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Sketches of North Carolina
Chapter XXXIII - Fayetteville and their Ministers

THE Scotch had a village called Cross Creek about a mile from the Cape Fear River, at head of boat navigation, soon after their settlements became numerous on the river. The name of the village took its origin from the curious fact that the two small streams, Cross Creel. and Blunt's Creek, the one coming from the South and the other from the West, met and apparently separated, and forming an island of some size, again united and flowed on to the river. It was said that the streams, when swelled by rains, would actually cross each other in their rapid course to form a function. This belief arose from the circumstance that floatwood coming down the stream, would sometimes shoot across the commingling waters in the direction of its previous courser and floating round the island, would fall into the united current. The action of a mill-dam prevents the recurrence of this phenomenon. There are persons still living who have witnessed the occurrence.

In the year 1762, by an act of Assembly a town was laid out embracing Cross Creek, and named Campbelton, from a town of that name in Argyleshire, in Scotland, from which and its neighborliood many of the emigrants had come. The object of the Legislature was to form a trading town upon the Cape Fear, of which Wilmington should be the seaport, to take the produce from the upper part of the State, particularly the settlements upon the Yadkin, and prevent the traffic being diverted to the seaports of South Carolina.

In 1771 a public road was opened to the Yadkin, and ultimately to Morganton, and various inducements held out to attract the course of trade from the fertile West to Fayetteville and Wilmington.

In 1781, on the occasion of the visit of the Marquis Lafayette, as a token of respect for his character and admiration for his services, the inhabitants proposed a change of name from Campbellton to Fayetteville.

While the town was called by the legislative name of Campbelton, and the country name of Cross Creek, the noted Flora McDonald made her abode here for a short time. The foundations of her residence are still seen near the bridge, on the right hand as you pass from the market to the court-house.

During the war of the Revolution, Cross Creek was repeatedly the place of assemblage of the Scotch forces, on whichever side they were engaged. Here General M'Donald raised his standard for the king, and was joined by hundreds of his countrymen; and here, one tradition says, Flora M'Donald addressed her countrymen and clansmen and near kindred, in words of prophetic import; while another, and probably the correct tradition, says that she bid adieu to her husband and relations, in arms, near her residence in the Iower part of Anson county, and was not seen in the camp at Cross Creek.

The original settlers, and for a long time all the inhabitants, were Scotchmen and Presbyterians; and without disparaging other denominations, a few pages will be devoted to the progress of the Presbyterian Church in Fayetteville, as a spiritual body, separate from political or party strife.

There was occasional preaching at Campbellton, by Mr. Campbell, while settled near the Bluff; by Mr. McLeod, who lived a short time in the bounds of Barbacue congregation; by Mr. Crawford, who also labored a few years with great acceptance among the Highlanders, soon after the Revolution. The first regular ministrations by a stated minister, were from the Rev. David Kerr, from the Presbytery of Temple Patrick, in Ireland. He was acknowledged by the Synod of the Carolinas, as a minister in good standing, in connection with Orange Presbytery, in the year 17S9. We have no information respecting the time of his arrival in North Carolina, or the place of his preaching for the first few years after his arrival. In the year 1791, he took his abode in Fayetteville, and commenced regular preaching in the Court-House on Sabbath, and during the week taught a classical school under the direction of a Board of Trustees. His salary from the school was about $400, and from his congregation about the same, making about $800 in all. The ordinance of the Supper was not administered in Fayetteville during his residence, and it is not known whether the ordinance of Baptism was or not. In the year 1794, he left the place for a situation in the University of North Carolina. In a short time he removed to Lumberton, in Robeson, and carried on the mercantile business while studying law. After commencing the practice of the law, he removed to Mississippi Territory, was made marshal, and soon after appointed judge. He closed his life in 1810.

The second resident minister, John Robinson, entered upon the duties of teacher and preacher in the early part of the year 1800. Soon after his arrival he took the necessary steps for a church organization, and ordained as elders Robert Donaldson, Duncan McLean, David Anderson, Duncan McAuslin, Archibald Campbell, and Colonel John Dickson.

On the 6th of September, 1801, the ordinance of the Lord's Supper was for the first time administered in Fayetteville. Previously those who wished to enjoy that ordinance attended with some of the neighboring congregations. At this time a large congregation was assembled, and about one hundred and fifty persons sat down to the table, of whom seventeen belonged to Fayetteville, and the others to the surrounding congregations.

A great change took place under the ministry of Mr. Robinson, in the moral and religious state of the community. He held four communions in the short time he performed the duties as pastor, and at each time some persons were added to the church. His salary was about $500 from the congregation, and as much from the school. Finding that the two offices were too burdensome for his strength, he proposed giving up the school and remaining as minister. The congregation considered themselves too weak to support him without the aid derived from the school; and with mutual reluctance the connection was dissolved on the 29th of December, 1801.

After a vacancy of a year, about the 1st of January, 1803, Andrew Flinn, a licentiate of the Presbytery of Orange, Who had been residing some time in Hillsborough, accepted an invitation to Fayetteville. His preaching proved universally acceptable. The regular steps having been taken, he was in the month of June of the same year regularly ordained to the full work of the gospel ministry, and installed pastor of the church. On this occasion the solemnity of ordination was for the first time witnessed in Fayetteville, and was attended by a vast concourse of people.

Previously to the time of Mr. Flinn, baptism had been administered to children at Borne, or in sonic private house. The practice had grown out of apparent necessity. The ministers of the gospel Were so few, their places of preaching so irregular and so distant, that parents called upon the ministers to baptize their children whenever they could flint a convenient opportunity at a private house. This practice prevailed so far in sonic districts as to supersede the carrying the children to a house of public worship and devoting them before the whole congregation. Mr. Flinn set himself to remedy this evil. On Sabbath the 22d of April, 1804, the first public baptism of children in Fayetteville took place in the court-house, before a large assembly, where William, the infant son of Elisha and Mary Stedman, and George, the son of Paris J. and Eliza Tillinghast, were devoted to God in this ordinance. The numerous friends and relations assembled around these parents, and gave them the right hand of fellowship as expressive of their cordial approbation of their food example. The change that day accomplished has been sanctioned by the church and congregation to this day.

Mr. Flinn was indefatigably active and remarkably zealous in his duties as pastor. His preaching was characterized by pathos and frequently great energy; and many were added to the church during the three years of his ministry. But about the latter end of the year 1803, finding himself unable to perform the duties of teacher and pastor, he resigned his pastoral charge, and preached his farewell sermon from the words—"And now, brethren, I commend you to God and the word of his grace, which is able to give you an inheritance among all them which are sanctified." His salary from the congregation had been about 8700, and from his school about $500 per annum.

From this place he went to Camden, in South Carolina, and after laboring usefully there for a time, removed to Williamsburg district. From this place he was soon invited by a number of pious individuals in Charleston, desirous of forming a church, to take charge of them; he accepted the invitation, and under his ministry a flourishing church was organized, known as the Second Presbyterian Church in Charleston.

Mr. Flinn was a native of Sugar Creek, and in the course of his education for the ministry experienced the kindness of Mr. Alexander of Hopewell, time Secretary of the Mecklenburg Convention. He received his first degree at the University of North Carolina, in the year 1799, June 13th; and in the year 1811 was honored with the degree of D.D. by his Alma Mater.

After the removal of Mr. Flinn, Mr. Robinson was induced to return to Fayetteville the second time. He remained three years, and was still more useful than during his first residence. The labor of the two offices becoming oppressive, he left the congregation the latter part of December, 1808, and returned to Poplar Tent, where he resided till his death in 1843, honored and beloved.

The successor of Mr. Robinson was Wm. Leftwich Turner, from Bedford, Virginia, son of the Rev. James 'Turner. He was principal of the academy and pastor of the church in Raleigh for some time, and was removed to Fayetteville in 1509, preaching his first sermon Nov. 20th, from the words, " Woe is me if I preach not the gospel." He opened the academy January 1st, 1810. During that year the session commenced regular records and register of births, deaths, baptisms, and marriages, dating from Nov. 2d, 1809. This year he was blessed with a revival of religion, and was assisted by the venerable Dr. Hall. Thirty-one were added to the church as fruits of this refreshing season. From this time revivals, in which numbers have been brought into the church, have not been unfrequent in Fayetteville.

On the 18th of Oct., 1813, Mr. Turner resigned his soul to the hands of his Maker, in the midst of the tears of an affectionate people, after pastoral services of nearly four years, and in the 30th year of his age. In every point of view there was much in Mr. Turner to admire. His knowledge of men was large; his discernment clear; his sketches graphic; his sense of the humorous or ridiculous great; his understanding strong; his imagination vivid; his piety unaffected, and his heart tender. As he approached the waves of Jordan he exclaimed, "O! death, where is thy sting? O grave, where is thy victory?"

Early the next year, Jesse H. Turner, the brother of the deceased pastor, was induced to remain at Fayetteville. The preparations which had been commenced during the life of his brother, for the erection of a church building, were during this first year of his ministry carried into more active operation. But after obtaining subscriptions to a considerable amount, the work was delayed; and the corner-stone was not laid till the 21st of April, 1816. Masonic honor celebrated time event; Dr. H. H. Chapman delivered an address, and Mr. Turner invoked the blessing of Almighty God.

The house that was erected at that tune, was consumed in the disastrous fire that swept away a large part of Fayetteville in the year 18—. The present house was speedily erected on the site of the former, contributions to sonic extent having been made by the churches in different parts of the United States, in the spirit of Christian sympathy and kindness.

Mr. Turner left the church vacant March 1st, 1819. Rev. Win. D. Snodgrass succeeded him in May, and was removed to the Independent Church in Savannah, in the month of March, 1822. The Rev. Messrs. R. H. Morrison, James E. Hamner, each ministered to the Church about three years and removed. The Rev. Josiah Kilpatrick, a licentiate of Orange Presbytery, who had grown up under his father's ministry in Third Creek Church, was settled ire Fayetteville with fair prospects of success; but after a few years' labor he was called away to his reward, and the church mourned their second pastor, removed by death.

After Rev. Henry A. Roland had served the congregation three years, and had been removed to New York city, the services of the Rev. James W. Douglass were secured to this people. Among them were expended his last, and perhaps most successful, efforts as a minister of the gospel; in the midst of zealous labors in every department of ministerial duty, death put his seal upon him till the great judgment shall reveal and try every man's work what sort it is.

It is no disparagement to any that preceded or have succeeded him in the ministerial office in Fayetteville to say, that his diligence as a pastor is pro-eminently worthy of imitation; and the apparent result of his faithfulness greatly to be desired and longed after by every minister of the gospel. As a theologian he probably had many superiors in knowledge and acuteness; but in faithfulness as a pastor he kept a clear conscience. Of some things, peculiar to him, the imitation might not be either practicable or prudent but of many others it may be said, though they appear peculiar, they would become all; particularly his devotion to his office, and his activity in every department of benevolent enterprise.

His happy art of interesting men in the cause of benevolence and religion derived no small part of its influence from the ardent feeling he cultivated in his own heart. He loved the cause of Christ because he loved Christ; and he loved Christ because he is chief among ten thousand. When as a minister he called others to devote themselves to Christ, he called with the spirit that penned in his diary, March 14th, 1819,—"I will strive with all my powers to pull down the kingdom of Satan, and build up the kingdom of the Lord Jesus Christ;" And again,—"Over the cup I solemnly swore to wear out every energy in building up the kingdom of Christ, and never to rest while there is a stronghold of Satan within my reach."

Born, November 5th, 1797, of a pious mother, member of the Presbyterian church, in Augusta county, Virginia, James Walter Douglass passed the early part of his life under the instruction of maternal piety and example. While still a boy he became a merchant's clerk in Christiana, Delaware. On a visit to his mother, when about seventeen years old, he heard the Rev. H. H. Anderson, minister of Bethel, urging from the pulpit "that eminence in piety is as attainable, and as much required now, as in the days of the apostles." The impressions made at this time influenced his whole succeeding Christian life. The next year, an aunt, Mrs. Thomson, made a solemn address to him on the subject of personal religion, which was blessed of God to his awakening. A communion season which he attended soon after deepened the impression made. On the 2d of May, 1816, he was admitted to the church in Christiana, of which the Rev. J. C. Latta was pastor. His own experience on the manner of admitting members influenced him to be particularly careful in his examination of candidates for church membership, in his after life.

In October, 1816, he visited New York on business for his employer; his temptation and escape, in that treat city, are both in character of the man, exhibiting his warm imagination, his excitability, and his conscientious decision of character. "I had a severe conflict in regard to the theatre. I had read the bill, and had suffered my imagination to be inflamed, until I could not resist. I started and walked for about six squares, halting and anxious all the time. One moment, principle and conscience would triumph; and the next, the pleasure I might enjoy in a few moments blotted out my half-formed resolution; I walked on; I was getting near; I turned off into another street to make the way longer, and before I reached the theatre, the Lord enabled inc to pursue the dictates of my better judgment. I turned suddenly and walked hastily back. At every step my resolution strengthened; and I became composed, and I returned to my lodgings thankful and exulting. It was ail important triumph to me then; and it had in it the pleasure of self-conquest. A theatre never from that moment presented any allurements."

What first turned his attention to the ministry is not known. On the 20th of October, 1817, his diary contains the following sentence—"I rejoice and praise God for time blessed privilege of looking towards time ministry of reconciliation, as the business of my life." fits pastor spoke to him on time subject of thus spending his life; and his Heart responded joyfully. he had no selfish motives that he was sensible of ins these desires. And as the difficulties which lay in his path were providentially removed, he commenced a course of study in preparation for the ministry in Newark Academy, Delaware, December 10, 1817. In the following April he returned to Virginia and prosecuted his studies under the tuition of Dr. Chapman, then pastor of Bethel church, Augusta. Here he distinguished himself for his interest in Sabbath schools and his earnest desires for a Revival of Religion.

In the fall of 1819 he became a member of the 'I'heolobical Seminary at Princeton, and pursued his studies there for three years. During that time his heart became so interested in foreign missions, that a correspondence was opened with the secretary of A. B. C. F. M.; and while circumstances of a prudential nature determined him at that time to decline prosecuting to their fulfilment his desires of preaching the gospel to the heathen, he never fully abandoned the intention of going abroad; and, in the latter part of his life, he expressed himself to be waiting for Providence to open his way to that desired event.

In the year 1822 he spent some time with the Rev. Asahel Nettleton, during a revival in Somers, Connecticut. The impressions made by this visit were lasting and influential on his whole future life; and in conjunction with his views respecting, foreign missions, and the deep feeling for the wide-spread desolations of the southern country, determined him for a number of years to decline all offers for a permanent settlement in the ministry. The life of an evangelist presented to his heart untold pleasures and unmeasured usefulness; and for many years and in many places he was permitted to enjoy both these anticipations.

During his stay at Princeton, the cultivation of pious affections appears never to have been forgotten. His resort to days of fasting was frequent; sometimes in conjunction with his brethren, sometimes in unison with his mother's family, and sometimes alone. At one time so great was his sense of his deficiencies in spiritual things, that he resolved to fall upon his knees once every hour when awake; and in this he persevered for some time. His journal has such sentiments as the following:---"I feel more determined to cultivate useful rather than shining talents, and to regard less the opinions of the world. `My soul cleaveth to the dust.' I am languid, listless, almost torpid; I sleep when I should pray; I promise when I should perform. A procrastinating spirit cuts my nerves. I am holy in intention to-morrow, for it is no further off, but at present I am living like a fool. I should strive for more piety. Five times, five times during the year, at the Lord's table, I have engaged to follow holiness. I have lost a cousin of whose blood I may not be clear; I never warned him of his danger as a sinner. I have studied in a new school, witnessed new scenes, and heard sermons unusual and impressive. Thanks be to God for bringing me to the bedside of my brother Turner."

Mr. Douglass was licensed to preach the gospel by the Presbytery of New Castle, at Octorara, August 14th, 1822. In the fall, he spent a month as a missionary on Kerr's Creek, Rockbridge county, Virginia; in consequence of which twelve persons professed conversion. The year 1823, he passed in the congregations of Oxford and Spring Grove, North Carolina, in a manner becoming one who loved to spend and be spent for his Saviour, and counted no labor too great in his cause.

From Oxford, Mr. Douglass went to Murfreesborough. Soon after his settlement in the village, there was a revival of religion, and in due time a church was organized of twenty-one members. While a resident of that village, he was, on the 21st of October, 1824, ordained to the full work of the gospel ministry by the Presbytery of Orange—"I have never," he says in his diary, "stood in circumstances so intensely interesting and affecting before; and during the delivery of the charge, I found I had to restrain my feelings. I seemed to hear the voice of God himself, my final judge declaring to me—their blood will I require at your hands." About his call to the ministry, he says—"The many remarkable assistances which I received in prosecuting my preparatory studies, indicated the good hand of God upon me. Most clearly did it seem that he was helping me into the ministry. I have seen some fruit of my labors. My feelings incline to this more than to any other. I not only do not wish to be anything else than a minister, but I could not endure to be anything else."

In March, 1826, he removed to Milton, on the request of the citizens. There was an interesting state of things, which resulted in the formation of a church, which in about a year and a half numbered thirty members. Many in the surrounding region will undoubtedly, at the last day, own him as their spiritual father. In his diary, Nov. 26th, 1826, he says—"Never, before, have I enjoyed such a season of near and certain communion with God. I felt afraid to cease praying, to rise from my knees, or even to Open my eyes, lest I should interrupt time current of heavenly consolation. I felt that I had experimental evidence that there is a God; that religion is true; that communion with God is not a visionary thing; I rejoice, and would be thankful, that I can preach about it, from a more thorough experience than ever before.

I had a foretaste of the happiness of heaven, and I could say with unfaltering confidence, 'thou art my God.' 'I know in whom I have believed.' 'Thou wilt guide me, and receive me to glory.' The sum of my prayer was, that God would make me holy and wise to win souls.

In January, 1S28, Mr. Douglass went to Briery congregation, which is partly in Prince Edward, and partly in Charlotte, Virginia; and there his labors were followed by a cheering revival of religion. For about nine months, with only one or two exceptions, hopeful conversions were reported every week, to cheer his heart. In the course of the year, one hundred and thirty-two were added to the communion. His name is dear in Briery, where his determination to leave them was received by the community with sorrow.

Having performed an agency for the Union Theological Seminary, he took his abode in Richmond, Oct., 1829, to supply Shockoc Hill for a season; and in the midst of great exertions he tools cold in the following February, from the effects of which a sea voyage became advisable. He set sail in Sept., 1830, and visited Europe, spending most of the time of his sojourn in Ireland. His communications from that mother-land of many of the American churches, were read with great interest for their simplicity and purity, by friends and strangers. One short extract from a letter to his mother, bearing date Cork, Nov. 5th, 1830, will show his spirit—"The review I have taken to-day, of the way by which the Lord hath led me, has been pleasant. Infinite wisdom, and goodness, and mercy, have regulated its whole history. My present chastening, I regard as specially merciful, and it is working out, I trust, the peaceable and permanent fruits of righteousness. I have no fear of death now, and I am also getting clear of the distressing anxiety to live a while longer, to accomplish different plans, on which I had set my heart. I no longer anxiously pray to be restored; yet I pray the Lord of the harvest to send forth laborers into his harvest, and if he will accept me for one, and it will be more for his glory to dispose of me thus, than any other way, then here am I. But I leave it with him. I would not choose health more than sickness—life more than death. How do I know what would be best? You, I fear, have more of painful feeling in thinking of my sickness and death. It is my frequent and earnest prayer, that the Lord's dealings with me may be blessed to your spiritual good, as well as my own. Sister's tears I am mindful of, and I trust that her tears on my account will work out for her, as this correction is working out for me, patience, experience, and joyful hope."

After his return to America, in the year 1831, he visited the great valley of the Mississippi, as an agent for the American Home Missionary Society; and in carrying out his plans for energetic operations he was caught in a snow-storm, from which he suffered, more particularly, in the return of the bronchitis. While in the great valley he made a visit to St. Charles, Missouri; and under his preaching, many were led to inquire what they should do to be saved, and about seventy were added to the church.

In October, 1832, being somewhat recovered of his severe affection, he went to Lexington, Virginia, to the church and congregation in which Dr. Baxter had ministered. Here, as in other places, his labors was followed by great visible effects; not only the congregation, but the college, was visited by a divine influence. After remaining here about a year, though earnestly desired to remain longer, he accepted a call from Fayetteville. Having been united in marriage to a lady in Richmond in the spring of that year, 1833, he removed in the fall to Fayetteville, and there, contrary to his usual habit of remaining but a short time in a congregation, he was persuaded to protract his labors, and ultimately to continue as the pastor of the church till his death, August, 1837.

His activity and labors as a pastor in Fayetteville were beyond the strength of most men, probably were too great for his own, and may have hastened his premature dissolution. He entered into every department of labor with energy and effect. He urged on foreign missions; his example spoke all around his Presbytery, for domestic missions. He pressed the circulation of the Bible throughout Carolina, and throughout the world. He made Fayetteville the centre of tract operations for a large section of country; and engaged in plans for the promotion of education generally, and particularly for the gospel ministry. In breaching, exhortation, and prayer, he abounded; and in his multiplied labors he knew no rest. The increase of his congregation was in some degree commensurate with his labors. He illustrated in his life an anecdote of his own, which he relates under date of March, 1829. "Travelling from Richmond to Alexandria, I had, as a fellow stage passenger, a young man who was by profession a fool. He was connected with the stage, and his business was to make sport, to play the fool. he acted in the sane capacity to the stage passengers, and, with other performances, gave a song, with this chorus:—'Push along—Push along—Push along—Keep moving.' What an efficient ministry should we have if every man should adopt this chorus as his motto. In the pulpit, for example, when the hour arrives, begin, and don't drag. Don't spend five minutes in looking for a hymn or a chapter. Let the parts of the service succeed each other instantly. In the sermon, push along; be in earnest. Keep moving until you have clone, then quit, go home: go into your study; visit; do something; keep moving until Saturday night, and you will see fruit. Let the minister keep moving, and the people will be moving." While he moved, the people moved. He was dying, and the church was flourishing. To a long life of quiet labors and gentle decay, he preferred the rapid race, and expiring in a flame of love. In his ardor to wear out for Christ, he may, like Espy of Salisbury, have worn out too soon. Panting, like Whitefield, to (to much for his Lord, like him, he desired to die with his armor on. In the Providence of God his sun went down ere it was noon. The last the church saw of him, he was mounting to the meridian. There was no evening to his life.

His spirit was evangelical; his manner of preaching his own. In the latter, he can have no followers; in the former, he both had examples, and will have followers till the end of time. In his public addresses, there was plainness, directness, point; always fervency, and often pathos. His sermons abounded less in argument than in facts, persuasives, and entreaties. His hearers felt that he believed what he said. and was in earnest in saying it; and were strongly influenced to believe it too, and be equally in earnest. It was not that they had heard any great thing, but they had heard true things said in earnest, and they wished to hear the man again. Many that objected to his manner of delivery, and were ready to complain of him as too severe, would, nevertheless, listen to his fervid addresses, and be moved by his pungent appeals.

His brethren in the ministry were fond of his visits, and the neighboring congregations glad to see him in their midst. Free from envy and jealousy himself, he does not appear to have excited it in others. Sympathizing with his brethren, they rejoiced with him in his success, and partook of his spirit. Those that acted much with him, hardly knew how to criticise him; even when he laid himself open to it, they loved him so, and held his motives and his feelings in such tender regard. One who knew him well says of him, "He was a close student; a man of untiring industry. I have known him to spend the whole evening after a laborious clay's journey, in preparing something for the pulpit or the press. His learning was not profound, nor his acquisitions astonishingly great, but everything he knew was made to subserve the cause of truth and righteousness. his style was very plain and simple, not destitute of polish. His pulpit performances were always carefully prepared, and short, seldom exceeding fifty minutes. In the early part of his ministry, he committed to memory nearly all his discourses; after his return from Europe, he used notes in the pulpit. His discourses were faithful, pungent, and affectionate. The true secret of it all was the depth of his piety, which, in him, was an all-pervading principle. If I were to mention any of his faults, I should say- he was too confiding. They that turn many to righteousness shall shine as the stars, for ever and ever."

His death was unexpected, though he had been some time unwell. He seemed to compose himself to sleep; and was roused to activity no more. Fayetteville was astonished and overwhelmed at his death; and in her grief, multitudes mingled their tears.


In the fall of 1812, among the preliminary steps, to form, from the Synod of the Carolinas, two Synods; 1st, the Synod of North Carolina, and 2d, the Synod of South Carolina and Georgia; the Presbytery of Orange was divided, and the following members set off to form the Presbytery of Fayetteville, viz.: Samuel Stanford, Robert Tate, William L. Turner, Malcolm McNair, Murdock McMillan, .John McIntyre, William B. Meroney, Allan McDougal, and William Peacock. Of these, Messrs. Tate and 'McIntyre only are living, both in advanced years of life and their ministry.

The bounds of this Presbytery contain the fields of labor of the two earliest settled Presbyterian preachers in North Carolina; Hugh McAllen, who preached for some years in Duplin and New Hanover, and .James Campbell, who lived in Cumberland county, and was the minister for the Scotch.

Something has been said of Stanford, Tate, Turner, and Meroney. Something ought to be said of the others. Malcolm McNair Was born in Robeson county, the 24th of August, 1776; and was reared religiously by pious parents. After receiving what instruction could be imparted by Mr. Nelson, the teacher in the neighborhood, he was sent to Dr. McCorkle's school in Rowan, for a time and finished his course of study, classical and theological, with Dr. Caldwell of Guilford, at whose school he became hopefully pious. On the 25th of October, 1799, he was taken under care of the Presbytery of Orange, at Buffalo church; and on the 27th of March, 1801, at Barbacue church, Cumberland county, he was licensed to preach the gospel. At the same time and place, six companions of his study were also licensed, viz. Duncan Brown, Murdock Murphy, John Matthews, Murdock McMillan, Hugh Shaw, and Ezekiel B. Currie; three of whom are still living. In 1803, June 2d, he was ordained pastor of Centre and Ashpole churches in Robeson County, and Laurel Hill, in Richmond county, and in preaching to these congregations and others in the neighborhood he passed his life, which was brought to a close on the 4th of August, 1822.

His labors were greatly blessed in the hopeful conversion of many souls. Dr. Hall makes a most favorable mention of him in his report to Synod, as appears in their records for 1810. In his funeral sermon, by Rev. Colin McIver, it is said, "There was something in his mode of address so sweetly captivating, so irresistibly alluring, that his preaching was always listened to With deep attention, even by those who, on various occasions, scrupled not to speak of the revival, either as the offspring of misguided zeal, or as the result of diabolical agency. In his preaching, he might truly be called an eloquent man; and his eloquence was not of the vehement, but of the persuasive kind. I can truly say, that for suavity of manners, generosity, and the kindly affections, for gentleness, meekness, and patience, I have seldom seen him equalled, and never excelled. He was a great lover of peace, and a punctual member of the judicatories of the church; in both of these things, he kept a good conscience. His end was peace.

Mr. McIntyre still lives, an example of active and zealous old age. A Scotch shepherd, emigrating to South Carolina, bereft of his family, and a subject of the Revival that spread over the country from 1802 and onward, he devoted himself to the ministry, and at the age of forty-four years, and a second time a widower, commenced his Latin Grammar with Mr. McMillan, who preached in Richmond and Moore counties, and taught a classical school. With prayer and patience he persevered in his course till he passed, on examination, in his Horace and Greek Testament, to the satisfaction of Orange Presbytery, from whom he received license to preach. God crowned his patience and perseverance with abundant success. He was first settled in Cumberland. Dr. Hall mentions him in his report With warm approbation.

Mr. McMillan, educated much as M'Nair had been, and licensed at the same time, settled in Moore County, in the neighborhood of his fellow student, and was blessed in his labors. M'Nair was suaviter in modo, M'Millan, fortiter in re. He is honorably mentioned by Dr. Hall in his report to Synod, in 1810. After laboring some years in Carolina, he removed to the West.

William Peacock was born in Glasgow, North Britain, Aug. 25th, 1768. His father dying while he was very young, he was trained up by a pious mother, of whom he used to say that she often took him, with her, to the closet, and there he had often heard her pray. In his twenty-first year, he came to Fayetteville as a clerk in the employment of a merchant. Some time after, he opened a store on the Pedee, in Montgomery county, and prospered in his business. During the Great Revival that spread over Carolina from 1802 and onward, he became hopefully converted to God, and devoted himself to the work of the ministry. The usual course of education was dispensed with in his case, and he was received under the care of the Presbytery of Orange in April, 1810, and, in the fall, licensed to preach; and, in the course of the next year, ordained Pastor of Sharon church, near his dwelling. Here he labored successfully till the close of his life, Sept., 1830. A man of middling stature, well built, stout and muscular—of a good mind and ardent feelings, he dwelt with simplicity and force on the great truths of Christian doctrine and practice. Brought up in the strict order of Scotch Presbyterianism, he was, in his ministerial life, ex animo, a Presbyterian. His labors were blessed, and the bounds of his church greatly enlarged. He died as a good man dies;—and his end was peace.

Mr. M'Dougald passed his ministerial life serving the congregations along the Cape Fear and its waters—principally Bluff and Tirzah. His labors were very acceptable, till the infirmities of age disabled him for active service. He passed to his reward in a good old age.

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