HALIFAX COUNTY, VA - CHURCHES - A History Of Halifax County, 1924 Chapter XI Churches ----¤¤¤---- Book Title: A History Of Halifax County (Virginia) By Wirt Johnson Carrington CHAPTER XI Churches. EPISCOPAL. (See "Antrim Parrish" p. 16 et seq.) 1829, November 23—This indenture between Samuel Williams, of the county of Halifax, of the one part, and Charles H. Dresser, James Bruce, John Wimbish, William Bailey and William H. Clark, of the said county, of the other part. Whereas, many of the friends and members of the Protestant Episcopal Church residing in the county aforesaid have raised by subscription a sum of money for the purpose of erecting a church in the Parish of Antrim in the said county, &c., land described as beginning at a stake on the margin of the Mountain Road. The Rev, Alexander Gordon, a Scotchman, and for thirteen years a minister of Antrim Parish, being disappointed with the new order of things, in 1775 retired from the parish. Other natives of North Britain retired also. The hand of the Scotch merchant was hard upon the planter before the Revolution. The magistrates were upright and judicially minded men. It must have given more than one of them great pleasure to sit in judgment upon a factor reasonably charged with disaffection to the cause of the Colonies. At a court held for Halifax in 1776. Present: Nathaniel Terry, James Baker, Walter Coles, Isaac Coles, John Coleman, Elijah Hunt, John Arrell Tunstall and William Terry. "For the purpose of examining several natives of North Britain (subjects of George III, King of Great Britain), residing within the county and being supposed to come within the Statute Staple of twenty-seventh of Edward III.—Chapter 17." The resolution of the Assembly and Statute Staple aforesaid was read. Donald McNichol, a native of North Britain (and factor for James Murdock & Co., merchants in Glasgow, and was so at the first day of January, 1776), appeared and on considering the disposition and conduct of the said Donald, touching America and Great Britain, the justices are of opinion that he ought to depart, as directed in the said resolutions; also James Steven, John Calder, Hector McNeil, John Smith, Walter Robertson, Thomas Hope and James Calland, all Scotchman, were found of a disposition and conduct to make their departure salutary. This exodus of the Scotch merchants meant business. It meant that George III (no longer our sovereign lord), so many of whose counsellors were Scotchmen, was being defied by his American possessions. In 1790, Rev. Alexander Hay was inducted into the Parish of Antrim. He, too, was a Scotchman, but the Revolution was over and measures were being taken for the erection of churches; several of the old ones had fallen upon evil times. It was reported that one church had been converted into a dwelling house because there was no title to the land; another, out of repair, had been made over into a Baptist church; a third, which had been put to the double purpose of a stable and tobacco barn, was demolished and the timbers used for a store, and the fourth was burned. The Revolution left the Episcopal Church greatly crippled in Halifax, as in most of the counties. In 1816, a small church was built some three miles from the Court House, in which Mr. Hay preached a few times before his death in 1819. Here also Mr. Ravenscroft (later first Bishop of North Carolina) occasionally preached. This church was afterwards converted into a Methodist church. In 1814, Mr. Evan Ragland died leaving a large estate to the Episcopal Church. There was some litigation in regard to it, a case in chancery, etc., but in 1830 $2,000 was realized by the church. Mount Laurel Church was built largely by Episcopalians, but was free to all denominations. The Rev. Charles Dresser became rector of the church at Halifax in 1823. He was succeeded by the Rev. John Grammer in 1831. It is owing to Mr. Dresser's energetic interests that the facts contained in Bishop Meade's book have been preserved. Mr. Dresser went to Illinois and became president of Jubilee College, Peoria. It is an interesting fact that Mr. Dresser while rector of a church at Springfield, Illinois, officiated at the marriage of Abraham Lincoln and Mary Todd, November 4, 1842. The house occupied by Mr. Dresser in Springfield was later bought by Mr. Lincoln and is often mentioned as the "home of the President." Mr. Dresser was succeeded by the Rev. John Grammer, father of Dr. John Grammer, captain of Company "A," Fifty-third Virginia Regiment. Dr. Grammer was rector until his death in 1870. He was succeeded by Dr. 0. A. Kinsolving, who served the parish until his death in 1894. Four of his sons became clergymen—Right Rev, George Herbert Kinsolving, Bishop of Texas; Right Rev, Lucius Lee Kinsolving, Bishop of Brazil; Rev. A. B. Kinsolving, D. D., rector of St. Paul's Church, Baltimore, Md. (and for some years rector of Christ's Church, Brooklyn, N. Y.); Rev. Wythe L, Kinsolving, rector of the Church of the Epiphany, Barton Heights, Virginia. Mr. Shackleford followed Dr. Kinsolving, and the Rev. Flournoy Boulding succeeded Mr. Shackleford. That the church of England was intolerant, in her supremacy and pride, is history. That the leaven of Puritanism divided the church and produced a spirit of social, political and religious unrest is also history. When the Puritans came to Massachusetts they still claimed to retain connection with the Mother Church, refusing to conform to the church ceremonial because it tended to perpetuate what they considered corrupt practices, and too much in accordance with Roman Catholicism, but no sooner had they gotten established in power in the New World than they became more intolerant than their persecutors from whom they fled, and Edmund Burke says of them: "They who in England could not bear being chastised with rods had no sooner got free from their fetters than they scourged their fellow refugees with scorpions." They left England, ostensibly for the sake of religious liberty in New England, where they established themselves. The very suggestion of religious liberty was treason, and the controversial war between salvation by faith or works caused the banishment of Roger Williams to an obscure corner of the Colony, where he founded, in gratitude to God, the place he called Providence, and where he dwelt in peace with the Indians and enjoyed religious freedom. Southey, the historian, says "wars begin in the churches." Wars begin wherever there is intolerance, as all history shows, whether in denominations, corporations, factories, or any other business, at present illustrated, and the wise in authority will look to it. Persecution began when Cain killed Abel, and will go on to the end of time, but we find no religious persecutions on record in this county, unless we class the confiscation of property of a few Quakers and infected Scotchmen. The truth is there was a wide chasm between the cavalier with powdered wig and knee buckles and the broad brimmed hat and straight gray clothes of the Quakers in Virginia, while that sentiment in Maryland had been overcome and the Quakers themselves accepted offices, both military and civil, before 1700. Many of the representative families of Virginia and Maryland have Quaker ancestors worthy to be proud of, notwithstanding they preferred to give up their earthly possessions, and leave their native State to fighting through bloodshed and death against their religious convictions. Baptisms, Confirmations and Funerals, 1827-1873. 1828—Rev. Charles Dresser, rector. List of communicants: John Hagland, David Chalmers, Sarah E. Chalmers, Mrs. Haymes, Sarah Roberts, Elvira A. Clark, Elvira A. Bruce, Alice Carrington, Olivia Williams, Hannah C. Wat-kins, Rebecca Leigh, Henrietta M. Coleman. 1829—John T. Clark, Grizilla Clark, Mary M. Linn, Susan Edmondson. 1830—Philip Howerton, Elizabeth Craddock. 1831—Richard Edmondson, Melcajah L. Toot, C. H. Cabaniss, John Barksdale, Thos. G. Coleman, E. A. Hewell. 1832—Eliza Borum, Eliza Bruce. 1833—Henry E. Coleman, Judith A. Barksdale. 1834—Frances R. Green, Polly Green. 1835—Sarah F, Warhop (Tenn., August, 1847; returned May, 1850), M. A. Cosbie. 1836—Elisha Barksdale. 1838—John R. Lee (deacon, April, 1844), Rebecca Leigh. Rev. John Grammer, rector. 1838, August—Maria E. Grammer (wife of rector). 1839—Miss Hannah Green, November 10th, from Methodist Church. 1842, October—Mrs. Maria B. Owen, October 10th; Elvira Howell Borum, October 23d (married T. J. G., December, 1851); John R. Edmunds, November 27th. 1842, December 24—Mrs. Maria L. Toot, Mrs. Elizabeth L. Carrington, Miss Sarah L. Taylor, Maria W. Simms, Elizabeth S. Easley, Catherine S. S. Holt, Mary E. S. Owen, Martha Anne Edmondson. 1844, June 9—Mrs. Elizabeth A. Chastain, St. John's Church; Mr. Dabney Cosby, Jr., from Methodist Church; Mrs. Frances K. Coles, char. 1845, returned 1849; Miss Sarah E. Green; Mr. Dr. F., January 4, 1846. 1848, April 22—Mrs. Martha Curd, Miss Mamie C. Clark, December 24; Eliza Jane Howerton. 1849, November 4—Dr. Leander Faulkner, Jr., Methodist Church. 1853, July 17—Mary Grammer, October 1; James Minge Green (sick, died February 20, 1854); December 25—John Cosby, Nathaniel Terry Green, Jane Llewellyn, Ann C. Owen; Mary A, Pirchbeck, James Grammer, Rebecca Barksdale, L. D. Howerton. 1854, January 18—Ed. M. Carrington (died January 27). 1855, January 21—Eliza Chastain Carrington, Mary Chastain Edmondson. 1858, June 20—Dr. John Grammer, D. W. Grammer. 1860, March 31—Miss Emma Green, M. F. Cosby, Miss Elizabeth Warhop. 1862, June 8—Miss Fannie Burton Coles. 1864, October 2—Mrs. P. A. Edmunds, Mrs. S. A. Edmundson, Miss Anna Carrington, Mary Carrington. 1865, March—William L. Green (died Mar. 14, 1865); October 1, Thos. J. Green, H. A. Edmondson. 1866, April 1—H. C. Derrick, (21) C. J. Faulkner. Funerals. 1829, September 22—Dr. Granville Craddock. 1830, November 14—Mrs, Elizabeth Craddock. 1831, July 8—John Ragland. 1836, March 25—Mrs. Nancy Green (widow of Colonel Berryman Green). 1836, June 11—James Bruce; December 18, Colonel H. E. Coleman. 1840, April 27—Richard Borum. 1841, February 19—Clarence Green, infant; December 16, Miss Hannah Green. (Rev. 14-13.) 1854, January 28—Ed. M. Carrington. (John 11-55.) 1854, February 22—James M. Green. 1865, March 15—William L. Green. 1866, May 22—Frances K. Green; December 30, G. R. Phillips (10 months old). 1871, July 21—Thomas J. Green (73 years old); July 21, Judge William Leigh (88 years old). 1872, April 10—Miss Mary Green (78 years old), died at Mr. Thompson's. 1873, March 19—George H. Spraggins, aged six months. 1873, December 20—Mrs. Elizabeth Terry (aged 83), died at Colonel Terry's. Marriages. 1871, October 31—Alexander R. Green to Lizzie R. Wauhop, Rev. 0. A. Kinsolving. 1872, October 29—Walter L. Moon to Eliza C. Car rington, Rev. O. A. Kinsolving. BAPTIST. After the Episcopal Church the Baptist is the next oldest in this county, and was established from 1773 to 1803, as follows: Catawba Creek, 1773; Buffalo, 1776; Mayo, 1774; Wynnes Creek, 1773; Hunting Creek, 1775; Musterfield, 1779; Childreys, 1783; Millstone, 1787; Arbor, 1785; Polecat, 1790; Miry Creek, 1803; Liberty, 1802; Dan River, 1802; Twelve Corners, 1803. Of these churches, Catawba, in the northern part of the county, occupies the site of the original meeting house. Buffalo Church became extinct during the war. The meeting house was of stone, near Pannel's Bridge, almost on the Halifax-Pittsylvania line. Mayo was once one of the largest churches in the old Roanoke Association. The meeting house was situated near Mayo, on the road leading from Carrington's Bridge to Clarksville, and about a mile from Mayo Creek. The church was absorbed by Black Walnut on one side and Bethel, in Person county, N. C., on the other. Winn's Creek has been moved several times, and there is some difficulty in placing the several sites and getting a clear conception of its early history. The present church celebrated its one hundred and fiftieth anniversary recently, the anniversary of its organization, not its name, for its was first called "Terrible Creek Baptist Church," in testimony of which we give a few notes from "The History of Winn's Creek Church," as given by Rev. R. W. Neathery on the anniversary celebration, which was largely attended by members of the Baptist churches throughout the county, and where a sumptuous dinner was served and a. general thanksgiving day was enjoyed: "When the church was first instituted they met near the line fence of Mr. C. E. Murphy's farm. It was called 'Terrible Creek Baptist Church.' My father owned the plot at one time. When we came to this neighborhood there was a cleared lot next to Mr. Murphy's lot. Not over an acre of ground was cleared. It was all a mystery to me why that lot was cleared and a forest left standing near by. My father decided to clear the pine woods adjoining this lot, and the trees had been cut, when I was splitting this wood one morning Mr. Charles Thomas, then about seventy-five years of age, or perhaps more, came by and began to talk of the changes that had taken place in the community. Then he pointed to the Murphy lot and said, 'When Winn's Creek was first organized it was built down there and was called Terrible Creek.' I have heard my father speak of it. The spring did not afford enough water for the people, and on that account it was moved over near Winn's Creek, where the water was plentiful, and the name changed to Winn's Creek. Before we cut down the woods we noticed many sunken places near the edge of the Murphy lot and some large flat stones lying around and strange holes that we thought the hogs had made, but now as we look back we see that the strange holes and clay and flat stones told of a cemetery near the old church, then known as Terrible Creek Church. "Thirty-five members composed the first membership, and the preacher was Obediah Echols, who was for some time a mighty power in the preaching of the gospel, but who after some time fell into gross immorality and was suspended from the ministry. He afterwards repented and was restored to the ministry, but his influence was never recognized after that. The only thing connecting him with us is a Greek Testament which was given to me when about 21 years of age by Miss Matilda Thomas, a maiden lady living just east of the church with her sister, Miss Nancy, and brother, Charles Thomas. On the fly leaf of that Greek Testament was written 'Obadiah Echols, his book' in a fairly legible hand. Not knowing who this Obediah Echols was, little attention was paid to it. So, in moving around and taking this book with me, the title page and its owner's name was lost. When, however, I afterwards discovered that Obediah Echols was the first pastor of Winn's Creek Church I began to prize the book. I now have it, and if there is a desire for it I should be glad to place this relic in the church as the property of our first pastor. I have as nearly as possible reproduced his handwriting, so that others may see how they wrote their names in those days. "1773 suggests history. This country was then under the Crown of England. Virginia was loyal to the Crown and to the Established Church. This was three years before the Revolutionary war and our new church must go through that awful stress and strain and suffer with the rest of the country; and you who are being disturbed over conditions existing and following the Civil and World wars may well be prepared to listen to the sad conditions following that dreadful time. Baptists were few in the country and having a hard time. They had begun in 1639 with twelve members in Providence, Rhode Island, and at the opening of the Revolutionary war numbered only ten thousand. Our brethren were being arrested and jailed all over the country, and only the stoutest hearts dared to unite with us. "On the farm belonging to Brother Murphy was a settlement known as San Tay, or properly Sante. How far that settlement extended we do not know now, but perhaps across the ravine over on Brother Powell's plantation and as far east as Sister Clardy*s home, and as far north as our present site of the church. At any rate, a tavern was operating on the road leading from Terrible Creek, another where Mr. Thomas lives, and another where Sister Clardy now lives. A blacksmith shop was near the church and another on the left of the road leading from Terrible Creek, and one at the forks of the road at my father's home. The county seat was near Crystal Hill, just north of Brother Will Robert's home. Another spot near where Sister Caldwell lives is also marked as a settlement of some kind. "The place north of Brother Robert's home was called 'Hell's Half Acre,' and the one near Sister Caldwell's home was called 'Hell's Kitchen.' The fact of it was the people who first settled in this neighborhood were typical pioneers and were a law unto themselves, both men and women, and this settlement was a meeting place for men and women of physical strength and moral weakness. Some names are mentioned among them—one man, a desperado, who held the community spellbound with fear, name Matthew Logan. He met his match one day in the tavern operated by Mr. Thomas' father when a fellow from Kentucky stopped at the tavern, and Matt, as he was called, walked in and challenged every blank-blankety-blank coward to fight. The Kentucky fellow drew his bowie knife and went for him and vanquished him in a few minutes. Women were transported from Kentucky, Tennessee and other places. Rum flowed freely and gross wickedness ran riot continuously. "This gives a slight idea of what Obediah Echols had to face. He roomed in this tavern. "The doctrine preached by these pioneer preachers is indicated by the apparent use of this Greek Testament. The book of Romans is marked by many thumb-prints and shows constant use, but most of the rest of the book shows clean pages as if never used. "Romans and its Calvinistic interpretations was the foundation rock of the doctrine of election, predestination and baptism. Church authority preached by the Episcopalians and Catholics was fought with unscrupulous vehemence. Follow these men in their preaching and it was unconditional surrender or ostracism for all. "Love entered into their theology, of course, but not into their attitude toward others. They were always fighting something; even in their associations leaders would be so antagonistic as to cause a split, and one faction would meet in one place and another in another place. "Rev. William Slate was called to be pastor in August, 1862, and resigned in 1864. Rev. A. B. Cabaniss was called in November, 1864, and remained until 1869. As near as I can make out the name R. N. Lee was called in June, 1869, and remained until September, 1871. In April, 1872, Rev. J. T. McLaughlin was called as pastor and served until 1874. Rev. Samuel G. Mason was called in 1875. He was followed by Rev. J. B. Turpin in 1876, who was paid two hundred dollars a year. The church next year offered him one hundred and fifty only and he resigned. Rev. William Slate was called to the pastorate the second time, and he remained until his death in 1896, when Rev. John Bass was called, and he has been with us ever since. "Among the clerks named, Brother Stephen Hudson was clerk in the last of the fifties, and on account of not being able to attend, Brother Wesley Abbott was clerk until 1875. He was succeeded by his son, Brother William H. Abbott, who remained until his death. Brothers J. A. Baynes, Ed. Murphy and Thomas Stephens were clerks successively until the present time; so in the last century we have had five pastors and five clerks. "In 1871 the Dan River Association became weary of trying to do anything with Winn's Creek; passed a resolution asking her to dissolve and unite with Boyd's Meeting House, now Dan River Church, as one body. "The minutes record these words: 'We respectfully reply to the Association, that we prefer to remain a distinct organization, and will consecrate ourselves to preach the gospel at home and abroad.' "They seemed to mean that, and they began to wake up. Prayer meetings were held in the homes of the people and Sunday afternoons were spent in the church either in prayer meetings or a Sunday school. It was a hard fight. "In 1873, Brothers Powell, Lacy and Neathery and their families moved to the neighborhood and united with the church by letter. At that time the only young person being a member of the church was Brother J, T. Lacy. This reveals a condition. Doctrine was insisted upon as a condition of membership, and a young person who had not the 'experience' necessary for that doctrine was not encouraged to become a member." No Baptist was ever persecuted in Halifax: county, though the records of Spotsylvania county show what they passed through in that county, as given in another chapter of this history. We are thankful to say no blood was spilt, no tongues split, no ears chopped off, and no punishment at the whipping post was ever practiced in the State of Virginia for any religious principle that we have ever discovered. The pillory, ducking stool, whipping post and jail were the modes of punishment for certain offenses, and while they were strongly tinctured with the "blue laws" of Connecticut, they were endurable. Hunting Creek still flourishes and is situated in the northeastern section of Halifax county. On the formation of the Baptist Church at Scottsburg in 1884, Musterfield Church was dissolved. The Childrey Church joined the Dan River Association in 1872 and is vigorous. Childrey is near Brookneal. The congregation of Millstone Church worships on the original site, and in the churchyard are buried many of the oldest members, but there are few tombstones to mark their graves. The church is on the road from Halifax to Republican Grove, not very far from Meadville. Arbor Church is active. Polecat declined. A new meeting house was erected in 1836 and the name changed to Mount Vernon (on the Mountain Road). Miry Creek united with Arbor Church before 1840. Dan River Church is active today, and on the original site, about three miles from South Boston. Twelve Corners derived its name from the log building of twelve corners in which the church worshipped. On June 2,1810, the name of the church was changed to Republican Grove. METHODIST. The circuits of the Methodist Episcopal churches arc divided into the Halifax Circuit, East Halifax Circuit, South Halifax Circuit, Hyco Circuit and South Boston and Houston Circuits. Dr. William W. Bennett's Memorial of Methodism in Virginia, gives few facts in regard to the Methodist Church in Halifax county, but Methodism grew rapidly after 1775. Bishop Asbury, the father of the church in Virginia, must have made many trips through this county. On his long circuits, speaking of his rides through the country lying on the Meherrin river, he says: "In this country I have to lodge half my nights in lofts, where light may be seen through a hundred places, and the cold wind at the same time blowing through as many." CHRISTIAN. The three Christian churches are: Ingrim Church, at Ingrim. Pleasant Grove Church, at News Ferry. Union Church, at Virgilina. PRESBYTERIAN. "1838, November 1st. "Whereas certain individuals of the county of Halifax in the State of Virginia, amongst whom are John B. Carrington, Richard V. Watki, William W. Carrington and John B. McPhail, are desirous of erecting a house of religious worship for the use of themselves and others conforming to the form and discipline of the Presbyterian Church; and whereas Henry Easley* and Eliza, his wife, are willing and anxious to convey to them an acre of land as a proper site for the building or causing to be built thereon said house of religious worship. "Now this indenture made this first day of November, 1838, between said Henry Easley and Eliza, his wife, of the county of Halifax and State of Virginia, of one part, and John B. Carrington, Richard V. WatMns, William W. Carrington and John B. McPhail, of the .other part, a certain acre of land in Halifax county, lying on the road from Clarksville to Milton, N. C., for themselves and others conforming to the discipline of the Presbyterian Church. (Signed) "Henry Easley and Eliza A. Easley." *The tradition is that Mr. Henry Easley, being of a happy and jovial disposition, amused himself and his many friends with music on the violin (it was called fiddle in those days), being a master performer for his day and generation, and always attracted a crowd of young people, whose hearts were brimming over with fun and merriment. These conditions did not accord with the more sedate elders of the church, and it was being discussed among them whether it would not be best for all parties concerned and the Presbyterian Church to turn Mr. Easley out of the fold. When he got an inkling of what was being discussed in regard to himself, he left the church and joined the Episcopal Church, where he could fiddle without detriment to others or his conscience. Providence Church, organized in 1831. Mercy Seat Church, 18S7. Spring Hill, 1838. South Boston, 1842. Mount Carmel, 1867. Oak Level, 1880. Meadesville Church, 1880. ___________________________________________________________________ Copyright. All rights reserved. http://www.usgwarchives.net/copyright.htm This file was contributed for use in the USGenWeb Archives by: Joy Fisher sdgenweb@yahoo.com ___________________________________________________________________