. He was among the first
that engaged in this work of benevolence in Western Virginia;
and during the space of sixteen years nothing but an unavoidable
circumstance would induce him to be absent from his school. With
melancholy pleasure does the writer look back upon those Sabbaths, when Brother Spotts, with feelings "too big to be uttered,"
would direct his pupils to Him who said, " Suffer little children
to come unto me, and forbid them not, for of such is the kingdom
of heaven." Nor were his efforts in vain, for many of his scholars
became the humble followers of Jesus, and more than TWENTY of
them engaged in the gospel ministry, one of whom was a missionary in China.  "He being dead, yet speaketh," through
those who were once taught by him.
He was among the first to engage in the cause of the temperance reformation.  His influence was not confined to the Lewisburg Temperance Society, over which he presided, but by the distribution of tracts, and public addresses, he circulated information
through the circumjacent country, and in various places formed
new societies.  Such was his opposition to intemperance, that he
could not have full confidence in any professor of religion who
would drink or sell spirituous liquors.
The mind of Brother Spotts having undergone a change on the
subject of baptism, he connected himself with the Big Levels
Baptist Church, which now worships in Lewisburg, on the 7th
of August, 1831. Soon afterwards he engaged in the ministry;
and on the 6th of May, 1832, he was ordained by a presbytery
consisting of Elders V. M. Mason, A. Freeman, and E. W. Woodson.  In the course of the subsequent year he was employed as a
missionary, in which service he remained until October last. The
Board had no laborer that was more persevering and untiring in
his efforts than he.
He died of bilious pleurisy, on Tuesday, the tenth instant, after
a short illness of eight days. Previous to his death he spoke of
his departure with calmness and resignation. IHe said he did not
VOL. I. -2 IE




514:         JOHN A. DAVIDSON.
fear to die.  On one occasion, after prayer, he repeated the following appropriate lines:
" My suffering time will soon be o'er,
Then I shall weep and sigh no more;,
My ransomed soul shall soar away
To sing God's praise in endless day."
His latest breath was spent in exhortation to those that surrounded his dying pillow.  As the stars of night melt away in
the light of the rising sun, so do the spirits of the just disappear
-but they disappear that they may be drawn nearer to the sun
of righteousness.
Elder Spotts, in his manner of preaching, inclined to be warm
and animated rather than critical. -He was possessed of much
zeal, and, above all, of ardent piety —a qualification without
which no minister of the gospel can gain any great success.
Whatever might have been his errors, we feel convinced that they
must have been errors of the head, and not of the heart.  His
great desire for the welfare of those among whom he ministered
induced him to exercise self-denial and preach the gospel under
most trying circumstances. But his labors are over. That voice,
which to so many has spoken the truths of redeeming' love, we
firmly believe is still employed on the same theme, but in more
glorious circumstances.
JOHN A. DAVIDSON.
THIS servant of Christ, the son of Elder Samuel Davidson, was
a native of Campbell County, Virginia.  He is said to have possessed a peculiarly amiable disposition. But this, he was enabled
to perceive, was not sufficient to entitle him to the kingdom of
heaven. In the eighteenth year of his age he was brought under
the renovating influence of the Divine Spirit, and felt, in its
energy, the whole force of the language of the Saviour, "Ye must
be born again." He now saw the perishing nature of all earthly
enjoyments, and that he could not be happy but in the favor of




JOHN A. DAVIDSON.                    515
God.  He sought the salvation of his soul, and soon was enabled
to testify that Jesus Christ hath power on earth to forgive sins.
He attached himself to the Baptist church, and, from that time
to the hour of his dissolution, he invariably sustained the character
of a decided and uniform Christian.
Soon after his conversion he became impressed with the conviction that it was his duty to call sinners to repentance by
preaching the unsearchable riches of Christ to a lost and ruined
world.  He conferred not'with flesh and blood, but yielded to the
heavenly mandate; and many a weeping penitent was by him
pointed to the "Lamb of God that taketh away the sin of the
world."  Some of these will gratefully remember his ardent
prayers for their conversion, long after nature has covered his
grave with "its mantle of green." The silent bosom of earth has
received his dust; his voice is bushed in death; but with him
death and the grave were despoiled of their terror.
In his humble, meek, and holy life he exhibited "lucid proof"
of the divinity of the gospel which he preached. Retiring and
unobtrusive in his manners, he lived without reproach, possessing
a conscience void of offence toward God and man.  To all who
saw him during his illness he gave the most indubitable evidence
of a confidence firm and fall of immortality.  His affliction was
of five or six weeks' continuance, and he bore it with patience
and resignation. He had frequently been delirious until the
morning of his dissolution, at which time he was perfectly in his
senses and well aware that the cold hand of death was upon him.
He met the grim monster without dismay, and was enabled to
say, "I am perfectly happy and resigned," and then shouted,
"Glory to God, hallelujah!"  And continued, "Come, Jesus 
come quickly!  O Jesus, let me go I Why cannot I go now?
Oh let ine go!"  He repeated, with peculiar emphasis, the following verse:" Jesus can make a dying bed
Feel soft as downy pillows are;
While on his breast I lean my head,
And breathe my life out sweetly there."
He feelingly exhorted those around him to seek the salvation
of their souls and to meet him in heaven. Just before he expired




516                 JOHN A. DAVIDSON.
he applied to his own case the words of the Apostle: "I have
fought a good fight, I have finished my course, I have kept the
faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that
day." His declining sun set without a cloud. The weary wheels
of life gently ceased to move; his exit was so easy that it was
not exactly known when the spirit took its flight.
END OF FIPST SERIES.