History of Mt. Carmel Baptist Church, RFD No. 3, Chapel Hill, North Carolina : Sesquicentennial year, 1803-1953

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State Library of North Carolina
Raleigh
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Wake Forest University
Z.S. Reynolds Library
NC Baptist Historical Collection
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RFD No. 3
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Prepared by
MRS. L. W. SPARROW
1803-1953
SESQUICENTENNIAL COMMITTEE
Mrs. S. C. Hundley Mrs. A. D. Fowler
S. T. Noell Junius Sparrow
R. L. Blackwood, Sr.
INTRODUCTION
The present is of far more value than either the past or future, but
it often pays to pause and look back over the road travelled, especially
if this road has been long. One hundred and fifty years is a rather long
road when we consider it in relation to the length of a man's life. Just
why is Mount Carmel Church in existence after all these years? No doubt
one reason is the firm foundation laid by our forefathers. Note in the
old deed that Mount Carmel was to be called the "Church of Christ at
Mount Carmel." All through these years there have been people, some-times
few in number, who have kept that reason first in their hearts.
Even if they did not know the words were in the deed, they loved
the old Church and knew that it was Christ's Church.
What were the conditions that prevailed during the years of the
Church's life which have made it what it is today? Perhaps the Old
Testament way of carrying out Law to the letter hindered this church
as it did many others. The road uphill could be climbed only at a snail's
pace because we so often stopped to discipline this or that weaker brother.
As we look back over the hundred and fifty years the mistakes
of any particular period do not seem so outstanding. After all, we are
far from the fourteenth mile post on the old Hillsborough-Fayetteville
great-road in more ways than one. Any one knows that we would have
been much farther if these mistakes had not been made, but they are
in the past. Let us press forward to the future, taking only those things
from the past that will help us on to a successful future; a future of
which God will say, "well done."
Defence is needed for going so far afield as to tell of world, national,
and state history in the history of Mount Carmel. With each successive
year the world becomes more unified. Mount Carmel realized her re-sponsibility
to her neighbor in her early days but the concept of neighbor
has grown since that time to include the whole world.
Why would the purchase of the Louisiana Territory affect us? The
Louisiana Territory opened up new land to be settled by the residents
of the seventeen states in the Union at that time. These people went
west or southwest to new settlements carrying the customs and the
beliefs of the old home with them. It is good that the early churches
had been organized at that time because they served to spread the Gospel
to the new territories even without special missionary effort.
BACKGROUND CONDITIONS IN THE EARLY YEARS OF
MOUNT CARMEL
World History at the Beginning of the Nineteenth Century
It is difficult to connect the events of world history with the early
affairs of Mount Carmel, a small rural Church in piedmont North Carolina.
At this time Napoleon was the center of attention as he made his famous
attempt to conquer the whole of Europe for France.
Switzerland had just succeeded in a revolutionary attempt, and declared
herself an independent republic, while the hated George III sat on
the throne in England as he became more and more mentally unbalanced.
The African continent still lay in unexplored darkness during this
period, and all the Oriental world, which so occupies our attention today,
was truly a separate world from the Occidental.
American History at the Beginning of the Nineteenth Century
A brief look at the United States about the time our Church was
organized shows us that these were important years in determining the
size and strength of the young nation which had recently won its inde-pendence.
All the vast area contained in the Louisiana Purchase, which more
than doubled the area of the United States, was purchased in 1803 from
France. From this purchase the states of Montana, Minnesota, North
and South Dakota, Kansas and Louisiana were formed. Altogether, one
million square miles of territory were bought for fifteen million dollars.
The chief proponent of the Purchase was President Thomas Jefferson,
who was elected in 1800 by the House of Representatives, since the
nominees for President and Vice President received the same number
of electoral votes.
It was also in 1803 that Ohio was admitted to the union as a Free
state; that is, no slaves were allowed in the state. The issue of slavery
versus abolition was growing more bitter as the years passed, so that
eventually this issue outweighed all others in the minds of the statesmen
and voters of the time.
In 1804 the famous Lewis and Clark Expedition crossed the North
American continent and gave the United States its claim to the West
Coast territory which later played such an important part in the gold
rush and the great migration to the west.
Four years after the forming of Mount Carmel Church Robert Fulton's
boat, the "Clermont," steamed from New York to Albany in one and
one half days, marking the beginning of steam-ship transportation.
George Washington, the immortal soldier who gave so liberally to
fight for our independence, had been dead for only four years when
Mount Carmel was organized, and the first American veterans were still
living in great numbers.
In 1812 the United States fought a second war to prove its independence
and strength. It was the War of 1812 that showed that we were a strong
determined nation, well capable of settling great issues justly.
Truly these were great years in the history of our country, just as
they were important years for the young Mount Carmel Baptist Church,
which had just been organized.
North Carolina History, at the Beginning of the 19th Century
North Carolina can well be proud of its rural people. They made
[3]
up the state for the most part in early days and have retained a prominent
place in its progress to this day.
In the year of 1803 each little rural settlement was a world of its
own to a great extent. It is most likely that piedmont North Carolina
did not have the ruffled shirts and wigs which are commonly associated
with early colonial times, because this section of the state was still
in the pioneer stage of development. Homespun and leather was probably
the fashion of the times. The hunters and farmers probably dressed in
leather shirts and breeches made to withstand the hard wear of the
frontier. They could have copied the Indians in their dress, for some
still lived in the region. We are told that a whole tribe, the Suscunor,
moved away just one year before Mount Carmel was organized. This
left the Cherokees who later moved West. The women dressed in floor
length dresses, with hoops on important occasions, while the little girls
dressed in somewhat the same manner as their mothers.
These people lived and worked in settlements miles apart; yet with
few exceptions they worked their way up to something better year after
year. It is wonderful how mere handfuls of people scattered over wide
areas year after year managed to improve their circumstances as they
did.
We have to think hard to leave public education out of our plan of life;
but when Mount Carmel was begun, public education was no more than
a wild dream in the minds of a few far-sighted individuals. Indeed, the
very conditions of the settlements made public education as we know it
today impossible. It would have been hard to locate a school so that a
goodly number of children could conveniently attend.
For many years what the churches had to offer as education was all
that could be obtained by rural people. Many of the older, more firmly
established churches had grants of land or other sources of income with
which they established and maintained schools. People had to pay for
other education from their own private funds.
In 1825, almost a quarter of a century after the founding of Mount
Carmel, the Orange County Sunday School Union petitioned the General
Assembly for funds to help out in schools which were conducted by that
Union. Twenty-five cents annually for each Sunday School pupil was
asked. There were between eight hundred and one thousand children
in such schools at the time that this petition was made. This request
was turned down twice by the assembly. Some time after this boarding
schools and academies came into existence, but the ordinary people still
depended on the church for their education.
Roads were mere trails of dust or mud, depending on the season.
No doubt this made our forefathers more anxious for "meeting houses"
to be as close together as communities would allow. Almost all preachers
travelled on horseback with Bible and other helps, as well as a change
of clothes stored in large saddle bags.
The road on which Mount Carmel was located was built of boards.
Plank roads stretched from one trading center to another at this time.
The road on which Mount Carmel stood stretched its bumpy line from
Hillsboro to Fayetteville. Over this road passed wagons hauling farm
produce, slaves to be sold, and many other items not found in markets
today. Droves of cattle and horses passed the little church on the hill
near Morgan's Creek. Perhaps the travellers stopped to drink from that
spring mentioned in the deed and commented on the wisdom of building
churches and the influence for good this church had in the neighborhood.
[4]
The country seemed so new, so full of life and so ready to try new
ideas; so ready to make of itself a great nation. We should be glad that at
such a time the nation almost as a whole turned its thoughts to the true
source of power. The time was ripe for such a revival as swept our entire
state in 1880.
These revivals first started as camp meetings. All denominations
met together. Those three most often mentioned were Baptist, Methodist,
and Presbyterian. As converts from these meetings returned home members
of the same denomination would begin meeting in homes, and finally
a church would be organized. The rural communities were the first to
organize such churches. Thus we see Mount Carmel with a church building
in the country near Chapel Hill, while the village itself had no Baptist
church. Camp meetings would last two days or a week. Many attendants
walked seven or eight miles with just bread in their pocket to eat, while
others with a longer distance to travel might bring a picnic lunch.
As congregations grew and became more united in their purposes they
built permanent houses to use instead of meeting in the homes. Generally
the neighbors got together at a "bee" or "building spell" and built a
log church much like their own homes, many of which had no floors.
Mount Carmel was probably built in this neighborly way. These churches
were the chief forces for law and order in the community. As soon as
the churches were built they were put in use for schools, political meetings,
or other public functions. After public schools were built, the congre-gations
complained about this non-religious use, and all functions other
than religious were moved to the school houses.
It is interesting to notice the naming of these early churches. For
the most part they were named for location: Rock Spring, Bear Creek,
Cane Creek were all named in this manner. Some were named for large
land owners who had given the land on which the church was built. We do
not know whether our church founders had a vision of the tasks and
possibilities of our church, or whether the name was suggested by the
rough terrain, but the name has come to mean more and more to the
members as the years have passed.
We hope that any moneys needed were supplied in a way pleasing
to God. In 1810 it is recorded that at least one church in Orange County
obtained money for needed buildings by lottery. That seemed to be a
common practice for in 1830 we find it recorded that such means of
raising money were sinful, and the practices referred to soon were ceased.
Even horse swapping was done at churches in some of the very early days.
Baptists and Methodists were the only denominations which did not
require a formal education for ministers. More emphasis was placed on
call and public gift of speaking than on education. In 1848 the Baptist
State Convention announced that prejudices AGAINST education were
about to give way.
Frequently people came to church from a radius of twenty miles for
all day services. People would stand outside talking until the preacher
came on horseback to the meeting house. The preacher would go im-mediately
to the pulpit where he would deposit his saddle-bags on the
floor and begin the service as the last outsider came quietly in. Sermons
usually lasted two hours. Rural preachers preached against the un-pardonable
sin, while the city preachers talked about social reform,
temperance movements, church doctrine, piety or humiliation. Elder Purefoy
wrote that the best preachers were those who could best explain the
scripture.
[5]
With these background facts in mind, we now turn our attention to
Mount Carmel in its early beginnings.
MOUNT CARMEL BAPTIST CHURCH PRIOR TO 1870
It is hard to obtain accurate information about early church work.
Records were not made, or if they were made, they were not kept. Some-times
they were destroyed by fire and sometimes they were lost. As late
as 1816 it is recorded that some thought it a sin to number people,
basing this opinion on God's displeasure at David's numbering the people
of Israel, as recorded in I Chronicles 21:1-7.
In his volume on Sandy Creek History Purefoy gives the following
short history of Mount Carmel Church:
MOUNT CARMEL
Is located on Morgan's Creek, in Orange County, N. C, about two
miles southwest from Chapel Hill. This church was constituted in
A.D. 1803, at Pritchard's meeting House, a few miles south of its
present location.
Of its early history but little is now known. In June, 1816, a
few of the members met at Mount Carmel M.H., and organized
for business. Elder R. T. Daniel was with them at this meeting.
In 1817, this church was represented in the General Meeting
of Correspondence for Missions.
In 1818, Abner W. Clopton, of Virginia, a member of this
church, who was principal of the Preparatory School at Chapel
Hill, was ordained to the work of the gospel ministry by Elders
George Roberts and David Newlin.
In 1819, Elder Clopton tendered his resignation as clerk of the
church, and James G. Hall, who was then a student at Chapel Hill,
was licensed to preach the gospel. He is now a prominent minister
in South Carolina.
In 1823, this church organized an arm at Mount Gilead, which
was organized into a church in 1824. George Oldham and Thomas
D. Oldham were the first deacons after the church moved to Mount
Carmel M.H.
Thomas Weaver was licensed to preach by this church in May,
1818, and was ordained by Elders Thomas Freeman and Isaac Kirby,
in 1826. Previous to 1826, this church belonged to the Flat River
Association. Since then it has belonged to the Sandy Creek Asso-ciation.
In May, 1827, William H. Merritt, at the call of the church, was
ordained to the work of the gospel ministry by Elders James Ferrell
and Thomas Freeman.
In 1852 or '53, a large number of members were dismissed by
letter, to organize a new church at Lystra M.H., by which their
number was very considerably reduced.
In 1854, Mount Carmel formed an arm for business at Chapel
Hill, which was soon constituted into a church. Mount Carmel,
though now reduced in numbers, is the mother of three flourishing
churches.
Dr. William Hooper was baptized into the fellowship of this
church in 1832.
The following ministers have served this church as pastors:
R. T. Daniel, William P. Worrell, P. W. Dowd, William Hooper,
R. McNabb, George W. Purefoy, Enoch Crutchfield, B. J. Hackney,
and M. D. Andrews.
This church has enjoyed several interesting revivals of religion.
Its present number of members is thirty-five.
[6]
The Purefoy "History of Sandy Creek Association" gives a summary
of the happenings of the churches in the Association each year. After
1827, when Mount Carmel received a letter from the Flat River Association
to join the Sandy Creek Association, this church was represented a greater
part of the time at the annual meetings. Some idea of the activities of
the church can be obtained from this History.
It is recorded that in 1805, in September, Abner Clopton, a member
of Mount Carmel, preached at Arbor Meeting House at the Associational
Meeting. In 1808 R. T. Daniel of Mount Carmel led in prayer at the
Association. We assume that Elder Daniel was the first pastor of this
church since he is the first one listed by Dr. Purefoy in the above history.
As late as 1809 we find the Baptists still practicing laying on of
hands following baptism, although the ritual was not a test of fellowship.
At the Association of 1809 four preachers preached on Sunday, and one
of these was Ralph, a colored man. Elder Robert T. Daniel preached at
many of these meetings and was Moderator at many. Four years after
Mount Carmel was organized we find that the expenses of the Association
were still paid in pounds, shillings and pence.
In 1827, the year that Mount Carmel joined the Sandy Creek Association,
Elder Thomas Weaver and Grey Huckabee were the Delegates from Mount
Carmel, as well as for the next year when the Meeting was held at Mount
Gilead. The following year Elder William H. Merritt was a third Delegate
from Mount Carmel. When the Association met at Lick's Creek, Chatham
County, in 1830, a serious difficulty in Mount Carmel Church was reported.
What the difficulty was is not mentioned, but a committee was appointed
to effect reconciliaton.
At the Associations of 1830 and 1831 William H. Merritt of Mount Carmel
was Moderator and William Hooper of Mount Carmel preached the asso-ciational
sermon. Many associational meetings during these years found
the same delegates from Mount Carmel: Merritt, Huckabee, and Weaver.
The report is recorded that Elder William H. Merritt baptized one hundred
candidates at different churches in the year 1832. Elder Merritt was known
as a great revivalist and was very much in favor of missions and Christian
Education. He was later a large benefactor of Wake Forest College.
In 1833 the introductory sermon at the association was preached by
George W. Purefoy, then of the Raleigh Association, but later the great
leader and Historian of the Sandy Creek Association. At this meeting
Cane Creek asked Mount Carmel and other churches to send messengers
to help settle a dispute about an excommunication. Mount Carmel sent
Thomas Hunter. There were ten baptisms reported from Mount Carmel
in 1833 and the total membership was sixty.
About this time there was much agitation over whether individual
churches should be missionary or not. Mount Carmel was always on the
side of missions. Elder Robert T. Daniel, first pastor, was called the
"Prince of Missions." In 1821 he was employed by the North Carolina
Baptist Missionary Society at $40.00 per month to organize local mis-sionary
societies in various parts of the state.
In 1834 there were no baptisms reported from Mount Carmel and the
membership stood at forty-two, compared with the sixty in the previous
year.
The associational sermon in 1835 was preached by William H. Merritt
at the Emmaus Meeting House in Chatham County. Of the nine ordained
ministers in the Sandy Creek Association in 1835, three of them were
[7]
members of Mount Carmel: W. H. Merritt, William Hooper and Thomas
Weaver.
When the Association met at Mount Gilead in 1936, a committee was
appointed to inquire into the reason for the low state of religion in the
churches. At this meeting William H. Merritt gave $100.00 along with other
donations to be used by the Baptist State Convention for Judson's trans-lation
of the Bible in Burmese. This year Mount Carmel reported forty-four
members with no baptisms. The death of Luther Rice, a companion
missionary of Adoniram Judson, was reported and the resulting preambles
and resolutions are good reading because they show so plainly the deep
feelings for missions.
A new delegate from Mount Carmel in the year 1838 is recorded. He
was William Barbee, who went along with Merritt and Weaver. At no
time are the women mentioned in the proceedings.
, In the 1839 minutes Elder George W. Purefoy wrote a circular letter
on the importance of education among ministers of the gospel. Mount
Carmel this year reported twenty-three baptisms and sixty members.
This is the best report coming from this church.
At the 1843 association meeting at Antioch, Mount Carmel sent up
a question: "To what extent shall we go in receiving worldly testimony
in our churches?" The answer was: "When the church deems it necessary
to take testimony from the world, hear it, and give it the weight to which
it is entitled." No baptisms were reported from Mount Carmel this year
and the Membership was one hundred and seven.
In 1847 Alfred Boothe was a delegate from Mount Carmel. In 1848
James M. Cheek was a delegate. In 1850 Mount Carmel reported one
hundred and five members but ne baptisms. Prior to this meeting Elder
William H. Merritt had died and a committee was appointed to prepare
an obituary.
At the 1853 Meeting Lystra Church reported for the first time. She
reported eighty-four members. No doubt many of these came from Mount
Carmel's roll, since she is Lystra's mother church. Mount Carmel was
represented by letter this year and reported seventy members.
The year 1854 heard Chapel Hill Baptist Church asking for a seat in
the Association. This new church had many former Mount Carmel members
for it too was a daughter church of Mount Carmel. This year James P.
Mason was recommended by the church at Chapel Hill for examination
with the view of ordination for the ministry. Elder Purefoy and others
were appointed to attend to that duty at Mason's convenience.
In 1857 Mount Carmel was represented at the Association by James
Edwards and S. T. Lindsey. Perhaps this delegate, Edwards, was a member
of the Edwards family for whom the range of hills in front of the present
church is named.
In 1858 George W. Purefoy preached the Centennial Sermon for the
Sandy Creek Association before a great crowd. This sermon was later
enlarged into the "History of Sandy Creek Baptist Association." Mount
Carmel reported twc baptisms and thirty-five members this year. Edwards
and Lindsey were again the delegates.
The remainder of this section contains information gleaned from the
minutes of the Sandy Creek Association from 1859 through 1869, which
are kept in the Wake Forest College Library. The year 1859 finds Mount
Carmel reporting forty-four members with one member excommunicated.
S. T. Lindsey was the church clerk. He, along with J. M. Cheek and R.
Daniel were the delegates to the Association for that year.
[8]
George W. Purefoy was the Moderator of the Sandy Creek Association
in 1860. Clerk Lindsey reported only forty members for that year. At the
Association P. H. McDade of Chapel Hill reported that Mount Carmel
had no Sabbath School and that there was a scarcity of children in the
community and some backwardness on the part of the church in taking
hold of and pushing forward such an enterprise.
Still further decline was recorded for the church the next year. Only
thirty-seven members were reported. Cheek, Edwards and R. Daniel were
the delegates. The presence of the same delegates year after year indicates
a lack of leaders in the church.
Still further decline is indicated in 1862. No delegates were present
and the membership remaind at thirty-seven. The next year there was
no report at all. The Civil War was taking its toll. In 1864 again there
was no report and no delegates. From 1859 to 1864 there are no pastors
listed.
It is good to see that in 1865, just after the war ended, Mount Carmel
sent back its old delegates, Cheek, Daniel and Lindsey. Lindsey, still
clerk, reported fifty-eight members and the Reverend 0. Churchill as
pastor. The next year saw still more progress. Eighty-two members
were reported by the new clerk, J. S. Tilley. Tilley, R. Daniel and 0.
Churchill were delegates to the Association.
The year 1867 was a red-letter year for Mount Carmel. A Sabbath
School was reported with thirty scholars and four teachers. The school
closed during the winter but it still marked a good beginning. Isaiah Cole
was the superintendent, assisted by W. H. Lloyd. Oren Churchill was
still Pastor and Mr. Daniel had two new delegates. Hudson Sparrow
and W. H. Lloyd, to accompany him to the Association. However, there
was a loss of seven members.
An addition of two members is reported the following year. Oren
Churchill is still pastor while R. M. and A. Daniel and D. S. Pendergrass
were delegates to the Association. J. S. Tilley was still clerk. The report
of 1869 is not so good. There was no Sabbath School report. Membership
was four short of the year before. The pastor this year was James P.
Mason. This year of 1869 concluded the stay of Mount Carmel Church
in the Sandy Creek Association.
Before leaving this early period in Mount Carmel History, another
word is in order concerning those two spiritual giants about whom much
has already been said, William Merritt and George W. Purefoy. The burial
place for both Purefoy and Merritt is on a high knoll southwest of Morgan's
Creek bridge on Highway 15-501. This is the family burial ground for
the old Purefoy family. George W. Purefoy married Lucy Merritt, daughter
of W. H. Merritt. The two, Purefoy and Merritt, made a fine family team
for the great religious work they did together.
Many of the farms around Mount Carmel were bought from the Purefoy
descendants. They were fine neighborhood builders. When the old South's
way was broken by the Civil War these people sold their lands under
terms agreeable to purchaser, and purchaser and seller became lasting
friends.
We find the descendants of Merritt and Purefoy still filling many places
of community and church service. The lives of these great men live on.
Mount Carmel Church owes her debt to George W. Purefoy for donating
the tract of land on which the present building now stands. But much more
does she owe to both these men and the other great leaders for the spiritual
heritage she has from them.
[9]
MOUNT CARMEL CHURCH SINCE 1870
In the year 1870 Mount Carmel received a letter from Sandy Creek
Association in order to join other churches in forming the new Mount
Zion Association. Ths new group was composed of churches in Alamance,
Orange, Chatham, Durham and possibly some other counties. The minutes
record that one of the names suggested for the new Association was
NEW HOPE, after the Creek of the same name. However, one Brother
objected on the grounds that the Association might prove to be as slugggish
as the creek. This year of 1870 found Mount Carmel with forty-nine mem-bers
and no pastor is listed. George W. Purefoy was elected the Moderator
of Mount Zion in 1870 and also in 1871. In 1871 and 1872 the church
membership dropped to 47. W. R. Gualtney was pastor.
The year 1873 saw another epochal step in the church's history. This
was the moving of the church from the original sight deeded by Mathew
McCauley to the present sight on the south border of Orange County.
There is no record of the exact reason why Mount Carmel was moved
several miles south of its first location. Many old-timers think the
Baptist feelings ran so high that the idea of Merritt's Chapel Methodist
Church gaining membership in what could be Baptist grounds just could
not be ignored. Be that as it may, other factors could have influenced the
move. Chapel Hill now had a Baptist Church to take care of many people
who were formerly Mount Carmel members. P. H. McDade's statement
that there was a scarcity of children may have influenced the movement.
Also, many of the names on the records at this time were residents of
the present Mount Carmel community. Certainly a member living at
the Rich place, as did Hudson Sparrow, would welcome his church nearer
home. The Merritts and Purefoys also lived nearer the present location.
In fact, Elder Purefoy gave the land for the present location. Interest
at the old church seemed about dead at times, as is recorded in Purefoy's
History. It may be that the church was moved in an effort to preserve
the last spark of life it retained.
It is told by word of mouth that in the year 1873, after the crops
were laid by, there was a "working." The old church was torn down
and hauled by wagons to the present location, where it was rebuilt. The
fine old hand-planed boards were placed there as they are today in the
center section of the building. Probably quite a few members were in-convenienced
by the move, for in the early minutes for the succeeding
years we find the Womble family (W. N., Savannah, and Sims) asking
for letters.
We have only to look at the record of growth in the church in the
following years to be assured that the move was a healthy one. The
very year of the move the membership jumped from forty-seven to
seventy, a gain of roughly fifty per cent. By 1876 there were one hundred
and sixteen members. For a period of nearly thirty years this number
was not exceeded. In fact, the church membership varied between seventy-seven
and one hundred and fifteen until 1904 when it rose to one hundred
and thirty one. The reason for the fluctuation in numbers was due largely
to the practice of excluding members and then restoring them to church
fellowship when they conformed to church requirements.
The best sources for any church history are the minutes of the Church
conferences or business meetings. Unfortunately, there are no such
records of Mount Carmel prior to 1888. A copy of the oldest set of
minutes is contained in the appendix to this history. It was in the Fall
[10]
of 1888 that the Mount Zion Association met wth Mount Carmel. Rev.
W. S. Olive was pastor at the time and there were ninety-seven members.
At the December business meeting of 1889 it was decided to give the
first two months' collections to Foreign Missions. This collecting was
to be done by Brother C. L. Andrews and Sister Susan Cheek.
In January of 1890 the church decided to withdraw fellowship from
all able-bodied men who did not pay their part of the pastor's salary.
For some reason, the former pastor, Rev. W. S. Olive, was to be notified
of this act. At the February meeting of the church Brother A. Riggsbee
and Sister Lela Merritt were appointed to collect for the next two months
for home missions. The March conference of this year granted letters
to Sisters Savannah Bland and E. S. Upchurch. Delegates to the Sunday
School Convention were W. J. A. Cheek, J. M. Womble, and J. B. Cheek.
In June of this year letters of dismissal were granted to Sister S. N.
Cheek and Brother H. Y. Stone. August saw a number of committees
appointed. W. G. Clements headed a committee to secure funds for the
Baptist Orphanage.
November of 1890 was the month for the election of a pastor. Rev.
J. W. Watson was called for another year at a salary of $100.00 The church
decided to pay the pastor each quarter. In this year a lengthy tribute
of respect was recorded in the records for Sister Sarah Andrews, lately
deceased.
In September of 1894 the church had a committee to collect the balance
due on the salary of Rev. J. W. Watson who left the church in 1892. Rev.
A. C. Cree agreed in November of 1894 to serve the church for "what the
committee can raise." These must have been hard years for Mount
Carmel, but even in these times she was honest in trying to pay all her
debts. We find plans were made in the January conference of 1895 to
finish paying the back dues to Rev. W. A. Smith. Brother Cree kept
these debts before the people. In May of this year the church accepted
funds obtained from an entertainment at Merritt's School House. These
funds were to be used to cover the church. In August, 1895, a motion was
made to extend the roof of the church to correspond to the boxing. September
found the church pledging money to help pay for shingles. One dollar
was the highest amount paid. "Friday after next" was the date set
for covering the church.
During these years preceding 1900 the post office for those in the
Mount Carmel community was Rialto. This strange sounding name is
now Farrington, according to report. The address of community people
was changed to Chapel Hill in 1903 or 1904.
We mention only a few more facts in this section to show some of the
trends in Church life. A much fuller account of the later years of the
church's history will be found in the next section. In all of the church's
conferences the roll of members was called and absentees noted. The roll
was divided into a male roll and a female roll. At the April, 1914, meeting
it was decided that the female roll would be called quarterly henceforth.
A check of the minutes for several years reveals that more and more
the roll call was omitted, until eventually it died out.
On the Saturday before the second Sunday in March, 1917, the church
voted that it was wrong for church members to dance and all who were
guilty would be dealt with by the church.
On the third Sunday in March, 1926, the church decided to do away
with Saturday meeting and have meeting first and third Sundays. The
Saturday meetings were restored under later pastors but this was the
[11]
beginning of the end for the Saturday meeting. It was also the beginning
of a fuller program of church services. As the membership and the finan-cial
ability of the people grew the need for full time services was seen.
The first full time pastor was Rev. C. E. Bryd in 1945. The salary paid
was $1200.00.
Instead of the Saturday meeting or even the Sunday church conference,
the church now convenes in business session on the Wednesday night fol-lowing
the first Sunday in each month. The church now has a full-time
program of work including: A pastor on the field, Preaching service twice
on Sunday, Wednesday night services, rehearsal of adult and youth choirs
on Thursday night, and occasional social meetings in the Cabin.
Most of the other phases of church life are covered in the section to
follow. However, it might be well to mention the present general church
officers. They are: Clerk, L. W. Sparrow; Treasurer, Mrs. E. G. Merritt;
Librarian, Nat Sparrow; Chorister, Billy B. Sparrow; and Pianist, Mrs.
E. G. Merritt. The trustees of the Church are: June A. Sparrow, P. E.
Johnson, and A. D. Fowler. The deacons are: A. G. White, chairman,
L. W. Sparrow, Martin Sparrow, E. T. Dollar, S. T. Noell, W. L. Carson, Sr.,
J. E. Pendergraft, J. C. Carter, Dwight Pendergraft, Odell Blackwood,
and J. H. Merritt.
INTERESTING PHASES OF MOUNT CARMEL LIFE
Mount Carmel and the University of North Carolina
Although at present there seems to be little connection between our
church and the University of North Carolina, in the past the University
has had more influence on our affairs than we realize.
For one thing, the University and the church are about the same age.
The University was only eight years old when the church was organized.
Since so many leadex's of early years came from the University it might
have been a force in getting the church organized. At the time of the
church's organization there was no Baptist church at Chapel Hill. The
distance to the nearest Baptist Church was prohibitive to student attend-ance,
so there was definite need for a Baptist church closer by. The first
site of Mount Carmel was within easy walking distance of the campus
and the South Building bell could be plainly heard at the church.
Abner W. Clopton, principal of a preparatory school in Chapel Hill,
while not a member of the University faculty, was ordained to the work
of the Gospel ministry at Mount Carmel. He served also as clerk of
the old church and when he resigned James Hall, a University student,
became clerk.
In 1819 Iverson L. Brooks, a student, was licensed to preach the gospel
by Mount Carmel.
Dr. William Hooper, an Episcopal clergyman of Chapel Hill, was
baptized into the fellowship of Mount Carmel in 1832. He served as Pro-fessor
of ancient languages, rhetoric and logic at the University. He
co-authored a report on education to the Baptist State Convention which
resulted in the founding of Wake Forest College in 1834. He later became
second President of Wake Forest College. He was a grandson of the William
Hooper who signed the Declaration of Independence. He is buried on
the University campus beside his mother and stepfather, Dr. Caldwell,
former president of the University.
We cannot forget the Y.M.C.A. boys who walked to Mount Carmel
in former days to teach Sunday School when our leaders were few. They
[12]
came to the University with an earnest desire for education, and with
a willingness to suffer hardship in order to get it. Among these students
were 'Cooper, Walker, McKnight, Jones, Auld and Vogler, along with
others whose names are forgotten, but whose efforts are still remembered.
Perhaps they still remember the old church and the dinners to which they
were often invited after services.
Professor Gore of the Physics department was a leading member of
our church for many years. We find him attending Union meetings and
associational meetings as a delegate from our church.
With the founding of the Baptist Church in Chapel Hill student
participation in Mount Carmel affairs decreased. The efforts which these
students made will be appreciated as long as they are remembered.
Mount Carmel and Sunday School Work
The first report of a Sunday School at Mount Carmel was made
in 1867. It was then called a Sabbath School. The Superintendent was
Isaiah Cole. The school closed for the winter months. There were four
teachers and thirty scholars. The next year a report was made was in
1871. The number enrolled was still thirty. Within six years after the
church was moved the enrollment had gone up to fifty. G. P. Moore was
then pastor.
From 1880 to 1900 the enrollment ranged from twenty-five to seventy-five.
The enrollment from 1900 to 1920 was up and down with a slow but
steady progress being noted. As late as 1908, when Mr. A. Riggsbee was
superintendent, the school was open only ten months in the year. In 1920
there were sixty-five enrolled. By 1930 this number had grown to one
hundred and thirty-seven, by 1940 to one hundred and ninety-one. The
1950 enrollment was two hundred and eight-nine, while 1951 was the all-time
high of two hundred and ninety-seven, with an average attendance
of one hundred and forty-six. Last year, 1952, saw the enrollment drop
down somewhat but the attendance remained at one hundred and forty-six.
This year of 1953 promises to exceed last year in attendance.
The Sunday School is well-graded and uses the six-point record system.
There are at present nineteen classes, a Nursery, Cradle Roll, and Ex-tension
department in the School.
The superintendents during the past quarter century have been: C. W.
Sparrow, A. E. Knowles, W. M. Pendergraft, I. F. Hardee, L. W. Sparrow,
S. J. Crabtree, P. E. Johnson, J. H. Sparrow, E. T. Dollar, and A. G. White.
Brother White has served as superintendent since 1940. Further plans
are being made to expand the Sunday School in 1954.
Mount Carmel and Training Union Work
The first report of a Baptist Young People's Union at Mount Carmel
was in 1921. Rev. J. B. Davis was pastor and Miss Viola Cheek was
president. There were eighteen members. In 1922 this had increased to
thirty-five. The next several years show an up and down situation but
with gradual overall progress. By 1940 the enrollment was sixty-two.
There was no Union reported in 1942-44. In 1945 the enrollment was
eighty-one. Follows a steady gain until the peak year of 1951 when the
enrollment was one hundred and fifty-seven and average attendance of
eighty-two.
The influence of Training Union is seen throughout the Church's
activities. Whenever a new worker is needed to fill some place of re-sponsibility,
that worker has more than likely been trained in the Baptist
[13]
Training Union. The Training Union at Mount Carmel is a well-graded
organization with unions and leaders for all age groups.
The Training Union Directors since its inception have been: Miss Viola
Cheek, Miss Agnes Knowles, Miss Mamie Lee Blackwood, J. 0. Blackwood,
Miss Jessie Sparrow, Billy Sparrow, Miss Eva Doris Blackwood, Joseph
Fowler, Mrs. C. E. Byrd, E. T. Dollar, Vernon Sparrow, Miss Carolyn
Fowler, and Martin Sparrow.
MOUNT CARMEL AND MISSIONARY EMPHASIS
From the earliest date Mount Carmel has been a strong missionary
church. She is seen standing by her convictions in the earliest days.
Churches left the Association and were refused a place because of their
anti-mission sentiment, but never Mount Carmel. Mention is made of
different phases of early mission work here and there throughout Purefoy's
History.
Always there was a missionary spirit and a way to carry on, although
at times that way seems to us today very inadequate. The collecting of
money by a committee was one of the ways tried. Sometimes this committee
would be appointed as late as August with instructions to collect until
the meeting of the Association. The need for particular causes are not
usually recorded. It was a collection just for missions.
The spirit of Missions increased with the beginning of Woman's Mis-sionary
Union. We hear of the first Woman's Missionary Society at
Mount Carmel in 1916 when Rev. O. L. Riggs was pastor. He had not
been long married and he brought his beautiful young wife to help with
the church work. No doubt this young woman, full of love for her
Master's work, inspired the women of Mount Carmel to take that first
step. The first enrollment was twenty-two.
From that day there has been a steady growth in the interest of missions.
Many have been the women of Mount Carmel who have been leaders in
mission organizations since that early beginning in 1916. The presidents
of the Woman's Missionary Union for the past thirty years have been:
Mrs. C. L. Rich, Mrs. June A. Sparrow, Mrs. Charles Knowles, Mrs. P. E.
Johnson, Mrs. Jesse Merritt, Mrs. Carl Sparrow, Mrs. E. T. Dollar, Mrs.
E. G. Merritt, Mrs. Vernon Sparrow, and Mrs. S. C. Hundley.
As could be expected from the increased interest, auxiliaries were
soon organized and added to the W.M.S. The Girls' Auxiliary and the
Royal Ambassador Chapter, along with the Sunbeam Band, have been
active for many years. Outstanding Royal Ambassador Leaders have been:
Mrs. Flora Fowler, Mrs. E. T. Dollar, and Martin Sparrow. The present
leader, Martin Sparrow, is the first man to serve as R.A. Leader.
The members of the Girl's Auxiliary groups have been led by these
efficient helpers: Mrs. Philip Sparrow, Mrs. A. D. Fowler, Mrs. Leonard
Sparrow, and Mrs. William Kilpatrick. The young boys and girls get
started in missionary training in the Sunbeam Band. Among the leaders
of this Band have been: Mrs. W. L. Carson, Sr., Mrs. Edgar Stone, Mrs.
James Fletcher, and Mrs. John Williams.
The men were without a mission organization until the Brotherhood
Chapter was organized in 1949, while Mr. Wagoner was pastor, with
nineteen members. Though the idea of missions is primary in the Brother-hood,
this is a men's organization with the purpose of undergirding the
total program of the local church. S. T. Noell has been the president of the
Brotherhood since its inception.
[14]
A section on Missions would be incomplete without a look at some
of the objects of missionary zeal. As early as 1890 the church gave its
first two months collections to Foreign Missions. The next two months
collections went for Home Missions. This early interest has continued
through the years.
The Baptist Orphanage has long had a big place in the Church's heart.
In days past the whole Sunday School has visited the Mills Home at
Thomasville. For years also the Sunday School offering on each first
Sunday has gone to the Orphanage. For the past few years Mount 'Carmel
has taken a special interest in the Chowan Cottage of boys. Each Christ-mas
gifts are sent to this group and each Spring these boys and their
leaders come to Mount Carmel for a week-end visit. Several of the
youngsters usually spend their Christmas holidays with Mount Carmel
families.
Many homes have opened to welcome these boys as one of the family,
even for as long as their two-week summer vacation. None have shown
more genuine hospitality than the Leonard Sparrow family, who, in a
recent year had vacationing boys from Mills Home in their home for a
full month. Leonard never seemed happier than when these children
from the Orphanage came to visit.
The Baptist Hospital has long been a recipient of Mount Carmel gifts.
A few years ago when North Carolina Baptists were asked to raise a
large amount for a new south wing, each church in the state was asked
to give a sizeable amount to this cause. Mount Carmel gladly came
through and paid in full the amount requested.
Another feeling of satisfaction comes to Mount Carmel over its response
to the call of North Carolina Baptists for money to help in moving Wake
Forest to Winston-Salem. Mount Carmel accepted a goal of $1200.00 to
be paid within five years. In September of 1952 the five years was up
and the pledge was paid in full.
With the advent of the Baptist Home for the Aging, "Resthaven," this
church placed this new cause in her budget and on the hearts of her
people. Associational Missions is another cause in which Mount Carmel
has her part. From the first she has seen the need of a paid worker
in the Association and this year is paying $250.00 to support this cause.
There are other mission objects to which the church gives individually.
However, through the years she has given liberally to many objects
through the Co-operative Program of our Baptist Convention. Beginning
in 1926 with contributions of $150.00, there has not been a year since in
which gifts have not gone out to the ends of the earth through the Co-operative
Program. A total of over $12,000.00 has gone to worldwide
missions through these channels. This year's budget calls for $1725.00
through the Co-operative Program.
People of Mount Carmel have envisioned a budget with a 50-50 ratio
between missions and local expenses. This ideal has not been reached
in recent years, although in at least one year, 1920, the church gave well
over fifty per cent of its expenditures to missions. Brother Dorsett was
then pastor. The present budget calls for thirty four and one-half per cent
for missions, or a total of $3,144.00.
All this goes to prove that the Divine command, "Go ye into all the
world. . ." is being heeded more and more as the years pass, and as a
result Mount Carmel is proving herself a blessing as a witness to the
uttermost parts of the earth.
[15]
MOUNT CARMEL STEWARDSHIP
Mount Carmel membership is made up of hard working people whose
income is never in the high brackets. Not since the days of W. H. Merritt
and Purefoy have there been individuals with much wealth. It might be
thought that such a church would not be so generous, but not so with
Mount Carmel. She has through the years been conscious of her financial
stewardship.
In the olden days money was raised to pay the pastor and give to
missions by the assessment or dues system. Usually there was an
assessing committee and a collecting committee or a combination of both.
That the system worked poorly can be seen by the hard times they had
trying to collect the dues. Gradually we have come around to the position
of a vital and challenging stewardship of possessions, which presents
the needs to the people and then seeks a voluntary response.
As the pastors and church leaders have stressed the obligation of
every Christian to be a good steward the church gifts have grown through
the years. A glance at church records will show that in 1902 the total
church expenditures amounted to $121.41; in 1910, $405.19; in 1920, $727.55;
in 1931, $980.69; in 1940, $1229.50; and in 1950, $10,245.67. Over the same
period the pastor's salary increased from $100.00 per year for one Sat-urday
and one Sunday service per month to $2860.00 for full time work. By
1953 the pastor was receiving $3600.00 yer year.
One main reason for the church's sound financial status can be found
in the consecrated treasurers through the years. There have been only
three treasurers in the past thirty years: Mr. June A. Sparrow held this
office for many years. Then Ben Tripp was treasurer, and Mrs. E. G.
Merritt has now been treasurer for several years.
MOUNT CARMEL CHURCH MUSIC
Music, especially singing, has always been a vital part in the worship
services of rural churches. This is as it should be, for no other part of
the worship can be participated in by so nearly everyone. It is pleasing
to the ear, it gives emphasis to the sermons, and it carries out the theme
of the service in a way nothing else can do.
In the earliest churches there were no hymn books, nor any musical
instruments. Indeed, at the time Mount Carmel was first organized, only
a few of the hymns we know today were in existence and use. The Psalms
were sung as the only appropriate church music. Later came the hymns
that we are familiar with as the old-time songs, and still later came
the popular innovation of gospel songs.
In early times, a deacon often preached in the absence of a regular
pastor. This deacon would often lead in the singing, and from this
custom the term "deaconize the lines" came to be applied to song leading.
Most often the deacon or pastor would read or sing a line, which the
congregation would repeat after him, continuing this process until the
hymn was sung.
Hymn books were as much a rarity as books of any kind when Mount
Carmel was a young church. The possessor of one of these hymnals often
copied the words and distributed them to members of the congregation
so that the hymnal served as many people as possible.
If there was a time when the people of Mount Carmel did not like
to sing, it is not known or recorded. Entire generations have come to be
known as music lovers. The Yergans, Baileys, Andrews, and the Sparrows
were a few of the old families who took pleasure in making the church
house ring with music. The Sparrows were so numerous and so settled
[16]
that we still find them well represented in the singers of Mount Carmel.
Mr. Caswell Andrews was one of the good leaders of the old tuning
fork day. When he, his good wife Lula, his sister Louisana, and his little
less than a dozen children sang their best, there was little left for the
remainder of the congregation to do but join in.
Many "Singing Schools" were conducted in by-gone days. John Bryan,
brother of Dean D. B. Bryan of Wake Forest College, and Mr. Lynch
are two well-remembei*ed teachers.
The first musical instrument bought was an organ at which sat various
ladies laboring at the pumps to produce accompaniment for the singing.
Next came a piano and we now look forward to the day when we can
progress to an electric organ. It has been wonderful that at no time
has there been any lack of pianists or organists to provide music for the
church. Mrs. E. G. Merritt has for some years served well and faithfully
as church pianist.
The church now has two choirs, the adult choir directed by Billy
Sparrow, and the youth choir directed by Mrs. Morgan, the pastor's wife.
Both choirs rehearse on Thursday evenings. The adult choir regularly
sings at Sunday Morning services while the youth choir sings at the
evening service. This year of 1953 a group of the young girls entered
the Training Union Hymn Festival. They qualified at the Associational
and District meetings and went on to become state winners at Caswell
Assembly on July fourth. In addition to the two choirs there is a junior
song service at the evening preaching service, at which time the smaller
children sing choruses.
MOUNT CARMEL BUILDING PROGRAM
After the church was moved to its present location in 1873 there
was a period of thirty-one years in which no substantial changes were
made in the building. That building can be recognized as the rectangular
center section of today's building. There have been three additions to the
original building.
The first of these came in 1904, according to the best record. It con-sisted
of adding a front or entrance section on the side next to the road.
This section is still used as the front entrance to the building. This is
the section with the steeple on it. The old minutes tell us that the cost was
$450.00, which sum the church voted to borrow and repay as it could.
Increased attendance at Sunday School and the inconvenience of teaching
in the auditorium in curtained rooms led the church to undertake the build-ing
of Sunday School rooms. The addition at the back of the auditorium
gave four small rooms on the ground floor and four of the same size on
the second floor. This addition was started in December of 1930 and was
completed in 1931.
As soon as this addition was in use some farsighted members saw
the possibility of two other rooms, one on each side of the front entrance.
The building of these rooms was slow and discouraging but was finally
finished in the Spring of 1942. This left only one class meeting in the
auditorium.
The next step in Mount Carmel's building program came as the result
of a specific need, namely, a full-time pastor living on the field. The
Parsonage was built during the pastorate of Rev. Thomas Bland. Although
Brother Bland was pastor at the time of completion of the parsonage
in 1948, he was not married at the time and planned to leave to enter the
seminary at Louisville the following year. For this reason, it was the
next pastor, W. R. Wagoner, who was the first to live in the parsonage.
[17]
Never had the progress of the church seemed so evident as now, with
the pastor living in the community. The cost of the pastors home was
about $12,500.00, a large part of which was borrowed. Since that time
the third Sunday of each month in Sunday School has been parsonage
debt day. According to the church budget this debt is due to be paid
in full this church year.
In the meantime the Sunday School had grown to such proportions
that more room was needed. Thus it was that the idea of a Cabin came
about. The cement block Cabin was paid for only as the money came
to hand for materials, and most of the labor was supplied by the people
themselves. As soon as the sub-flooring was in and the roof on the building
was put to use. A whole junior department was organized, consisting
of all classes up through junior age, to meet in the Cabin with Mrs.
Wagoner as the first superintendent. Since 1951 Mrs. Martin Sparrow
has been superintendent of this important segment of the Sunday School.
Equipment for a kitchen in the Cabin has been given by individuals,
classes and other groups. The local Home Demonstration Club has fur-nished
money for the ceiling and flooring of the Cabin within the past
year.
To give some idea of the increase in property value through the years,
compare the value of the property in 1904 with that of today. In 1904 the
total value was $1000.00. Today the evaluation is about $30,000.00.
MOUNT CARMEL'S FULL-TIME CHRISTIAN WORKERS
In the early years of its history Mount Carmel was blessed with
ministerial sons. Most of these have been mentioned already in this
history. Abner Clopton was ordained in 1818. Iverson L. Brooks was
licensed to preach in 1819. Thomas Weaver was ordained in 1826. W. H.
Merritt was ordained in May, 1827. Dr. William Hooper was baptized
into the fellowship of the church from the Episcopal denomination. He
was already a clergyman and we have no record of further ordination
but Mount Carmel can consider him as one of her ministerial sons.
From 1832, when Hooper was received into the church, until 1911,
we have no record of either a son or daughter of the church who went
into full-time Christian work. There may well have been some but the
records have not come to us.
The next person on the list is Rupert Merritt, who was born in the
Mount Carmel community on March 14, 1891. Rupert's mother, Mrs.
Lizzie, still attends church and Sunday School regularly here at Mount
Carmel. Rupert was educated at Merritt's Schoolhouse, Chapel Hill High
School, Elon and Wake Forest 'Colleges, University of North Carolina,
and Southern Baptist Seminary at Louisville, Ky. Converted at the age
of thirteen, Rupert early felt the pull of Christian service. He served
Mount Carmel as Sunday School Superintendent and Deacon before
answering the call to preach.
This young man was licensed to preach on September 26, 1911. His
first pastorate was Lizzie Mill Baptist Mission in Selma. As soon as he
was called to this field of service Mount Carmel ordained him on Sep-tember
16, 1917. Since that time Rupert has served the following churches:
(1) The Sandy Bottom field near Kinston composed of four churches, (2)
the Dobson field, also composed of four churches, (3) Buffalo, Kentucky,
(4) Munfordville and other part-time churches in Kentucky, (5) Hiseville,
Kentucky, (6) the South Fork Church, where Abraham Lincoln's father
attended many years ago, (7) Mount Eden, Kentucky, (8) Mount Pleasant,
near Concord, N. C, and (8) Powell Tabernacle in Fayetteville.
[18]
At present Brother Rupert is doing a fine job with the last mentioned
church. After forty-two years in the ministry he is still being greatly
used by the Lord. During his ministry many young people have gone out
to serve the Lord in a full-time capacity. He has had a varied and interest-ing
life of paying chui'ch debts, building churches and parsonages, and
serving as Temperance leader. We wish for this Son of the old church many
more years of successful ministry.
Joseph Fowler is another Mount Carmel preacher who promises to be
used of the Lord wherever he goes. He was always a quiet, thoughtful
boy who loved his church and tried to serve anywhere he was needed.
He served his church in many capacities including that of Training Union
Director and Deacon. He saw over-seas service in World War II, coming
at the end of the war to enter the University of North Carolina and
graduate. After college graduation Joseph entered the Southern Baptist
Theological Seminary in Louisville, Kentucky. In 1952 he received his
B.D. degree from the seminary and will soon complete work on the Th.M.
Degree. After his first year there he married Miss Pearl York, a Bible
teacher in the public schools. This consecrated couple have a great future
in the Lord's work.
The most recent entry from Mount Carmel into actual full-time
Christian work is Vernon Sparrow. Vernon served the church long and
faithfully before deciding to go into full-time service. He served as
Deacon, Sunday School teacher and was for some years the Training
Union Director. He is a graduate of the University of North Carolina.
In the Fall of 1951 the call came so strong and in such a definite way that
Vernon sold his business, took his wife and four fine children, and moved
to Winston-Salem where he has since been serving as Director of Education
and Recreation at the North Winston Baptist Church.
At present another of our young people, Miss Carolyn Fowler, is in school
at Mars Hill College preparing for a life of Christian Service. During the
Summer months of this year of 1953 Carolyn is serving as Assistant Asso-ciational
Missionary in charge of Vacation Bible School Work. Carolyn
served well as Training Union Director before entering upon her collegiate
studies.
There are other young people in our community who have either
answered or are contemplating the call to Christian service. We pray that
the Lord of the harvest will send forth a host of others from Mount
Carmel to bless the world.
CONCLUSION: LOOKING TO THE FUTURE
We would not close this history simply by looking at the past and
present. We must look tc the future. The backward glance is a profitable
thing if it is used as a means to future growth and service. We at Mount
Carmel do not glory simply in the fact that the old church has somehow
weathered the storms for one hundred and fifty years. Rather, we delight
to see how the fathers of our church examined their own mistakes and
then went on to overcome them. The story of Mount Carmel has been
one of progress. If we should somehow feel that with this sesquicentennial
year Mount Carmel has reached its peak and we can take a resting spell,
then the old-timers would have just reason to be ashamed of us. Time
does not stand still. Neither must Mount Carmel. There is much to be done
in the Master's Kingdom. We can well take as our challenge the word
of the Lord to an earlier generation: "Speak to the children of Israel that
they go FORWARD." (Exodus 14:15). Mount Carmel has done, is doing,
and can continue to do great things in the Master's Name.
[19]
APPENDIX
Deed for the First Site of Mount Carmel Baptist Church
Mathew McCauley
to
The trustees of the Baptist Society: This indenture made this 14th day
of May in the year of Our Lord One Thousand eight hundred and fourteen
between Mathew McCauley of the County of Orange and the state of North
Carolina of the one part; and Abner W. Clopton, William Henry Merritt
and Thomas Weaver, all of County and State aforesaid, acting as trustees
of and for the Baptist Society in said County of the other part, witnesseth
that for and in consideration of the sum of one dollar to the said Mathew
in hand paid at or before the sealing and delivery of these present, the
receipt whereof is hereby acknowledged, he the said Mathew hath granted,
bargained and sold and by these present doth give, grant, bargain and
sell claim, release, convey and confirm unto the said Abner W. Clopton,
William H. Merritt and Thomas Weaver as trustees as aforesaid and their
proper successors for the use and behoff of the said Baptist Society (and
for the purpose of building a church thereon) a certain piece of land situate
lying and being in the County and State aforesaid on the South side of
Morgan's Creek on the great road leading from Hillsborough to Fayette-ville
and bounded as follows (viz.) Beginning on a white oak saplin on
the east side of said Road at the 14 mile post thence along the same south
6% degrees West—3 chains and 30 links to a stake thence South 83%
degrees east 3 chains and five links to a stake thence North 83% degrees
West to the Beginning containing by estimation one acre be the same
more or less; and all the estate right, title, interest use, trust, property,
claim and demand whatsoever of him the said Mathew of in and to the
said Land and premises. And the said Mathew doth also hereby grant to
the said Abner, William H., and Thomas as aforesaid the free and untroled
use and privilege of such spring or springs of water as may be most con-tiguous
to the said land for the use and benefit of such society or con-gregation
of people as may from time to time assemble at said place for
the puropse of worship etc. without any bar or hindrance whatsoever.
To have and to hold the aforesaid Land and premises herby granted with
the appurtenances unto the said Abner, William, and Thomas and their
successors forever for the sole and exclusive use of the said Baptist Church
as aforesaid to be called and known by the name of Christ's Church at
Mount Carmel: And the said Mathew doth covenant and agree that he
will the right, title and claim of the said one acre of land as above de-scribed
and the appurtenances from the claim or claims of all and every
other person or persons to the said Abner, Wm. & Thomas and their
successors warrent and forever, defend by these Present
—
In testimony whereof he the said Mathew hath herunto set his hand
and affixed his seal the day and date first above written.
Signed Sealed and delivered
In the presentee of
John Pendergrass Mathew McCauley
Edw'd Robson
Orange County May Term 1814
The Execution of this Deed was duly proved in open Court by the Oath
of John Pendergrass a subscribing witness thereto and ordered the Reg-istem.
Test.
J. Taylor CC
[20] Book 14 p. 654-655.
The Mathew McCauley who gave this deed to Mount Carmel Church
is an ancestor of Miss Pearl Cole, a resident in the Smith Level community
who works in Rose's Store in Chapel Hill.
The land on which the old church stood is now owned by Dwight Ray,
who is a partner in the Lloyd-Ray Hardware Co. at Carrboro. The outline
of the old foundation rocks can still be seen there. There is an oak tree
at the spot, but it is doubtful that it is the sapling mentioned in the
deed. It stands on the left side of the old road bed coming up from
Morgan's Creek. This road is one which was travelled by Cornwallis.
Down at the foot of the hill is the spring mentioned in the deed. This
is probably the only feature which has not undergone change in the years
since Mount Carmel was located at this site.
OLDEST EXTANT ROLL OF MOUNT CARMEL CHURCH
This is the first roll of the church given in the church records. It
dates back as far as 1888, perhaps farther. Additions were made in later
years as new members were admitted. Since this was the way in which the
roll was kept, the number of people listed cannot be taken as the number
of members in any one year of the church's history.
Jackson Andrewse
Sarah Andrewse
C. L. Andrewse
M. A. Blackwood
M. C. Blackwood
M. S. Blackwood
M. L. Blackwood
T. D. Blackwood
J. L. Blackwood
Nancy Blackwood
A. L. Blackwood
E. C. Burgess
M. H. Bennett
S. J. Blackwood
E. D. Blackwood
W. F. Booth
W. E. Blackwood
Allie Burgess
I. F. Baily
L. H. Baily
Nelie Baily
Gannie Baily
Bessie Blackwood
John F. Bennett
D. M. Bailey
Mertle Bailey
Elcie Boothe
Hattie Bennett
W. S. Blackwood
Robert Blackwood
M. L. Blackwood (Lilly)
Minnie Blackwood
Sam Blackwood
John A. Blackwood
H. C. Blackwood
A. S. Blackwood
A. B. Bennett
Nancy Cheek
Laura Canady
M. J. Cheek
Susan Cheek
W. J. A. Cheek
J. W. Cheek
J. B. Cheek
R. D. Cheek
Fletcher Critendon
Frances Critendon
James Merritt Cheek
E. A. Clements
W. G. Clements
Anna Clements
Charley Cole
B. J. Cole
James Cole
Pinckney Cole
Seaton Cole
Roda Cole
Nelle Cole
Anner Cole
Mary D. Cheek
L. 0. Cheek
Clauda J. Cheek
Abbie Crittendon
Ella Cheek
Hattie Cole
M. S. Cole
Jocie Cheek
Mittie Cole
Walter Cheek
Bettie Cole
R. J. Crittendon
Ida Cheek
J. Marvin Cheek
Melvin Cheek
R. H. Cheek
J. R. Council
Eugenia Council
McQuary Council
W. C. Carson
Ella Carson
Elizabeth Dodd
Mittie Daniel
Algernon Daniel
F. B. Daniel
N. L. Daniel
A. L. Davis
H. B. Daniel
A. F. Duke
A. L. Duke
J. M. Duke
E. H. Goodwin
M. J. Goodwin
Jane Gooch
J. W. Gore
Madge C. Gore
A. Hunter
Virginia Hunter
M. E. Henderson
Catie Holden
Rutha Hester
A. S. Harward
E. J. Horton
J. P. Harward
T. R. Harward
W. J. Harward
£21]
OLDEST EXTANT ROLL OF MT. CARMEL CHURCH (Continued)
Mattie Harward
Annie Hutchins
Maria Johnson
Mary Johnson
Arthur Johnson
Olie Jones
Samual Jones
Lloyd Johnson
P. J. Johnson
Martha King
G. W. Kinbro
Caroline Lynsey
Elizabeth Lloyd
Louzania Lloyd
Mary Laycock
Florances Lloyd
M. L. Laycock
Tommie Lloyd
E. D. Laycock
E. G. Marshall
Anna Marshall
M. B. Merritt
M. H. Merritt
E. S. Merritt
L. A. Merritt
Mary B. Merritt
C. C. Merritt
Elizabeth Merritt
W. H. Merritt Jr.
I. F. Meatcham
Lelian Morgan
William Mitchell
Alice Merritt
Cle Merritt
W. C. Merritt
W. B. Merritt
Jas. C. Martin
Mintie Merritt
Minnie Morgan
Meter Merritt
Esther Mabel Merritt
N. F. Merritt
Mary Morgan
Luby Morgan
Jack Myrick
H. Carl Merritt
J. C. Merritt
Annie Merritt
R. P. Merritt
J. H. Merritt
E. J. Merritt
Elizabeth Neville
Joseph Nevill
Mary C. Pendergrass
Mary Pendergrass
Daniel Pendergrass
Nathaniel Pendergrass
Jennie Petty
James Purefoy
Maggie Purefoy
J. M. Pendergrass
Belle Pendergrass
R. A. Pendergrass
Melvin Pendergrass
J. E. Riggsbee
Ninie M. Riggsbee
J. M. Riggsbee
M. E. Riggsbee
N. E. Riggsbee
J. W. Riggsbee
Lizar Riggsbee
H. Riggsbee
Callie D. Riggsbee
T. E. Riggsbee
J. J. Riggsbee
J. S. Riggsbee
P. E. Riggsbee
J. C. Riggsbee
Lucy Riggsbee
Lougana Riggsbee
Ida Riggsbee
T. T. Riggsbee
Adda Riggsbee
I. J. Riggsbee
R. O. Riggsbee
Frank Rigggsbee
Eva Riggsbee
M. E. Riggsbee
Jessie Riggsbee
Bessie D. Riggsbee
Milton Riggsbee
Earnest Riggsbee
Lillie Riggsbee
Veter Riggsbee
C. W. Riggsbee
M. J. Riggsbee
W. M. Riggsbee
J. Edward Riggsbee
Lilla Riggsbee
Hudson Sparrow
Pup Sparrow
Caroline Sparrow
E. L. Sparrow
H. F. Stone
M. Z. Sparrow
T. E. Sparrow
Eva Sparrow
M. I. Sparrow
Lizzie Sparrow
Lodie Sparrow
Junius Sparrow
Malory Sparrow
Bertha Sparrow
Wescot Sparrow
Comma Sparrow
Lydia Sparrow
Agnes Sparrow
Nannie Sparrow
Eliza Sparrow
S. C. Sparrow
Laura Whitaker
Nora Whitaker
W. H. Williams
Francis Williams
J. M. Wombel
Mary Wombel
Savana Wombel
Josephine Williams
Fred H. Williams
Dora Williams
Enna Womble
J. J. Williams
[22]
Oldest Recorded Minutes of Mount Carmel Baptist Church
1888 Mt. Carmel Baptist Church
Orange County, N. C.
Rev. W. S. Olive, Pastor. Salary—$135.00
January
Saturday before the 4 Lord's day in January. After services by the Postor,
Rev. W. S. Olive, the church convened for conferances. The roll was
called and absentees noted. The proceedings of last conferances were read
and approved. Committee called on to report. The Committee to see Bro.
Olive reported that Bro. Olive would preach for this church this year 1888.
The Church ordered the treasurer to pay over to Bro. Olive what money
he had on hand. Letter of dismission was granted to Sister Bettie Williams
& N. A. Wombel. The conferance adjourned.
Rev. W. S. Olive Morderator
W. G. C. cc
The original spelling is retained in both the roll and the minutes in the
interest of authenticity.
PASTORS OF MOUNT CARMEL
BAPTIST CHURCH
Robert T. Daniel N C. A. Upchurch 1898
William P. Worrell ) W. D. Bostic 1900
Patrick W. Dowd J J. C. Hocutt 1901-03
William Hooper f
R. McNabb v
George W. Purefoy 1
Enoch Crutchfield 1
> 1803-1858
A.
J.
R.
C.
C.
E.
Hamby
Hocutt
Clark
1904-05
1906-07
1908-09
B. J. Hackney O. B. Mitchell 1910-15
M. D. Andrews / O. L. Riggs 1916-17
Oren Churchill 1865-68 H. G. Dorsett 1919-20
James P. Mason 1869 J. B. Davis 1921-22
W. R. Gualtney 1871-72 J. F. McDuffie 1923-26
W. T. Farrow 1873 S. A. Wilkinson 1926-27
R. A. Patterson 1874 c. H. Henderson 1928-29
G. P. Moore 1874-79 A. C. Hamby 1930-35
C. C. Newton 1880-84 F. D. Hemphill 1936-38
D. D. Edwards 1886 J. C. Shore 1939
W. S. Olive 1887-88 W. B. Cone 1940
J. W. Watson 1888-89 M. A,, Pegram 1941-43
W. A. Smith 1890-92 C. E. Byrd 1944-46
A. C. Cree 1893-94 T. A. Bland 1947-48
W. A. Smith 1895-96 W., R. Wagoner 1948-51
W. H. Edwards 1897 H. A. Morgan 1951-
[23]
BIBLIOGRAPHY
1. Purefoy, George W., "A History of the Sandy Creek Baptist Associa-tion
from its Organization in A.D. 1758, to A.D. 1858."
2. Johnson, "Ante-Bellum North Carolina."
3. Knight, "History of Education."
4. "The Hillsborough Recorder."
5. Minutes of the Sandy Creek Baptist Association.
6. Minutes of the Mount Zion Baptist Association.
7. Hutchinson, R. L., "History of Mount Carmel Church," as printed in
the Minutes of Mount Zion Baptist Association for 1952.
8. Minutes of church conferences of Mount Carmel Church.
.c.
[24]
STATE LIBRARY OF NORTH CAROLINA
3 3091 00636 9516
DATE DUE
GAYLORD PRINTED INI US.
A