Bertie COUNTY NC Churches Conaritsa Baptist 100th anniversary Copyright. All rights reserved. http://www.usgwarchives.net/copyright.htm File contributed for use in USGenWeb Archives by Mmaker52@aol.com Claudia Williams http://www.usgwarchives.net/nc/bertie.htm Received from N.C. Baptist Historical Collection Z. Smith Reynolds Library Wake Forest University Winston Salem, NC 27109-7777 The following is a newspaper article celebrating the 100th Anniversary of Conaritsa Baptist Church. (Written at top in hand is West Chowan) 100 YEARS OF CHRISTIAN WORK 2000 PEOPLE AT CONARITSA ELOQUENT ADDRESSES SEPTEMBER 24TH (Reported special to the Ledger) On Wednesday Sept. 24th 1890, was celebrated the one hundredth anniversary of the founding of Conaritsa Baptist church. The weather was all heart could wish for and fully two thousand people gathered on the church ground to join in this celebration. At ten o’clock a sing service and prayers of thanksgiving was conducted by Rev. T. T. Speight, the pastor of the church who occupied the pulpit with Rev. J.D. Huffham D.D. and Revs. C.J. Woodson, of CHARITY AND CHILDREN, and Jesse R. Matthews and W.P. Jordan. The singing in charge of Mr. James E. Matthews, was very fine-the selections being appropriate and sung by a well trained choir of some forty voices with precision and good offect. Rev. J.D. Huffham D.D. read a portion of the 5th chapter of Romans and impressed its truths with apt illustrations and happy application. After a fervent and eloquent prayer by the pastor and singing the 414th number, the Rev. T.T. Speight, introduced C.W. Mitchell Esq., and announced as his subject the “History of Conaritsa Church”. In an easy and graceful manner Mr. Mitchell prefaced his remarks with a statement of his early connection with the church which he still holds in tender memory. We give only an abstract of his address- Conaritsa is an Indian name and takes its name from Conaritsa swamp. It was an offspring of Sandy Run church. There are no official minutes of the church extant prior to the year 1851. It was founded in 1790 and unfortunately the records up to 1861 have been destroyed. The exact date of its organization is in doubt. Elder Lemuel Burkett says there was for years no stated place of meeting and that members were received into the church at the houses of Robert Rhodes and Jas. Jenkins and at the Jumping Run Chapel-an old church of England edifice. The church meetings were migratory and there were some fifteen or twenty members. The first pastor of the church was Elder Northern who was followed by Elder Harrell. In 1815 or 16 Elder Stephen Bazemore of sainted memory began a ministration which lasted thirty-five years and was terminated by his death. Elder Thomas Hoggard received his mantle and wore it with great acceptability for twenty-five years when he was called to his reward. Then came Rev. Jeremiah Bunch whose official connection extended over a period of twelve years, and at his death the Rev. T.T. Speight, was called to the work and is now ministering with zeal and usefulness. The salaries paid in that time may be interesting. Elder Bazemore $35. a year; Elder Hoggard $50. to $75. a year; Elder Bunch $150. to $175. a year and Elder Speight $200. a year. Elder Lemuel Burkett says the members were cold and careless and that the membership did not grow rapidly until a blessed awakening came in 1833 when over one hundred members were added by a single meeting, increasing the official membership to some 150. A period of great activity was entered upon and members would go ten miles at night to attend an ordinary prayer meeting so anxious were they about their soul’s salvation. In 1834 letters were given to a large number of the members who joined Republican church. In 1837 letters were given to Harvey White and others who joined in forming Pleasant Grove church. In 1871 letters were given to a number of members to form Dudley’s Grove church; and in 1886 letters were given to other members to unite with Dudley’s Grove in forming the church at Aulander. Notwithstanding these branches that have grown up and prospered the old mother church is still vigorous, thriving and useful, illustrating the words-There is that giveth and yet increaseth that which with holdeth and tendeth to povity. The speaker sweet with tender pathos in memory of the brothers of Israel who have passed away since he was a member of the church at Conaritsa, and mentioned with especial words of loving remembrance. John L. Burder, John Nowell and Asa F. Early, men whose upright and godly walk in life is a heritage of which any church may be proud. Of the roll of members in 1851 only five men are living. Conaritsa church did not enter the association until 1803 and then it connected itself with the Kahukee Association. In all that time its members have been tried and true to the old landmarks and doctrines of the Baptists, never going off into Armenianism, Free Willism or any of the other doctrines agitating the association at that time. There was much dissension and differences among the churches then of our faith, but all were happily healed and out of it came the Missionary Baptist without conceding any of its ancient claims. In 1806 Conaritsa withdrew from the Kahukee Association and united with the Chowan Association. Since that time two sessions of the association have been held with this church-in 1841 and in 1873. Mr. Mitchell closed his address with a touching appeal for the brotherhood of man. The address was replete with happy thought, gracefully delivered and was well received. He is a polished speaker with eloquent matter and manner. Owing to the absence of the Rev. T. G. Wood who was to have preached the sermon, Rev. J.D. Huffham D.D. consented to fill his place. His text was taken from Romans 5th chap. 9th verse-“Much more than being now justified by His blood, we shall be saved from wrath through Him.” He considered the text under three ideas- the believers wealth-a justified man; the means by which he is justified-blood, and then salvation. It has been our good fortune to hear the eminent divines of the country but for purity of diction, beauty of thought and imagery, apt and pathetic illustration, strong homely words of description and application of the test, rich quotation of the sacred word and earnestness for the salvation of those to who the speaker addressed his words, we have never heard the sermon excelled. We do not know what it was, may be the old church with its hallowed memories of a a hundred years agone, the quiet rural peasefulness and nature’s mute voice surrounding it, the hush of the multitude-it was something that gave the speaker inspiration beyond the love of his fellows and enabled him to sow beautiful seed that will yield an abundant harvest. Dr. Huffham was at his best and the heart that failed to respond to the master touch of his eloquence was hard and stony indeed. A collection was taken up for the benefit of the Thomasville Orphanage. It was announced by Rev. C. J. Woodson that there were 128 orphans there. This institution is under the charge of the Baptist denomination in the State and is a credit to the zeal of the church. After singing by the choir Rev. T. T. Speight extended a cordial invitation to all present to partake of dinner and the congregation was dismissed. There was good cheer in abundance spread on several hundred yards of tables. The good ladies of that community cannot be praised too much for the store if good things set before the multitude. An hour and a half was spent in partaking of the repast and when the tables were cleared the good housewives were surprised to see that enough was left to feed a similar crowd. Your correspondent was the guest of Mr. and Mrs. Wm. G. Burden and thank them for an unbounded hospitality. Mrs Burden is a young wife but her days as a successful housekeeper have been well employed. After dinner the audience was assembled and the choir rendered some beautiful music-in fact, better if possible, than in the morning. The Rev. C. J. Woodson led the assembly in prayer and after singing by the choir the Rev. T. T. Speight introduced Rev. J. D. Huffham, D.D., who announced his subject “The History of the Early Baptists of North Carolina. The first appearance of the Baptists in North Carolina was insearch of COLD water. They were kept constantly in HOT water by the persecutions and exactions in the older States and they came and settled in Eastern North Carolina. John Burgess, fleeing form temporal wrath and the lash of persecution had come on foot from Massachusetts, looking for a place where he could be free to worship God, and had located near the present church of Shiloh on the Albermarle Sound. One of his sons was a Colonel in the Continental army, a member of the Congress at Halifax and a delegate in Congress. Another son followed the footsteps of his father and was a Baptist preacher. John Burgess opened his doors to the faithful and many Baptists and Quakers in 1653 fled from the exactions in Virginia and settled around him in the North Eastern part of the State. In 1663 there was a good Baptist population here, composed of God fearing men, the freest of the free, the bravest of the brave, and enduring people. The first church was formed at Shiloh in 1727. In 1729 Maherrin church was organized and then followed Kahukee church in 1742, Sandy Run in 1750; churches in Granville and Guilford counties in 1755, Wells Chapel in Duplin county in 1757, churches in Davidson county in 1758 and in 1759 Rowan in Sampson county, at Falls of Tar in Pitt county and Roberson county. In 1755 owing to the absence of a minister of that faith a Baptist minister preached and ministered to the Scotch Presbyterians of Duplin county. Two hundred and thirty seven years have passed since the Baptists took root in North Carolina and (cant read) grown with the State and today numbers from ten to fifteen thousand more members than all of the other denominations combined. Eastern North Carolina was the cradle of the State. It is the home of all that made North Carolina. It was North Carolina. It was here that the idea of the Baptist Association originated; it is the birth place of the Biblical Recorder; here sprung the idea of a Baptist college for training men for the ministry and here was originated and founded the first college for woman under denominational guidance. Let us look for a moment at some of the mighty men of earth who made all these things possible and invested the county with a halo of romance and glory which will never dim. Henry Abbot, descended from the Arch Bishop of Canterbury and son of the Canon of St. Paul settled in Camden county and taught school. He was converted and became Baptist preacher of great power and popularity. In 1776 he was a delegate to the Continental Congress at Halifax. In the election he was easily ahead of all others that were voted for. In Lenoir county was (cant read) Lahunte a descendant of the French Hugenots and of the Romish church. He was wily and wayward and full of Romanism. He married a Quaker woman named Hannah. He had come to North Carolina on the same vessel with Caswell. Caswell became clerk of Lenoir County, a lawyer, member of Congress and Governor. De Luhante was elected sheriff. About that time two Baptist preachers came in the neighborhood and Hannah wished her husband to go to hear them. He refused, stating that he had heard one of them once and it took him a whole day to get his mind settled afterwards. His wife Hannah went and he concluding that he would brave it out, went, was converted and baptized. He settled a young preacher near him who went as private secretary to Governor Caswell, fell from grace and was never heard of again. De Lahunte became a preacher. So powerful was he that Porson Reid of the established church complained of his influence and power to the English government. Reid finally left the community and John De Lahunte, a Baptist, preached and occupied the pulpit of the established church and ministered to the Episcopalian or Church of England people. The members of the Methodist denomination afterwards claimed the church as heir at law of the Episcopalian and took the church, but the people rose up, retook the church and established John De Lahunte in it. He afterward moved to Tennessee and founded a number of churches. In those times much was said about getting the right kind of baptism and there was great confusion on the subject. One beautiful young woman even went to South Carolina to get “straight baptism”. She was baptized by a minister whom her beauty captivated and she married him. It was Jeremiah Dargan who came here with her and preached and founded churches. So great was his power that Capt. Campbell of the British officials wanted him stopped, but the people would hear him. Lemuel Burkett, the son of an Episcopalian, was converted under Abbot, baptized and begun to preach. In 1773 he was ordained at Sandy Run church and from that time to his death in 1804 had charge of that church. He was small of statue, with a voice not strong, but full of compass, clearheaded and wielded a ready pen-a mighty pulpit orator. His History of the Kahukee Association is authority on all points of that day and is a most charming and gracefully written book. In 1803 he preached at Meherrin in the open air. The clouds gathered and the rain fell. He stood in the midst of the falling torrent seemingly unconscious of its force and at the close of his sermom men and women were prone upon the ground shouting and asking for grace and pardon. Such a scene was never witnessed before or since. On one occasion Burkett preached at Cashie church and there seemed to be no interest manifested. He finally asked if any one present desired the prayers of the minister, when Mrs. Moses Gillam, a lady of wealth and connection arose and came forward, A mighty revival followed and hundreds were converted. A great great grandson of that lady is here today in the person of Thomas Gilliam, Jr. Burkett was a member of the convention called to decide on the adoption of the Federal Constitution in this State. He had a discussion on one occasion with Parson Pettigrew, a man of great learning and piety, who shone in the study and as a writer, and it was conceded that Burkett worsted him. At the age of 16 years Martin Ross, a Scotchman from Martin county entered the Rovolutionary army and fought through the war. At the end of it he was converted and became a Baptist preacher, following Lemuel Burkett. He was a man of commanding presence, fine voice and great power over his hearers and baptized more distinguished men than any preacher of his day. It was under his ministration that Colonel Brownrigg was converted and baptized and afterwards for years was the moderator of the Association. In 1803 Martin Ross first agitated missionary work in foreign lands. In 1805, at Cashie the Association organized a general correspondence of the Baptists. In 1817 Ross originated the idea of a State convention. The death of his wife and child in 1826 crushed him and he sank beneath that weight of affliction. In 1830 the convention organized at Greenville on the idea advocated by Martin Ross and the thoughts and ideas of his life became then and there the embodied organic law of the church and remain so to this day. He thought that the the preacher should be well trained and that the denomination should be organized. Burkett and Ross sleep in unmarked graves. Burkett’s resting place is unknown and no stone marks Ross’ grave. Shame on us that these mighty men should rest so unhonored. The zeal and determination of the Baptists and Quakers rendored impossible a State church in North Carolina and they made the State free politically and in conscience of the colony the Baptists kept the lamp of faith steadily ablaze and prenvented North Carolina from becoming a heathen State There were good, noble and pious men in the Church of England, but a number of them were unfit for their high calling by reason of their private character and irregular walk in life. In 1790 there 7,000 Baptists reported by John Aspland, who visited the churches in the State. The impress of the denomination was then put upon the State and it remains there yet. Pual Plamer the founder of the church at Shiloh established the first missionary station as arms of that church. This was the common habit. Sandy Run in 1790 established arms of the church at Conaritsa and Potecasi. They were slow to organize churches and for that reason the church was for years without permanent resting place. The pastor and deacons met from house to house and took in members. They would never set up a church until it was able to keep house. We need to go back to those days and methods. We need strong churches, not many churches. We need preaching oftener than once a month. When the church at Maherrin was organized there was preaching every Sunday and that was so elsewhere. Now it seems that preaching once a month will do. They were broad- minded men in the early days, standing on the truth. When it was asked in the Association if the Baptists should recognize the marriage of the slaves who were Baptists at lawful although the relation was not sanctioned by law, the answer came clear and speedy. We do recognize that relation among the members of our church. It was duty with them. When it was asked, is it wrong to fish with line on Sunday? The answer was not uncertain-for Baptists it is. They took their own members in hand and forbid traffic in slaves and the excessive drinking of intoxicants. They did not ask the State to prohibit these things by law. The said, for us Baptists it is wrong and our (cant read) The Baptist had the Gospel preached to the slaves and it is greacly owing to that fact that we passed through so safely the terrors of war and reconstruction with them. It is the duty of the denomination to give them the “bread of life;” our fathers did it and we are but carrying on their work. The Baptists have been and are a great factor in the up building of the State. They stood for the right, for freedom, and for God in the early days. Dr. Huffham closed his interesting address with a beautiful tribute to his people and his denomination. He is an orator. His manner takes with the people and no man is more greatly loved. A verbatim report of his admirable address would be a rich memento of the occasion, but your reporter was too wrapt in attention to the address to take it down. A collection was taken to assist the Baptist church. The doxology was sung and the benediction pronounced. Conaritsa has entered upon her second century of Godly work. We are under obligations to Mr. Jos. A. Burden and Rev. T.T. Speight for courtesies extended. FRANCIS D. WINSTEAD