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This file was contributed and copyrighted by: Robert Taylor and Scott Smith ================================================================================= November 2000 See PART 2 at http://files.usgwarchives.net/al/covington/church/pilgrimbap2.txt The Early History of Pilgrim's Rest Primitive Baptist Church, Part 1 Rose Hill, Covington County, AL by Scott R. Smith, Ed. D. The Constitution of the Church On April 30, 1859, Pilgrim's Rest was constituted as a "Baptist Church of Christ of the primitive faith and order." The organizing presbyters were Elders Allen Driskell and Daniel Dozier. There were ten charter members: Brothers James Jackson, Joseph G. Curenton, Robert R. Mancill, and James Rowell; Sisters Nancy Jackson, Martha Jackson, Mary Jackson, Elizabeth Jackson, Rebecca Curenton, and Mary Driskell. These ten charter members subscribed to the following Articles of Faith: 1. We believe in one true and living God and that he revealeth himself under the character of Father, Son, and Holy Ghost, and these three are one. 2. We believe the scriptures of the Old and New Testaments are the revealed word of God and are the only rule of faith and practice. 3. We believe in the doctrine of original sin. 4. We believe in man's incapacity to reinstate or recover himself from the fallen state he is in by nature of his own free will and ability. 5. We believe in the doctrine of eternal and particular election. 6. We believe that sinners are justified in the sight of God only by His imputed righteousness. 7. We believe that God's elect are sanctified by God, preserved in Jesus Christ, and called. 8. We believe that baptism and the Lord's Supper are ordinances of Jesus Christ and that true believers are the only subjects of these ordinance and that the mode of baptism is immersion. 9. We believe in washing the saints' feet in a church capacity immediately after communion. 10. We believe that no minister has a right to administer the ordinance of the gospel but such as are called of God as was Aaron and came under the hands of the presbytery. 11. We believe the saints shall persevere in grace and never fall. 12. We believe in the resurrection of the dead, small and great, and in a general judgment. 13. We believe the punishment of the wicked shall be eternal and the joys of the righteous shall be everlasting. Doctrinal Positions The Articles of Faith were typical of all except "Freewill" Baptist churches of the time. The Articles reflected the "Philadelphia Confession of Faith." Calvinistic in doctrine, it was generally accepted by both Primitive and Missionary Baptist churches. The major differences between the "Missionary" and the "Primitive" Baptist churches were not, at this time, primarily confessional. The differences were practical. The Missionary Baptists contributed to missionary programs that sought to preach the gospel throughout the world--an effort that required a board which collected money and commissioned missionaries. The Primitive Baptists resisted any auxiliary organizations. The Missionary Baptists went on to embrace Sunday Schools and women's unions while the Primitive Baptists insisted that their churches had no other activities than what they perceived to be those of churches in the New Testament: prayer, singing, preaching, baptizing, and communing. All the Baptist churches agreed that communion or the Lord's Supper should be limited to baptized believers, and that communion was not open to members of other denominations. The Primitive Baptists believed (as a general rule--there are exceptions) that the Supper should be concluded by the washing of feet. Most Missionary congregations regarded this practice as unnecessary; they interpreted Jesus's mandate in John's gospel that "you should wash each other's feet" as symbolic rather than literal. Most Primitive Baptists regarded the washing of feet as an essential conclusion to the communion service. It was the practice for the washing of feet to be done in a segregated fashion; that is, the male members washed the feet of other male members, and the female members washed the feet of other female members. Each member's feet would be washed once. Over time, other differences developed between the Missionary and Primitive factions. One was church music. The Missionary Baptists adopted the use of musical instruments in their worship services, usually the piano and/or the organ. Primitive Baptist churches insisted that only the human voice should be used for praise of God; they rejected all musical instruments in the worship services. Another difference was membership in "secret societies." As a general rule, Primitive Baptist churches excluded members who joined the Masonic order or other such groups; the Missionary Baptists seem to have allowed members the option of retaining membership in the church and in the Masonic order simultaneously. One more difference was the matter of insolvency or bankruptcy. The churches of the Primitive persuasion tended to exclude members who took advantage of the bankruptcy laws. Most of the Missionary churches were not so adamant on this point of discipline. When it came to supporting colleges and seminaries, the two factions also disagreed. The Missionary faction worked for the establishment and support of colleges and seminaries. The Primitive faction opposed all such efforts on the grounds that such institutions were "unscriptural." The opposition to sponsoring institutions of higher education, unfortunately, led to the impression that the Primitive Baptists opposed education. This supposition is inaccurate. When it came to public, tax-supported schools, many Primitive Baptists were strong supporters of the schools. In fact, numerous Primitive Baptists were school teachers and school administrators. In the late 1800's and early 1900's, the Primitive Baptist Churches of Covington and surrounding counties in Alabama fractured into several splinter groups. The major doctrinal concern which caused the splintering was that of "absolute predestination of all things." This doctrine stated that everything that occurred in time was the absolute predestination of God. Logically, that statement meant that all good as well as all evil was pre-determined by God. The original Articles of Faith endorsed by the Pilgrim's Rest Church left no room for such a doctrine.. Since I do not have the minutes after July 1891, I cannot tell how the Pilgrim's Rest Church came to deal with this issue. It is certain that the founding members of the church would have had no sympathy with the "absoluter" position. Discipline in the Church One of the major items in each conference concerned the discipline of church members. The ultimate imposition of discipline was "a test of fellowship." This phrase meant that a member was accused of an offense worthy of exclusion from membership. If that member was found guilty of such an offense, he/she was usually excommunicated. In most cases, the member could later come before the church and acknowledge the offense. If the member showed a contrite heart, he/she could be restored to membership. The history of Pilgrim's Rest Church shows a relatively liberal attitude towards matters of discipline. Under both Elders Dozier and Hudson, the church sought the "restoration" of an erring member rather than his/her permanent exclusion. As the excerpts from the minutes of the church's conferences will show, whenever possible, the church forgave misconduct. And, even after having to exclude members, the church would always leave the door open to the offending brother or sister to make "acknowledgements" and be restored to membership. A number of members were, in fact, restored to the membership after having made such acknowledgments, including some who had been outside the church for several years. Perhaps, the most common reason for exclusion was non-attendance. In such cases, the church appointed a committee to examine the matter; the church did not proceed without due caution. Another common reason for exclusion was drunkenness. Again, the church seems to have been careful not to exclude members without an examination of the circumstances. In the case of sexual misconduct, the church excluded only one member, a woman who was accused of "whoredom." In some cases, the church seemed unsure as to how it should act. Such was true in the case of bankruptcy. In that instance, the church sought the counsel of other churches belonging to the Association. One of the problems the church faced in exercising discipline was admitting members whose record at another church to which he/she had been a member was tainted. In those cases, the Pilgrim's Rest Church sought to find out the truth of the matter and to deal with it graciously. The First Conferences of Pilgrim's Rest Church Immediately following the constitution of the church in April 1859, Pilgrim's Rest Primitive Baptist Church held its first conference. At this conference, two new members were received by experience and baptism: Rebecca Curenton and Mary Driskell. The church also chose Joseph G. Curenton as the church clerk, a position he held very briefly. Elder Daniel Dozier was elected pastor, a position he was to hold until his death. Like most Primitive Baptist churches, pastors were called annually. Their duties were not only to preach the gospel and provide pastoral care, but also to moderate the monthly conferences of the church; therefore, in the church records, the pastor is often referred to as the Moderator. Membership in the Conecuh River Association From its beginning Pilgrim's Rest Church was a member of the Conecuh River Association of Primitive Baptist Churches. The association met annually, and, Pilgrim's Rest always sent delegates and collected money to help defray the expenses of printing the annual minutes of the association. Elder Daniel Dozier was a leader in the work of the Conecuh River Association, often serving as its moderator and preaching the introductory sermon at the meetings District Meetings In addition to associational membership, Pilgrim's Rest was active in "district meetings." A district consisted of several churches of the Association that were located in fairly close proximity to each other. The record indicates that district meetings were also held anually and that churches in one district of the association would often correspond with other districts on matters of doctrine and discipline. Pilgrim's Rest was a member church of the fourth district of the Conecuh River Association. Other churches in the fourth district were Ivy Creek, Consolation, Good Hope, Shiloh, New Providence, and Black Rock. Like the associational meetings, district meetings involved worship services as well as business sessions. Within little more than two years of its constitution, Pilgrim's Rest was the host church for the meeting of the churches of this district during the fourth week-end of July, 1861. The district meetings were not only business meetings, they were also a time of preaching and fellowship. From the records of the Pilgrim's Rest church, it is obvious that members could be received and baptized during these meetings. Undoubtedly, they were times of participation, not only by the members of the host church, but of many of those in the communities who were not members of the church, but who opened their homes in hospitality to delegates and their families. The Agenda of Pilgrim's Rest Conferences At the church's second conference on June 4, 1859, the church resolved that its regular meeting time would be on the "first Sabbath (Sunday) and the Saturday before." This remained the church's regular time of worship for many years. It seems that a worship service was held on Saturday morning and that the conference followed. In the conference, an agenda was followed strictly. Although there was, on occasion, some deviation from the order of items, this was the usual pattern: First, visiting members of the same faith and order were invited to sit with the church members during the conference. Those visiting members could not take part in any of the discussions unless expressly given permission to do so. And, of course, under Baptist polity, visitors could not vote on any matter that came before the congregation. Second, the church would "open the door for the reception of new members." Applicants were usually received into membership in two ways. Many were received by "experience and baptism," which meant that the person testified to an experience of grace and faith that qualified him or her for baptism. Other applicants for membership were received "by letter," which meant that the applicant had a letter of dismissal from another Primitive Baptist Church attesting to that member's good standing with the church granting the letter. At times, the church clerk had to write the applicant's former church for such a letter. On some occasions, Pilgrim's Rest did not receive a timely response and would admit a person to membership on "declaration of faith." Third, the moderator would call for "acknowledgments." During this time, a member could come forward and confess to the church a fault or sin. The church usually would note a "repentant spirit" in that member and forgive him/her of the misconduct. Fourth, the moderator would call for "reference." This term meant that the church would take up items introduced at an earlier conference which had been incompletely dealt with at that time. Matters of reference often involved items of business, such as the letters to the district or associational meetings which the clerk was required to write. Other items of reference involved "tests of fellowship" of church members. If, for example, a member was absent for long periods, the church in conference would appoint a committee to meet with the member and inquire into his/her reasons for failing to attend. The committee would report their findings to the church at some later conference and the church would then deal with the matter, either by accepting the excuses of the member for non-attendance or by "excluding" him or her from membership. The minutes contain many such instances. As the summary of the minutes will show, it was not uncommon for members to be excluded for a variety of infractions, and it was also not unusual for excluded members later to come before the church in a spirit of repentance and be "restored" to membership. Fifth, the moderator would call for new or general business. During this time, the conference would deal with such matters as reimbursing the clerk for the purchase of paper, authorizing work on the church building, electing associational or district meeting delegates, and so on. In its first few years, Pilgrim's Rest grew dramatically in membership. During its second conference on June 4, 1859, the church received Allen Driskell, Jr. (son of one of the organizing presbyters) by experience and baptism; and, by letter, James Parker, Mary Turbeville, and Martha Mancill. James Parker had previously been a member of the Union Primitive Baptist Church in Covington County. A very literate man, James Parker had married Elizabeth Ann Cauley, a daughter of Bartholomew and Winneford (Taylor) Cauley. James Parker operated the store at Cauleyville, later known as Rose Hill. He was also active in county politics. In the conference of August, 1859, James Parker replaced Joseph G. Curenton as the church clerk, and, in July 1860, James Parker was appointed church treasurer as well as church clerk. The Officers of Pilgrim's Rest Primitive Baptist Church The elected officers of Pilgrim's Rest Church consisted of its pastor, its deacons, and its church clerk. Both pastors (elders) and deacons were ordained to their offices by a presbytery of elders who examined them and determined that they possessed the qualifications and gifts for their office, as required by the scriptures. The church clerk, who was not necessarily an ordained deacon, also served routinely as treasurer of the church. All officers of the church were male. As indicated earlier, the pastor was called to serve one year; he could be--and usually was-- called to succeed to one annual term after another. Pastors were not paid a salary; it was said of Elder Daniel Dozier, for example, that he "never received a dollar from the churches" he served. Deacons served for life, unless they moved their membership to another church or were excluded from membership. The church clerk served indefinitely, usually until such time as he asked to be relieved of the duty or moved his membership to another congregation. Pastors held the title of elder and were responsible for preaching, baptizing new members, serving as presbyters for the ordination of new ministers and deacons, officiating at the annual communion service, providing pastoral care, and exercising leadership within the district meeting and the Conecuh River Association. Deacons were responsible for taking care of the business matters of the church, such as acting as trustees of the church property, preparing elements for the annual communion service, offering prayer, serving as delegates to district and associational meetings (when elected to do so), and otherwise assisting in the ministry of the church. On occasion, a deacon would serve as moderator "pro-tem" of a conference in the absence of the pastor. The church clerk was responsible for keeping a minute of each conference, preparing annual letters/reports to the divisional meeting and association, providing letters of dismission for members wishing to join another church, and taking care of other church correspondence. The Pastors of Pilgrim's Rest Church, 1859-1891 From its constitution in the spring of 1859 until the summer of 1891, Pilgrim's Rest Church had only three pastors--and one served so briefly that his tenure seems more of an interim position than that of a regular pastor. I. Elder Daniel Dozier: First Pastor of Pilgrim's Rest Church First, Pilgrim's Rest was served by Elder Daniel Dozier (1805-1878) from the date of its constitution in April 1859 until Elder Dozier's death in November 1878. Elder Daniel Dozier was, by all accounts, a gifted servant of God. A native of South Carolina, Elder Dozier's mother died when he was an infant, and he was reared by her family. His maternal uncle Elder Thomas Wall was perhaps the most important influence on his early life. Elder Thomas Wall, along with his aged father and a couple of brothers, came to the territory of Alabama quite early--certainly by 1817, perhaps before. Elder Thomas Wall was among the earliest ministers of the gospel to labor on the frontier, and he was his nephew's mentor in the study of the Bible and the rudiments of theology and church polity. Elder Dozier joined the Good Hope Primitive Baptist Church in young manhood and was soon recognized for his "gifts" of ministry. He was ordained soon thereafter and began his long career in ministry. Elder Dozier served as pastor of the Good Hope Church for many years until his death. In the preface to Family Records of the Descendants of Daniel Dozier, published in 1936, his grandson-in-law Morgan D. Jones wrote of him: He was in the constitution of the Conecuh River Association and was its moderator for more than fifty years. . . He was recognized as one of the ablest preachers of his faith and order. He was self educated and broad-minded. His library, which I remember, indicated that he was not narrow in his opinions. He owned a farm and a gristmill. He was also a good blacksmith and wheelwright. He worked with his hands during five days of each week and preached on the other two. Elder Dozier's grandson, J. Daniel Handley, aged 85 and living in Dale, Texas, in 1936, also shared memories of his grandfather in the preface of that family history. He reminisced: He gave me my name: "John Daniel, the first rail in the pannel," he said, as my mother has told me. He was a poet and often spoke in rhyme. He had a clear voice and was a good singer and speaker. . . He got but little schooling, yet he was self educated, had a good memory and a wide range of reading and information. He was a good farmer, blacksmith, carpenter, and physician for man and beast. His neighbors relied on his skill and judgment in sickness and his usefulness went without question. . . . I was at grandfather's when Aunt Prudie was married to James Dorman. A big gathering of neighbors and friends were there. He came up to a crowd of men, out in the yard, and remarked that "I can claim more than any man present." Someone asked, "What is that, Uncle Daniel?" He said, "I have seven boys and seven girls; seven married and seven single; seven black-eyed and seven blue-eyed." He was heard, in naming his blessings, to repeat this in the pulpit. He always looked for the bright side in life, and radiated sunshine and cheer to those with whom he was associated. In 1824, at age nineteen, Elder Dozier married Elizabeth Taylor, daughter of Windol Taylor, [Sr.] from Lenoir County, NC, another of the earliest settlers of Southeast Alabama. They had, as the quotations above indicate, fourteen children. After the death of Elizabeth Taylor Dozier, Elder Dozier married a spinster Lavinia Jackson as his second wife; they had no children. The family ties of Daniel Dozier to the Taylors and other early members of Pilgrim's Rest Church were many and intricate. Other researchers may enjoy unravelling these connections! II. Elder John D. Hudson: Second Pastor of Pilgrim's Rest Church John D. Hudson was ordained an elder by an act of presbytery at Good Hope Primitive Baptist Church in August 1871. He was obviously taught the gospel and the rudiments of ministry by the pastor of Good Hope Church, Elder Daniel Dozier. Upon Elder Dozier's death in November 1878, Elder Hudson was called to serve Pilgrim's Rest. He accepted that call and served the church, with the exception of two brief periods, throughout the period of the minutes (the summer of 1891); how much longer he may have served the church is unknown to this researcher. The church continued to grow under the ministry of Elder Hudson. He seems to have been a popular minister, but he was often absent from conferences, and, in August 1881, the church called Elder W. J. Stanley as an "assistant pastor" to assure its membership of pastoral care. Elder Stanley declined the call, but promised to attend the church's needs when he had opportunity. Occasionally, Elder Hudson seems to have deviated from established practice in matters of normal church business. And, perhaps these deviations caused some unrest. All in all, however, the church seems to have been satisfied with Elder Hudson's services. Several records indicate that he was called "unanimously" to the care of the church for the following year, yet the records of subsequent conferences show that Eld. Hudson continued a pattern of frequent absences. As to the biography of Eld. Hudson, this researcher has no information. Evidently, he lived in the Covington and Crenshaw County areas most, if not all, of his life. Perhaps, there are descendants who can provide additional information. III. Elder Simeon Wiggins, the Third Pastor of Pilgrim's Rest Church Elder Simeon Wiggins was twice called as pastor of Pilgrim's Rest, both for brief periods. In September 1887, he was called to serve as pastor until January 1, 1888, "on account of Bro. Hudson's absence." He accepted this call and served the church for three months. In January of 1888, John D. Hudson was again unanimously elected pastor; he agreed to serve until the fourth Sunday in August of that year. In September 1888, Simeon Wiggins was called to serve the church until the fourth Sunday in September of 1889. Thereafter, Eld. Hudson seems to have resumed the pastorate. I know nothing of the life of Simeon Wiggins. The Deacons of Pilgrim's Rest, 1859-1891 Of the ten charter members, there were no men who had been previously ordained as deacons in another church. Therefore, among the earliest responsibilities of the church was the selection of deacons. Deacons, like pastors or elders, were ordained to office, and they held their office until death, dismission by letter, or exclusion. If dismissed by letter, a deacon took his ordained status to the church to which he moved his membership. The impression I reach from the records of the church is that its male members were reluctant to take on this responsibility. In fact, the church had no deacons for more than one year from its constitution. In its conference of November 1860, Pilgrim's Rest Church was at last able to select two of its men as deacons: Joseph G. Curenton and Allen Driskell, Jr., son of Elder Allen Driskell, one of the organizing elders of this church. Both of these men were ordained as deacons in December 1860. The ordination service involved their being questioned as to their adherence to the faith and practice of the Primitive Baptist churches and their calling to the office. They were set apart to the office by the "laying on of hands" and were given the Holy Bible as "the man of their counsel." This pattern of ordination for the diaconate was followed throughout the history of the church. Of the first two deacons of Pilgrim's Rest, the more notable as a servant of the church is Joseph G. Curenton. He performed the duties of his office efficiently and faithfully. Even before his selection as deacon, he served the church briefly as its clerk and prepared the elements for the church's first communion. As deacon, he received the deeds for the church's original property. His name never came before the church for discipline. He served until November 1869, when he, his wife, his mother, and his sister were granted letters of dismission to join another church. Allen Driskell, Jr., the other of the first deacons had a less stellar record. Within two years of his ordination, in the July conference of 1862, Deacon Driskell made "acknowledgements for reproachful conduct" and was forgiven by the church. Then, in March 1864, the church excluded Allen Driskell, Jr. for joining the Masonic order. In July, 1866, Allen Driskell, Jr. made acknowledgments to the church and was restored to membership. In December of that same year, he applied for, and was granted, a letter of dismission. By the beginning of 1870, Pilgrim's Rest had no deacon. For many months, the selection of a deacon was taken up in one conference after another and was "carried over" to the next conference. In fact, from the pages of photocopies I have examined, it seems that the church was without a deacon until 1873. In January of that year, J. P. Merrill and James Parker were elected deacons. In March, 1873, J. P. Merrill was ordained. James Parker was excused from ordination and serving in the office because of the recent death of his wife, Elizabeth Ann Cauley Parker. Even though James Parker had been clerk of the church for years and had never been brought up on any charges against him, he obviously felt that the diaconate was not a position he wished to fill. In November 1876, the church chose James A. Stewart as deacon. He had been a member of the Pilgrim's Rest Church for only four months, having joined the church by letter in July of that year. James A. Stewart was ordained in December, 1876. Elevating him to this office was undoubtedly a mistake. Soon after his ordination, James A. Stewart moved to Texas. There, he joined Hopewell Primitive Baptist Church. He had returned to Covington County by March 1884, at which time he sought to reinstate his membership in Pilgrim's Rest. The Hopewell Church in Texas at first refused to grant him a letter because of his misconduct while a member there. After some correspondence, in which the Pilgrim's Rest Church assured the Hopewell Church of Stewart's determination to live a better life, the Hopewell Church granted him a letter, and he was again received into the membership of Pilgrim's Rest in August, 1884. Then, in the conference of January, 1885, Pilgrim's Rest had to exclude him for drunkenness. In the conference of July 1886, after he made acknowledgments, James A. Stewart was restored to membership "back with his bishopric" (a term that meant that his status of deacon was restored). By July of 1887, James A. Stewart was making acknowledgment for drunkenness, for which he was forgiven. But, in the next conference, that of August 1887, he was again cited for drunkenness and excluded from membership. In the conference of October 1880, Isaac Taylor (1828-1904) was chosen as deacon. In a very unusual procedure, Taylor was examined and ordained immediately following his selection. Isaac Taylor became a leader in the church, sometimes serving as moderator of conferences in the absence of the pastor. He was liberated to preach, but had not been ordained to the office of elder by the end of the summer of 1891. In January 1884, John J. Ganus was chosen as a deacon, and he was ordained to that office in February, 1884. The records of the church, up until the summer of 1891, show no impropriety in his service. In June of 1890, Willis J. Wiggins (1850-1935) was ordained a deacon of the Pilgrim's Rest Church. He must have been a relative of Eld. Simeon Wiggins. Since there is nothing more in the record to examine, I cannot state how well Bros. John J. Ganus and Willis J. Wiggins performed the duties of their office as deacons. The Clerks of Pilgrim's Rest Church Pilgrim's Rest Church was fortunate in its clerks. Although the men who held this office obviously varied in their writing skills, all were literate and their minutes are still legible. The spelling, grammar, and handwriting are superior to those in several other church books that I have examined over the years. The first clerk of the church was Joseph G. Curenton who served for only the first four months of the church's history. In August 1859, James Parker (1809- 1883), who had transferred his membership from Union Primitive Baptist Church to Pilgrim's Rest in June of that year, was elected clerk. James Parker served as clerk for twenty-two years. In October of 1881, he asked to be relieved of his duties and was replaced by J. J. Ganus, who served until May 1884. J. J. Ganus was succeeeded by A. H. Nelson. His writing and spelling indicate a man of superior education. By May 1887, A. H. Nelson had been succeeded by Morgan D. Jones, by far the most literate of the five men who served in this office between 1859 and 1891. The minutes recorded by James Parker are clearly written in a plain, legible hand. James Parker must have had a superior schooling for that time and place. Only the minutes written in the late 1880's and early 1890's by A. H. Nelson and Morgan D. Jones are superior in clarity and fluency. The family relationship of clerks James Parker and Morgan D. Jones is worthy of note. Morgan D. Jones was the stepson of James Parker. After the death of his first wife Elizabeth Ann Cauley (1813-January 1873), James Parker married the widow of John Hollinger Jones (28 December 1826-3 October 1873). John H. Jones had also been a member of Pilgrim's Rest, having been baptized into the fellowship in 1870. John Hollinger Jones's widow Mrs. Lurana Stewart Jones was much younger than James Parker at the time of the marriage. Lurana had one daughter and three sons by her first marriage: Mary Elizabeth Jones (who married a Straughn), Morgan D. Jones, John Isham Jones, and Richard Henry Jones. Morgan D. Jones and Richard Henry Jones would later become lawyers and men of distinction in the political and civic affairs of the county and state. In addition to the children of his first marriage, James Parker and Lurana Stewart Jones Parker had one child, a son Benjamin Franklin Parker, born February 18, 1876. After the death of James Parker on 23 September 1883, Lurana married a third time to John Goolsby. And, even though her son Morgan D. Jones and both of her first two husbands had been active members of Pilgrim's Rest, Lurana herself did not become a member until November 1889. Morgan D. Jones (1862-1954) was the most noteworthy clerks of Pilgrim's Rest, and he was among the church's most accomplished citizens. According to notes left by his brother Judge Richard Henry Jones, Morgan D. Jones was a civil engineer, abstractor, and pioneer in hydro-electric power development. He held offices of Tax Collector, County Superintendent of Education, and member of the state legislature, all in Covington County. At various times, he lived and worked in Dadeville and Montgomery, AL as well as in south Florida. He was married on May 2, 1886, at Dozier, AL, to Melita Dozier, daughter of Green Berry and Arenna (Rowell) Dozier. She was a granddaughter of Elder Daniel Dozier. Morgan D. and Melita (Dozier) Jones were the parents of eight children, six of whom lived to adulthood. The four sons of this couple all served in World War I. Morgan D. Jones and his wife Melita Dozier Jones (1870-1924) are buried in the cemetery of Pilgrim's Rest Church. The Property of Pilgrim's Rest Church For the first nine years of its history, Pilgrim's Rest seems to have owned no property. Yet, there are references in the minutes to a meeting house. Apparently, the church had built a structure on property to which it did not legally have title. Then, in the conference of May 1868, the church voted to appoint a committee "for the enlargement of the meeting house site." The committee consisted of James Parker, James Rowell, and James M. Jackson. In the June conference of that year, the church voted to purchase "one acre from W. B. Stewart and two acres from Sister Martha Jackson." The work of the committee was routinely deferred in the References until the conferences of March, April, May, and June of 1869. In March 1869, the church took up the reference "concerning the meeting house site and purchased from Sister Martha Jackson two acres of land at $5.00 per acre." The church also authorized the committee to "take a deed for the land" between that meeting and the next conference and that the members "come prepared at our next conference to pay the purchase money." In the April conference, the minute records that the church "contributed $10.00 for the land purchased of Sister Martha Jackson and paid over the same." The May conference laid the matter over until the June conference. At this conference, the clerk or moderator read the deeds to the congregation, at which point the church turned the deeds over to the deacon for safekeeping and "discharged the committee." Unfortunately, there is no copy of the above deed in the records of the church. The one deed that is preserved is dated 21 September 1868. It reads: This indenture, made and entered into this 21st September 1868, between G. B. Rowell and his wife Emily Rowell, of the State and County aforesaid, of the first part, and J. G. Curenton, now deacon of the Baptist church at Pilgrim's Rest in the same state and county, of the second part, witnesseth: that for and in consideration of the sum of one dollar to them in hand paid by J. G. Curenton, deacon of said church, for the following tract of land, to wit: two acres situated in the northeast corner of the south half of the southeast quarter of the southwest quarter of section 22 of Township 6, Range 17. The said land being one acre south and two acres west. The receipt whereof is hereby acknowledged, we do bargain, grant, convey, and sell unto J. G. Curenton and his successors in office forever in Pilgrim's Rest Baptist Church two acres of land for the sole benefit of the above named church, with all and singular the hereditaments and appurtenances thereunto belonging. The above deed is signed by both G. B. Rowell and his wife E. J. Rowell. It was witnessed by J. Adkison and Albert Curenton. What is one to make of these facts? This researcher believes that Pilgrim's Rest Church probably owned at least four acres of land by the end of 1869: the two acres mentioned in the above deed plus the two acres purchased from Martha Jackson. Since the record is silent on the other acre which the church intended to purchase from W. B. Stewart, this researcher can only surmise that the owner refused to sell that acre to the church or that somehow the clerk failed to record that purchase in the minutes--a possibility that this researcher considers unlikely given the fact that the clerk James Parker was a member of the committee charged with the responsibility of acquiring the property. One other record in the minutes book indicates that the church had established a cemetery--or, that its property included a cemetery, by the late 1880's. This document is undated, but it is in the handwriting of Morgan D. Jones, a fact which helps to date the description to the late 1880's or very early 1890's. This description is headed "Description of the Graveyard Plat": Begin at a point seven chains and one rod west of the southeast corner of the northeast quarter of the southwest quarter of Section 22, Township 6, Range 17; thence north three and one/half chains; thence west three chains [and] ten feet; thence south three and one-half chains; thence east to the starting point, three chains and ten feet. The description indicates that the surveyor was T. W. Straughn and that the chain bearers were Morgan D. Jones and H. H. Rowell. This researcher's impression is that, by the time of its dissolution, the Pilgrim's Rest Church owned several acres of land. This conclusion is based on the fact that the remains of the meeting house are quite a distance from the cemetery. Why the cemetery is so far from the meeting house itself is a mystery. Perhaps, the original meeting house was located nearer the cemetery; perhaps, the cemetery antedated the church. At any rate, those who visit the site today are likely to notice the contrast between the condition of the meeting house, which is at the bottom of a hill and the condition of the cemetery at the top of the hill. The meeting house is a frame structure overgrown by vegetation and gradually rotting away. The cemetery, by contrast, is beautifully maintained. It has an entrance with brick pillars and a marble tablet. The cemetery grounds are impeccable. The setting is one of peace. There are neither houses or businesses nearby to shatter the silence and tranquility of the final resting places of those who are buried in the Pilgrim's Rest Cemetery. It continues to be an active burial ground for descendants of the members of the church. Whoever manages and maintains the burial ground has done a superb job of preserving this place of final rest for their families and friends. They are to be commended. Pilgrim's Rest Church and Race Relations One of the surprising facts in the records of Pilgrim's Rest Church is the relationship of blacks and whites. It is often said that the most segregated period of American life, even in the year 2000, is the Sunday worship hour of Protestant churches. That statement was not true of the congregation of the Pilgrim's Rest Church. From its earliest days, the Pilgrim's Rest membership consisted of both white and black congregants. Admittedly, black members were a minority within the congregation. Black membership totaled no more than eight or nine at any given time, but this was a sizable portion of total membership that rarely, if ever, exceeded twenty-five. Oddly, black membership increased in the decade following the Civil War. Even during slavery, black members were referred to respectfully in the minutes. For example, black members joined the church in the same way white members joined; they professed their faith and expressed an experience of grace that convinced the congregation of their election. For example, in October 1860, the church received by experience and baptism "Sarah, a colored sister belonging to Brother J. A. Taylor." Similarly, in June of 1861, the church received "a colored brother belonging to Mr. Spicer (named Lewis)" under the watchcare of the church and "resolved to write for a letter of dismission for him." When the church at which Lewis was formerly a member failed to send a letter, the congregation voted Lewis into full membership "on declaration of faith," a term that meant the church accepted his word that he had been baptized into the membership of another church of the same faith and order and that he had left that church in good standing. Unfortunately, the church was later unwilling to recognize Lewis's "gift" for preaching and ultimately excluded him for "heterodoxy." It is instructive that the term "slave" is never used in the church minutes. Instead, the black members before emancipation are consistently referred to as "servants" and "colored brothers and sisters." Although the record does not specifically say so, this researcher assumes that as full members of the church, black members had the same rights as white members, including the right to vote and participate in matters of conference business. Admittedly, no black member was ever voted to office or authorized to represent the church at associational or district meetings. One incident recorded in the minute for the conference of June 1882 demonstrates that Pilgrim's Rest Church not only retained black members at that point, but that the church would not tolerate mistreatment of those members. In that conference the church charged "Bro. Samuel Bowers with refusing to fellowship colored members of the church" and voted to exclude him from membership. Several black members are clearly identified by name and race ("colored") in the lists of church members. These include: Sarah Taylor, Lewis Spicer, Bryant Stewart, Henrietta Bryan, Samson Brooks, Milla Brooks, Lucy Brooks, and George Clark. One other name has been marked through; it seems to read C--- Bryan. Whether the name was marked through because of a clerical error or for some other reason cannot be determined. Cumulative Roll of Church Members, 1893 There are at least three cumulative rolls of church members in the records. The most complete, legible, and accurate roll was made by Morgan D. Jones in 1893. He lists the membership in the chronological order of their joining the church. Here is the list: Member Comments 1. James Jackson In the constitution 2. J. G. Curenton In the constitution 3. Robert R. Mancill In the constitution 4. James Rowell In the constitution 5. Nancy Jackson In the constitution 6. Martha Jackson In the constitution 7. Mary Jackson In the constitution 8. Elizabeth Jackson In the constitution 9. Rebecca Curenton By baptism 10. Mary Driskell By baptism 11. Allen Driskell By baptism 12. James Parker By letter 13. Mary Turbeville By letter 14. Martha Mancill By letter 15. Elizabeth Parker By baptism 16. William Carpenter By letter 17. Savannah Carpenter By letter 18. James R. Brazil By baptism 19. Windal Taylor By baptism 20 Albert Curenton By baptism 21. Martha Caroline Jackson By baptism 22. Sarah Taylor (colored) By baptism 23. Margaret Scofield By baptism 24. Lewis Spicer (colored) Confession of faith 25. James Price By baptism 26. Bryant Stewart (colored) By baptism 27. Nancy Price By baptism 28. William Jones By baptism 29. Joshua Davis By letter 30. Hannah Davis By letter 31. Nancy E. Jones By baptism 32. Jane Branham By letter 33. Charlotte Taylor By letter 34 Mary Carter By letter, April 1864 35. Elizabeth Taylor By baptism, April 1865 36. Isaac Taylor By baptism, August 1865 (?) 37. Molsey Fortune By letter, March 1866 38. Nancy Hicks By letter, February 1867 39. Rhoda Hicks By letter, February 1867 40. R. A. Dozier By letter, February 1867 41. Elizabeth Carter Confession of faith, July 1866 42. M. M. Hicks By baptism, May 1867 43. Nancy Williamson By baptism, June 1867 44. Mary B. Stewart By letter, August 1868 45. Mary Jane English By baptism, April 1869 46. Luannah Curenton By baptism, August 1869 47. L. V. Curenton By baptism, August 1869 48 Lodge Langley By letter, October 1869 49. Judia Langley By letter, October 1869 50 Celia McMichael By letter, October 1869 51. Jacob P. Merrill By letter, February 1870 52. Elefare Merrill By letter, February 1870 53. John A. Taylor By letter, May 1870 54. Rebecca Taylor By letter, May 1870 57. Mary J. Atwell By letter, February 1871 58. Henrietta Bryan (colored) Confession of faith, February 1871 59. J. E. Rowell By baptism, February 1871 60. Samson Brooks (colored) By baptism, February 1871 61. George Clark (colored) By baptism, February 1871 62. Nancy Keil (?) Confession of faith, March 1871 63. Mary Frances Rowell By baptism, March 1871 64. Milla Brooks (colored) By letter, May 1871 65. Lucy Brooks (colored) By letter, May 1871 66. Martha McLaughlin By baptism, June 1871 67. Name Marked Through Comments Marked Through 68. Francis P. Cox Confession of faith, July 1872 (?) 69. James M. Straughn By baptism, November 1874 70. A. C. Straughn By baptism, April 1875 71. M. E. Straughn By baptism, April 1875 72. Winnafred Feagin By letter, August 1875 73. Mary Straughn By letter, August 1875 74. Samuel Bowers By baptism, June 1876 75. Mary Ann D. Stewart By baptism, June 1876 76. J. A. Stewart By letter, July 1876 77. Mariah Brady By baptism, July 1876 78. Sarah Bowers By baptism, July 1876 79. J. S. Kilpatrick By letter, August 1877 80. J. F. Edwards By letter, May 1879 81. H. L. Edwards By letter, May 1879 82. Annie C. Dauphin By letter, May 1880 83. Eld. J. D. Hudson By letter, March 1881 84. Mary Ann Hudson By letter, March 1881 85. Winnefred Straughn By baptism, August 1881 86. M. A. Bowers By baptism, August 1881 87. E. C. Ganus By baptism, September 1881 88. J. J. Ganus By letter, February 1882 89. Alice Wetherford By baptism, June 1882 90. A. H. Nelson By letter, December 1882 91. A. S. Nelson By letter, December 1882 92. C. H. Holloway By baptism, May 1883 93. Daniel Ganey By baptism, May 1883 94. Martha Mancill By baptism, July 1884 95. W. H. Caraway By baptism, July 1884 96. Morgan D. Jones By baptism, November 1884 97. Martha Robbins By baptism, May 1885 98. E. M. Hudson By baptism, June 1885 99. C. E. Nelson By letter, August 1885 100. S. E. Nelson By letter, August 1885 101. T. B. Williams By letter, December 1885 102. W. T. Williams By letter, December 1885 103. Isaac T. Williams By letter, December 1885 104. E. A. Williams By letter, December 1885 105. S. A. Williams By letter, December 1885 106. N. E. Williams By letter, December 1885 107. N. A. Campbell By baptism, May 1886 108. W. T. Robbins By baptism, May 1886 109. Melita M. Jones By letter, May 1886 110. H. E. Edwards By baptism, May 1887 111. LeRoy M. Straughn By letter, November 1887 112. Jordan Godwin By baptism, May 1888 113. Willis J. Wiggins By letter, May 1888 114. Ida Wiggins By letter, May 1888 115. Nancy Wiggins By letter, May 1888 116. Sarah Price By letter, May 1888 117. Mary M. Godwin By baptism, June 1888 118. Mary J. Blair By letter, September 1888 119. Lurana Goolsby By baptism, November 1889 120. T. W. Wells By baptism, November 1889 121. Nancy Taylor By baptism, May 1890 122. Mattie Wells By baptism, May 1890 123. H. M. Price By baptism, September 1891 124. S. J. Martin By baptism, May 1892 125. John Hawkins By baptism, July 1893 126. Zachariah Scofield By baptism, July 1893 Excerpts from the Church Records, Minutes of Conferences April, 1859-July, 1891 The following excerpts include every incident of note in the conferences. If no business occurred during a conference, or if the church did not have a conference in a particular month, I do not include that month in the following synopses. These synopses are made from prints of the microfilm of the Pilgrim's Rest Church Book. That microfilm is part of the genealogical and local history collection of the Andalusia Public Library. The Library allowed Mr. Robert Taylor, a direct descendant of early members of the Pilgrim's Rest Church, to copy the microfilm. Mr. Taylor provided this writer with legible copies of most of the pages of the church records for 1859 through 1891, with the understanding that I would read the record and make a typed history of the church which would be available to those interested in either the religious history of the county or in the families that belonged to this historic church. For those periods during which no transcription of a conference appears one of the following situations holds: (1) there was no paper copy from the microfilm provided for me to transcribe; (2) the church had no business to transact during this time; (3) there were no records of these conferences in the microfilm. In many instances, I do not know which of the above situations is accurate. April 1859 Constitution of the church, as summarized in the above narrative. Received Allen Driskell, Jr. by baptism; James Parker, Mary Turbeville, and Martha Mancill received by letter. July 1859 Refer until August the matter of a clerk to fill office of J. G. Curenton. [He must have resigned from the clerkship. Later records reveal that he was elected deacon of the church. Until he and Allen Driskell, Jr. were ordained as deacons, it seems that the church had no men to fill this office.] August 1859 Elected James Parker church clerk. September 1859 Chose James Parker, James Rowell, and J. G. Curenton (alternate) as delegates to the Associational meeting. October 1859 Read and received letter to the Association and donated $2.25 towards cost of printing associational minutes. April 1860 Daniel Dozier called to pastor church for the ensuing year. May 1860 "Resolved that we set apart the first sabbath in July for our communion and that we appoint Brother Curenton to prepare the elements and furniture for the same, and that we come prepared at our next conference to pay for it." June 1860 Chose James Parker, R. R. Mancill, J. G. Curenton, Allen Driskell, Jr., and James Rowell (alternate) as delegates to district meeting. Instructed the clerk to prepare a letter to be inspected at the next conference. July 1860 Received Sis. Elizabeth Parker by experience/baptism; received Brother William Carpenter and Sister Savannah Carpenter by letter. Read and approved letter to district meeting. September 1860 Received James R. Brazill by experience/baptism. Chose J. G. Curenton, James Parker, and Allen Driskell, Jr. (alternate) as delegates to Associational meeting. October 1860 Received Bro. Albert Curenton, Sis. Martha Caroline Jackson, and Sarah, a colored sister belonging to J. A. Taylor--all by experience/baptism. "Sabbath morning at the water received Sis. Margaret Scofield and her baptism protracted until the first Sabbath in November." Read and received letter to the association "with an alteration from 19 to 22 members." Donated $3.85 for "printing of the minutes and other contingencies." November 1860 Chose Allen Driskell, Jr. and J. G. Curenton as deacons. "Set apart the first Saturday in December next for the ordination and called upon Bretheren A. Driskell and J. Davis as a presbytery to assist in the ordination." December 1860 Received $1.35 as an "over plus of contribution for the printing of minutes from the hands of the delegates." The presbytery "ordained the bretheren set apart for deacons of the church. January 1861 Received and distributed minutes of the Association. April 1861 Allen Driskell, Jr. confessed "an error he had been guity of, and desired forgiveness." The church granted forgiveness. Chose Daniel Dozier as pastor for the ensuing year. "Resolved that Bro. Allen Driskell lay in a bill for sawing one thousand feet of lumber to furnish our district meeting and that the church sustain him in the same." May 1861 Resolved that "the church authorize Bretheren J. G. Curenton and Allen Driskell to contract and purchas a lot of lumber from William Taylor and the church to pay for it, and the above committee to withdraw the bill laid in for the sawing of the lumber." June 1861 Received Lewis, a servant belonging to Mr. Spicer, under the watchcare of the church and resolved to write for a letter of dismission for him. Appointed Allen Driskell, J. G. Curenton, James Parker, James Jackson, and Robert R. Mancill (alternate) as delegates to the district meeting. Clerk to prepare the letter. July 1861 Read and received letter to the district meeting. Resolved that "as many as feel an interest to meet on Tuesday preceding the district meeting and make accommodations for the same." Minutes of 4th District are included. Dated Friday before the 4th Sabbath of July 1861. Opening sermon by Eld. Solomon Long. Heard letters from the churches of the district: Ivy Creek, Consolation, Pilgrim's Rest, Good Hope, Shiloh, New Providence, and Black Rock. Chose Eld. Daniel Dozier as next moderator and James Parker as clerk. Returned correspondence to the third district. "Appointed committee on preaching: M. B. Stinson, T. J. Lasitor [?], J. I. Taylor, R. S. Hughes, B. Staggers, together with the delegation of the church." Read letter from third district. Appointed Eld. Dozier to preach at next district meeting. Voted to hold next meeting with Ivy Creek Church. Expressed thanks to Pilgrim's Rest Church for hospitality. Gave opportunity to receive members. Received Brother James Price by experience and Bryant, "a boy belonging to J. L. Stewart," also by experience. August 1861 J. R. Braswell [Brazill] made acknowledgements of "reproachful conduct" and was forgiven. Resolved "that the church put in money to their several wills for the relief of Bro. Rowell. J. G. Curenton, Allen Driskell, Jr., James Jackson, William Carpenter, Albert Curenton, James Price, Windal Taylor, Robert R. Mancill, James Parker, and M. Wells [contributed] one dollar each." Appointed a "building committee to superintend the making of an addition to this house (viz): James Parker, Windal Taylor, and Allen Driskell, Jr." September 1861 Received Sister Nancy Price by experience and "Sabbath morning at the water" Brother William Jones by experience and baptism. Resolved to donate $2.50 to association for printing minutes. Authorized clerk to prepare church letter to association. Appointed James Parker, James Jackson, and William Carpenter (alternate) as delegates to association. Resolved to write again on behalf of Lewis the colored brother belonging to Mr. Spicer. October 1861 Received Bro. Joshua Davis and Sis. Hannah Davis by letter. Approved letter to association and donation for printing, leaving $1.60 in church treasury. December 1861 "Took up the case of Lewis our colored brother belonging to Rowan Spicer and resolved that we receive him into full fellowship on declaration of faith." January 1862 Received Sister Nancy E. Jones by experience. March 1862 "Agreed to take into consideration the gift of Lewis a colored brother belonging to Rowan Spicer and deferred it until next conference." ["Gift" here evidently means a gift for preaching. The matter was delayed at the Apil conference.] May 1862 Took up the reference of Brother Lewis from earlier conference and "agreed to drop the same." [The church thereby decided not to authorize or license Lewis to preach.] June 1862 Chose Joshua Davis, J. G. Curenton, James Parker, James Jackson, and Robert R. Mancill (alternate) as delegates to district meeting. July 1862 District letter read and received. Allen Driskell, Jr. made acknowledgement of "reproachful conduct;" forgiveness granted. August 1862 Agreed to communior at next meeting. Resolved "to come prepared at our next meeting to raise a contribution to defray church expenses and the clerk to report the amount of funds on hand." September 1862 Agreed to "pay our deacon $2.00 for church expenses and make $1.75 as a church fund." Chose Joshua Davis, Robert R. Mancill, and James Jackson (alternate) as associational delegates. October 1862 Read and received letter to association. Contributed $2.50 for printing associational minutes. April 1863 Daniel Dozier unanimously called as pastor for another year. May 1863 Received Sis. Jane Branham [sic] by letter. July 1863 Authorized clerk to prepare the district letter. Chose Elder J. Davis, James Parker, Albert Curenton, James Rowell, and Robert R. Mancill (alternate) as delegates to district meeting. [This is the first indication I notice in the minutes that Joshua Davis was an ordained elder or minister.--SRS] September 1863 Chose Elder J. Davis, Albert Curenton, and James Parker (alternate) as delegates to the association. Authorized a contribution of $5.00 for the printing of the associational minutes and for the clerk to prepare the letter. October 1863 Received Sister Charlotte Taylor by letter. Contributed $7.50 to association. Took up the case of "Brother Rowell and our colored brother Lewis which resulted in exclusion of Brother Lewis for heterodoxy." [I assume that Lewis must have continued to preach without permission.--SRS] November 1863 Received $2.50 as an "over-plus" for association expenses. December 1863 "Took up the case of Allen Driskell, Jr. attaching himself to the Freemason fraternity and preferred a charge against him for the same and that the clerk notify him to meet at our next conference and give his sentiments. Request for letter of dismission for Brother Davis and wife was granted. February 1864 Referred Driskell case to next conference. March 1864 Took up the case of Allen Driskell, Jr. "for joining the Masons and excluded him for the same in consequence of a defect in his acknowledgment concerning breach of fellowship." April 1864 Received Mary Carter by letter. Granted letter of dismission to Nancy Jones. Called Daniel Dozier as pastor for ensuing year. June 1864 Chose Albert Curenton, William Carpenter, R. R. Mancill, James Parker, and James Rowell (alternate) as delegates to district meeting. Authorized clerk to prepare the letter. July 1864 Read and received letter to the district meeting. September 1864 Chose James Rowell, James Parker, and Robert R. Mancill (alternate) as delegates to associational meeting. Authorized clerk to prepare the letter and donated $5.00 for printing of minutes. October 1864 Read and approved the letter. Made contribution of $14.50 for the printing of the minutes. November 1864 Clerk returned $4.50 and Brother Curenton paid in $1.00 which make $5.50 of church funds in the hands of the treasurer. January 1865 "Exhortation by Brother Kimbro." He acted as moderator pro-tem in absence of Elder Dozier. February 1865 Resolved to compensate the clerk from the surplus fund of the church for the purchase of paper. March 1865 Elder Allen Driskell acted as moderator pro tem. April 1865 Received Sis. Elizabeth Taylor by experience. Elected Daniel Dozier pastor for ensuing year. June 1865 Eld. Kimbro acted as moderator pro-tem. Chose James Parker, James Rowell, Albert Curenton, William Carpenter and R. R. Mancill (alternate) as delegates to the district meeting. Clerk to prepare letter by next conference. Resolved to petition that next district meeting be held at Pilgrim's Rest. July 1865 Read and received letter to district meeting. August 1865 Received Bro. Isaac Taylor by experience and baptism. Chose W. W. Taylor, J. G. Curenton, and James Jackson (alternate) as delegates to associational meeting. Clerk to prepare letter. Donated $2.00 for printing minutes of association. September 1865 Read and received letter to association. October 1865 Took up the case of "Sister Mary Carter for the act of whoredom and appointed Sister Scofield, Sister Mary Jackson, and Sister Elizabeth Parker in case of failure, to labor with Sister Carter and report of their labors at our next conference." November 1865 Heard the report of the committee appointed to labor with Sis. Mary Carter. On move and second, voted to "test her fellowship" and excluded her from membership. December 1865 Sister Branham [sic] granted a letter of dismissal. See PART 2 at http://files.usgwarchives.net/al/covington/church/pilgrimbap2.txt