Of the four congregations
formed by John Blair on his visit to Virginia in 1746, with their
appropriate elders, embracing the whole width of the Valley from a
little above Staunton to some distance beyond Lexington, south-westwardly,
Forks of James, Timber Ridge, New Providence, and North Mountain; the
first of the last have disappeared from the records of the church. In
the place of the first name, Hall’s meeting-house, New Monmouth, New
Monmouth and Lexington were in common use. In place of the fourth,
Brown’s meeting-house embracing one end of the congregation became the
leading name on the records — then Brown’s meetinghouse and North
Mountain; and now Hebron and Bethel. The old North Mountain
meeting-house stood near the grave-yard eight or nine miles from
Staunton, on the Middlebrook road. Brown’s meeting-house accommodated
one part of the extended congregation, better than the North Mountain
did the other. After much consultation a new church called Bethel was
reared, principally by the agency of Col. Doak, a few steps from the
site of the present brick church, in a retired but pleasant and central
spot, about ten miles south of Staunton, and about midway between the
Greenville and Middlebrook roads, from Staunton to Lexington. To this
place a greater part of those families in the neighborhood of the North
Mountain meeting-house have come, and with them were united some from
New Providence, and some from Tinkling Spring, and formed the large and
flourishing congregation of Bethel.
The name North Mountain,
as applying to the whole region now covered by Hebron and Bethel, was
never entered upon the records of Hanover Presbytery. “Brown’s
meeting-house” — “the meeting-house near Major Brown’s” — “the
inhabitants assembling at the meeting-house,” &c., were, the names
recorded in petitions for supplies. For a number of years after New
Providence, and Timber Ridge, and Tinkling Spring had pastors, this
region could get no settled minister, and depended on supplies, and the
labors of tiie neighboring ministers. In October of the year 1766, Mr.
Charles Cummings received a call from—“the congregation belonging to
Major Brown's meeting-house in Augusta this he accepted, and served the
congregation till April, 1772. In what manner he disposed of his labors
we have no memoranda, and can only conjecture that the Bethel part of
the congregation was not neglected. The two parts of the congregation
remained vacant till 1778, when a call was put in for the services of
Archibald Scott from Brown’s meeting-house and North Mountain, which he
accepted. They were an associated charge during his pastorate of more
than twenty years. After his death the congregation made separate
provisions for their spiritual wants.
Mr. Archibald Scott, a
lonely emigrant from Scotland to Pennsylvania, in early life, followed
the plough for a livelihood, in the employ of wealthy farmers. His
correct religious deportment, and studious employment of all his leisure
hours in the acquisition of useful knowledge, attracted the attention of
Dr. Cooper, a member of Donegal Presbytery. On further acquaintance the
doctor encouraged him to commence a course of study for the sacred
ministry. Having been educated in the peculiarities of the Seceders in
Scotland, he retained through life a strong attachment to the Church of
his fathers, and carried out in his ministry, in after life, some of the
characteristic traits of that division of the Scotch Presbyterian
Church. The kindness shown him in Pennsylvania, and the encouragement to
prepare for the ministry, drew him to a closer acquaintance with the
Presbyterian Church, from which he differed in some matters, of
importance in the estimation of his own denomination; and after a time
he became a member of that Church and a candidate for the ministry. He
pursued his classical studies under the direction of a Mr. Finley, whose
course of instruction was extensive and his teaching thorough, though
principally confined to the classics. Here he became acquainted with a
Mr. Ramsey, whose parents had emigrated to the Virginia frontiers, and
by him he was persuaded to seek employment in that new and fertile
region.
Supporting himself by
teaching school, he pursued a course of theological reading, under the
direction of Mr. William Graham, of Liberty Hall. The first notice of
Mr. Scott, on the minutes of Presbytery, bears date June 19th, 1777,
Concord, Bedford County. “Mr. Scott delivered the lecture, and the
Presbyterial exercise assigned him at our last Presbytery, which were
considered and sustained as parts of trial.” This refers to the meeting
at Concord, Oct. 1776; the records of the meeting are lost. Oct. 30th,
1777, at Buffalo, Mr. Scott delivered a popular sermon on Rev. 22d.
17th, “And the Spirit and Bride say come.” On the next day, he and
Samuel Doak and Edward Crawford, after a protracted examination were
licensed to preach the gospel. The Presbytery, upon deliberating upon
their several trial sermons, resolved, “ that they be sustained as parts
of trial, and that the moderator administer to them such cautions as the
Presbytery thought necessary, upon the consideration of their
performances.” For about a year, Mr. Scott preached as a supply to the
vacancies in the, Valley; and in October 1778, at Mountain Plains a call
from the North Mountain and Brown’s meeting-house was put in his hands
by Presbytery and accepted ; preparations were made for his ordination
at Brown’s meeting house on the first Tuesday of the succeeding
December; Mr. Graham to preach the ordination sermon, and Mr. Waddell to
preside and give the charge. Mr. Scott was appointed to preach prior to
his ordination from the words, “ God is love.” Mr. Samuel Doak having
accepted a call from the congregations of Hopewell and Concord on
Holston, in Tennessee, his ordination was appointed to take place with
that of Mr. Scott. The records of the meeting for the ordination are
lost; but Mr. Scott appears as a member at the next meeting.
The year succeeding his
settlement, as he was riding through the neighborhood, he came
unexpectedly upon a company of men putting up a large log building. Upon
inquiry, he found it was designed as a meeting-house. The people
worshipping at the old North Mountain meeting-house, had been talking
about a new church building, and a new position, but nothing had been
decided upon by the congregation. Fearing lest evil might spring from
this sudden movement of one part of the congregation, the young pastor
says— “Are you not too fast, my boys?” “No,” said Col. Doak, “we will
end the dispute by putting up the Church.” The church building was
completed and called Bethel, and the dispute was heard of no more. This
church building became notorious for two politico-religious meetings
during the Revolution.
In the year 1T84, the
Presbytery of Hanover presented a memorial to the General Assembly of
the State, on the Bill for a general assessment for the support of
religious teachers, brought forward and advocated by Patrick Henry, who
thought that support should be given^ to the public instructors in
religion, of whatever denomination, under the sanction and provisions of
law. That memorial was presented by Messrs. Smith and Todd. A few days
after, these gentlemen handed in one in their own name.
To the Honorable the
Speaker and the House of Delegates— The petition and memorial of John
Todd and John B. Smith respectfully shows—that your memorialists as
members of the Presbytery of Hanover, entrusted by them to wait upon the
Assembly with their late memorial, (see 1st Vol. of Sketches, pp. 337
and 8), beg leave to explain that particular which refers to the
incorporation of clergymen, as we are afraid that some gentlemen in the
house may entertain a misapprehension of it. The Presbytery suppose that
the only incorporation, which government is adequate to, is of a civil
nature, by which societies in a collective capacity may hold property
for any lawful purpose. And in their view, to incorporate clergymen
exclusively of the religious community which they serve, would be an
unequal, impolitic and dangerous measure. As to the incorporation of any
order of men, or any religious society by the State, under the express
idea of conveying to them any powers of Church government, the
Presbytery absolutely protests against it, as inconsistent with the
proper objects of legislation and an unnecessary and dangerous measure;
unnecessary, because it would be to acknowledge the state as the
indulgent parent of any class of citizens, whose consciences would
permit them to become obedient children in spirituals, whilst those who
should refuse submission in this respect, though equally good citizens,
might be treated with a partial coldness, which would be undeserved. Wo
therefore pray in the name of the Presbytery, that this distinction of
the two kinds of incorporation may be preserved as their true meaning.
We are gentlemen your humble servants,
John Todd,
John B. Smith.
Richmond, Nov. 18th 1784.
At the next Spring
meeting, held in Bethel meeting-house, May 19th, 1T85, a petition came
up from the session of Augusta church, requesting an explanation of the
word liberal in the late memorial. This led to consultation by
Committee, and in Presbytery at large, which ended in the Presbytery
declaring, unanimously, against any assessment whatever. The Presbytery
were unanimously of the opinion, that a Convention of the Presbyterian
body was expedient. In concurrence with several members of different
congregations, the 10th of the succeeding August, was fixed upon. This
Convention met and adopted an able memorial, (see 1st vol. of Sketches,
pp. 342, 43, 44), in which the memorialists say — “We oppose the bill,
because it is a departure from the line of legislation; because it is
unnecessary and inadequate to its professed end, impolitic in many
respects, and a direct violation of the declaration of rights.” On this
memorial, J. B. Smith was heard on the floor of Assembly, in Committee
of the Whole. In the event, Mr. Jefferson’s bill on the freedom of
conscience was adopted.
The members of this
congregation took some share in the struggles of the Revolution. Captain
Tate was in the battle of the Cowpens, and shared in Morgan’s retreat
to<^ Virginia with the prisoners. He returned to Carolina with the
militia that were sent from Bethel and Tinkling Spring, to join General
Greene, and assist in turning Lord Cornwallis back from his approach to
Virginia. When his company of militia assembled at Midway, or Steele’s
tavern, Dr. Waddell addressed them on the eve of their departure, and
exhorted them to patriotism and courage, and prompt obedience to the
military rules, under which they now came. They joined Greene, and were
with him in the battle of Guilford, March 15th, 1781. Captain Tate was
in the second, or Virginia line of militia. The first line of militia
had orders to fire once and retreat; the second to act as circumstances
required, and when necessary, to fall back on the regulars. Tate bravely
maintained his post; being a little deaf, it is supposed he did not hear
the signal call tor the militia to retire, and was surrounded and slain
with a number that stood courageously with him. The majority of his
company returned, and were assembled with their neighbors to worship
God, from Sabbath to Sabbath, at Tinkling Spring and Bethel. Many of
these militia carried scars from Guilford to their graves. Some of these
militia soldiers were for a time hearers of the present minister, Dr.
McFarland, the last of whom, Mr. Wilson, he attended to an honorable
grave.
In the June succeeding
the battle of Guilford, an alarm was given on a Saturday, that Tarlton
having surprised Charlottesville, was on his way to Staunton. Mr. Scott
was then hearing a class in the Catechism, at Bethel meeting-house. This
he hastily dismissed to go home, and spread the alarm. The succeeding
Sabbath was a day of military gathering from Lexington to the Peeked
Mountain, to pre-occupy all the gaps of the Blue Ridge with expert
riflemen. Scott had no preaching that day at Bethel; Brown had no
worship at Providence; Wilson, of Augusta, sent his people to watch the
enemy; Waddell went to Tinkling Spring, but his people were lining the
mountains on the look-out for the approach of Tarlton; and Graham in
Lexington was parading his people, and marching with them for Rockfish
Gap. But the Valley was spared the shedding of blood on that occasion.
No hostile force trod upon her soil. Her sons spilt their own blood
elsewhere in the defence of their country, at Point Pleasant, the
Cowpens, Guilford, and Yorktown. There was lately living one, William
McCutchan, who served three tours in the army. The first and longest was
in the Jerseys, and at White Plains; to this he was with difficulty
admitted by the commander on account of his youth. The second was to
meet Cornwallis in his approach to central Virginia; and the last at
Yorktown. His simple narrative gives a deeper impression of the wrongs
of the soldiers in the American army, in losing their wages by the paper
currency, or continental money, than any page of history has ever done.
Dismissed to return home
from the Jerseys, after his time of service was expired, he received his
wages in this money. Soon after leaving camp, a landlord, supposed not
to be favorable to the cause, refused him and his companion a meal of
victuals for less than five dollars a-piece in paper currency. The next
landlord demanded two and a half dollars. They determined to travel as
far as possible in a day; and to eat but one meal. In all the places
along the road where they called for refreshment, they were asked, “can
you pay for it?” and “in what can you pay for it?” In Winchester where
they purchased their last meal, the landlord took but half price of
them, as they were soldiers — the first time any allowance was made in
their favor — and charged only a dollar and a half. A week’s wages would
not pay their expenses, travelling on foot, a single day.
As pastor of Bethel, Mr.
Scott had in his charge some of the connections of his early teacher,
Mr. Finley; particularly the family of Mrs. Margaret Humphreys, who
lived to an advanced age near Greenville, and for a long time the only
female representative of Bethel during the Revolution. Her graphic
descriptions were full of interest, and conveyed the liveliest
impression'of the times, wrhen the valley was a frontier settlement.
Where now may be seen the beautiful farms and substantial houses in
Bethel, her active memory recalled the log cabins, the linsey woolsey,
the short gowns, the hunting shirts, the moccasins, the pack horses, the
simple living, the shoes and stockings for winter and uncommon
occasions, the deer and the rifle, the fields of flax and the spinning
wheel, and the wool and looms; and with them, the strict attention to
religious concerns, the catechising of children, the regular going to
church, the reading of the Bible, and keeping Sabbath from the beginning
to the end, the singing of hymns and sacred songs, all blended,
presenting a beautiful picture of enterprise, economy and religion in
laying the foundation of society.
A sacred lyric that was
said to have been composed by Samuel Davies, and in great repute in her
young days, she repeated with animation in her declining years:
Active spark of heavenly
fire,
In a clod of earth confined,
Ever fluttering to aspire,
To the great paternal mind;
Death has broke thy prison of clay,
And given thee leave to soar away.
Now to thy native regions go,
There with etherial flames to glow.
Hark ! th’ angelic envoys say,
Sister spirit, come away!
Drop the cumber of thy clay!
And with thy kindred join!
Angels, I come! conduct me on,
Instruct me in a world unknown ;
Teach me, inexperienced stranger,
How to act as the immortals do;
To think and speak and move like you.
Teach me the senses to supply,
To see without the organ of an eye;
The music of your song to hear,
Without the organ of an ear.
Yes! now blessed angels now I find
The powers of an immortal mind,
How active and how strange!
And is this then Eternity!
And am I safely landed here!
No more to sin, no more to die,
No more to sigh, or shed a tear!
My soul, can this be I?
I who just now in prison dark,
In yonder world of woe and guilt,
Just now shuddering, trembling, sighing,
Startled at the thought of dying,
Am I the same?
Or is it all a pleasing dream?
0 yes the very same!
Ye heavenly choirs! cherubic, seraphic choirs!
Help a stranger to express
His thanks to rich unbounded grace.
Jesus ! the unbounded grace was thine,
Who bled and groaned upon the tree,
And bore infinite pangs for me;
And do I see thy lovely face at last,
0 my dear incarnate God!
And has thy love thy servant placed
In thy shining blest abode?
Enough! enough! thy bounty gives me more
Than I could ask, or wish before.
Toil and simplicity of
living, with industry, were commingled with devotion. Hearts that could
relish Davies’ Sentiments, could not be rude or vulgar or coarse. Minds
of the finest mould, and hearts of the purest sympathies, were found
clad in homespun, and often at labor not so well fitted to the strength
and condition of women. But in a frontier life what hardships will not
women bear! Said a man in Bethel, somewhat advanced in years — “The
hardest day’s work I ever did, when a young man, in the harvest field,
was in keeping up with a stout Dutch girl, that came to help us fur a
day or two; on she went, singing and laughing, till night; and I was
glad to see sundown come.” The lighter frames and fairer forms would
spin and weave, and clothe their fathers and their brothers, and make
becoming fabrics for themselves.
For above twenty years
Mr. Scott fulfilled the duties of pastor to these churches. His
residence was on the east side of the Middlebrook road, near the sixth
mile post from Staunton, a log house, still standing, in the hollow, a
short distance from the more sightly habitation of its present owner.
Here he was often seen sweating at the plough, gaining for his children
a livelihood, as he had gained his own, in his youth; for during the
war, and for a time afterwards, the salaries of the clergy were small
and indifferently paid. He was tall, of a large frame, but not fleshy;
his features prominent and pitted with the small-pox, by which one eye
had been affected, requiring frequent wiping to prevent a tear-drop. In
his preaching he was doctrinal, always instructive, and often deeply
impressive and powerful. His modesty sometimes became diffidence, and
his self-respect was often overshadowed by his shrinking from notoriety.
He took no prominent part in Presbytery or Synod, but waited for those
whose opinion he valued to take the lead. He held his own abilities and
acquirements in low estimation, and was seldom satisfied with his pulpit
performances.
The people of his charge,
capable, many of them at least, of judging with great accuracy, held him
in high estimation. He was sound in' doctrine, and if blessed with less
powers of mind than Graham, he exhibited a greater fund of tenderness;
with less of eloquence that takes every soul by storm, he could mingle
more with the mass of people, and make them feel he was bone of their
bone. His usefulness was increasing, and his hold on his people growing
stronger and stronger till the day of his death. He did justice, loved
mercy, and walked humbly with God. Having preached from a text, from
which while a student with Mr. Finley he had heard a warmhearted
minister discourse affectingly — “Comfort ye, comfort ye my people he
expressed himself as having preached badly, and bemeaned the text; while
his hearers thought he had preached exceedingly well. Mr. Graham heard
the same man in Pennsylvania— and when he afterwards poured out his
excited heart in a discourse on the same words, with an impression never
forgotten, he calmly replied to an impertinent inquiry—“Mr. Graham, how
long were you getting that sermon ready you preached the other day?”
“How long was I in getting it ready? — why, about twenty years,” and
probably thought as little of that sermon as Scott did of his.
Greatly devoted to
catechising the children of the congregation, he devoted some time in
the week to meeting different neighborhoods for that purpose. Besides
the shorter catechism, he used another called The Mother s Catechism, of
which he procured a reprint in Staunton, in thirty-two full octavo pages
; the last two and a half pages formed an appendix on election, drawn up
by himself. Judging from that, almost the only remaining specimen of the
productions of his pen, his mind was discriminating, his views of
theological subjects sound and in accordance with the principles of the
Reformation ; and if he preached as he wrote, his people were well
instructed in divine things. If the present generation know little of
him, it is because no written memorial was made of his labors and his
worth. He still lives, however, in the Lord’s vineyard, if a man may
live in his descendants; and the covenant of mercy has been a rich
inheritance to his children and grand-children ; many of whom are in the
church, and a number in the ministry, whose labors God has condescended
to bless.
On the 4th of March,
1799, after a short illness, he closed his useful life, leaving a widow
and six children, two sons and four daughters, all young, and one an
infant. His body lies in the burying-ground near Hebron Church; and
though the subject was frequently spoken of, and some steps once taken
by his people, no tomb-stone has yet been erected over his ashes; and
soon the inquirer will search for his grave in vain. His wife, a sister
of the young Mr. Ramsey, that induced him to seek a home in Virginia,
survived him but a few years. The care of the family then devolved upon
his eldest child, a daughter. She opposed the scattering of the children
among the friends, as was proposed by some well-wishers of the family.;
and taking the direction of affairs and the management of the children,
the sister became mother to the bereaved flock. With the advice and
counsel of the ministerial brethren of her father, and the judicious
relations that w^ere near, and those gentlemen of the congregation who
loved the children for the father’s sake, she contrived to secure a
classical education for the boys, and a sufficient course of
instruction, in English, for the girls, refusing all offers of marriage
till the education of the children was secured. One of the sons, long a
successful and laborious minister of the gospel, attributes much of his
usefulness to the kindness and energy with which that sister trained his
early years, with exemplary devotion and care. During his life he
reverenced her as a mother. ‘ As I passed the place of our residence a
short time since,” said the son, who was too young at his father’s death
to know his loss, “I paused a while to ponder over the scenes of the
young days of my orphanage, while my sister, M’Pheeters, now no more,
was my sister and my mother. I loved and reverenced her then; I thanked
God for her again, with a heart full of unutterable emotion.” Some pious
females will be found at the last day, who in their silent and
unobtrusive self-denial have won a crown that shall never fade away.
Christ has said of Mary — “She has done what she could.” How much that
sentence means when applied to a sister that reared one brother for a
useful and successful teacher, and three sisters, who were all
comfortably situated as heads of families, and another brother to be a
minister in the Presbyterian Church, who in his declining years looks
upon three of his sons devoted to the work of the ministry, eternity
alone can determine.
Bethel has shared in
various precious revivals, and has sent forth some faithful ministers of
the gospel, as Doak, the pioneer of the gospel and literature in
Tennessee, the two Logans, M’Pheeters, and Mines. In the early revivals
there was nothing peculiar. In that great revival, which prevailed in
Virginia in the years 1802 and 1806, the bodily exercises were matters
of great discussion. Baxter was in the midst, and was slow in saying
they were from evil; Erwin, of Mossy Creek, set himself strongly against
them, and his congregation was never visited by them; Brown, of New
Providence, was clear and decided against them, and his people were not
troubled; Wilson, of Augusta, was much inclined to believe that they
were accompaniments of good, and might be themselves good, and his
congregation was largely visited. Bethel was a vacancy for a time after
Mr. Scott’s death, and the people were somewhat divided in opinion about
the nature of these exercises. At a meeting held there by Baxter of
Lexington, Brown, of New Providence, and Mr. Boggs, a licentiate of
Winchester Presbytery, under a sermon from Baxter, the whole
congregation appeared deeply affected. During the sermon, delivered by
Mr. Boggs, after a short interval, the bodily agitations began ; one of
the elders rose and began to sing, and immediately the whole
congregation was convulsed with various emotions and exercises; groans
and sighs and cries were heard in every part, and for awhile the worship
was suspended. The congregation were greatly divided in their opinion
about the proper course of procedure; some withdrew, and joined the
Seceders at Old Providence, where there were no symptoms of the
approach, or of a welcome of the exercises, should they make their
appearance. In a few years all thought alike of them, as mere bodily
affections, in some way connected with the mind, but not at all
religious in their nature or bearing.
The Rev. William
M’Pheeters, D. D., was born in Bethel, near the North Mountain, on the
waters of Middle River, September 28th, 1788. He inherited the surname
of his father and grandfather and great-grandfather, who emigrated from
Scotland to Ireland, in the time of Oliver Cromwell. His grandfather
married young in Ireland, and emigrated to Pennsylvania, and finally
settled in Augusta County, Virginia, bringing his family, a wife and
eight children; some of the children unmarried, and some heads of
families. His father was born in Pennsylvania in 1729, and was married
to Rachel Moore, with whom he lived to rear a large family; served as
magistrate, and was a ruling elder in the congregation of whicli
Archibald Scott was pastor. Dr. M’Pheeters was reared in the faith of
his mother and grandmother. Rachel Moore was born in the year 1736 : her
mother was a Walker, from Wigton, Scotland. Through the Walker family
there is a connexion traced back to the illustrious Rutherford, of
Scotland. The Doctor was more careful to preserve some written memorial
of his mother’s experience than of his own. She was of a lively
disposition, cheerful, but never fond of trifling conversation, and much
given to secret prayer, in which she had great enjoyment, before she was
fifteen years of age.
“When my mother was about
thirty years of age, on a certain communion Sabbath, her exercises
during the day were unusually comfortable. Some pious friends from
Walker’s Creek accompanied her home; that night, their conversation till
bed-time, was on the subject of religion. After retiring to her bed, my
mother was favored with such overwhelming views of the beauty and glory
of the heavenly inheritance, as to deprive her of nearly all her bodily
strength. These rapturous views continued to recur, at short intervals,
during the whole night, and sleep was entirely taken away from her.
About daybreak her views were more rapturous and overwhelming than
before. During the next day she experienced great composure of mind, and
felt no inconvenience from the want of sleep. After this her exercises
were various; sometimes she was happy in the enjoyment of religion,
sometimes destitute of feeling, and sometimes backward in receiving, as
coming from God, the comforts bestowed upon' her. .
Her son David diefl from
home, in his twenty-fourth year. Some short time after his death, on a
certain Sabbath, while reclining on her bed, it pleased God to give her
clear and satisfactory evidence of her acceptance in the Beloved. Being
thus near to God, and enjoying in so great a degree the gracious smiles
of his reconciled countenance, the thought occurred to her that she
might now inquire respecting her son, and ask of God some evidence of
his happiness in the world of spirits. But soon did she check her
presumptuous inquiry, and felt reproved for attempting to pry into the
unrevealed secrets of God’s righteous government. ‘With this great
truth,’ said she, ‘I must be satisfied; the Judge of all the earth will
do right.’
Then let my Sovereign if
he please
Lock up his marvellous decrees,
Why should I wish him to reveal
What he thinks proper to conceal?
His mother died January
30th 1826, aged about 90 years, without a groan or struggle, as in a
sweet sleep; literally falling asleep in Jesus. Her end was a fitting
conclusion of her life, as some extracts from a letter from her pastor
to her son, some years after her death, will show. “She took great
delight, as you know, in attending at the house of God, especially on
communion ‘ Sabbaths. But as she advanced in years she was not always
able to be present on these occasions. On the Sabbath before alluded to,
when we were celebrating the Lord’s Supper, she being too infirm to be
present, about the time, as I suppose, when we were at the table, she
told me, that in% musing she thought herself at the Lord’s table, and
seated at the end of it next to me; that she plainly saw the bread and
the wine; that as I handed the bread to her, and pronounced the words,
‘Broken for you,’ that those words came with such power to her mind as
almost to overwhelm her; and that the delightful state of mind that
followed continued the whole day. I remarked to her that I supposed she
enjoyed the occasion as much as she sometimes did when she was actually
at the table. 0 yes ! said she, I have been twenty times at the table
when my enjoyment has not been so great. I then said, Now when you are
deprived of the opportunity of attending on the ordinance, the Lord you
see is giving you the enjoyment without it. At this her heart was filled
and her utterance checked. On another occasion, July 1825, she told me,
that recently, just before a severe turn of illness, she had such a
sense of nearness to God as she had scarcely ever experienced before, or
as she supposed was possible in the flesh. Indeed she thought her frail
body could not have borne much more. At another time she told me — that
as to the matter of dying, she had no fear about it; and that if she
should be called off suddenly, she wished me to preach her funeral
sermon from Amos 4th, 12th. Prepare to meet thy God, 0 Israel. And from
that text I did preach her funeral. Her piety w^as Of the very highest
order.
Your Brother, Francis
M’Farland.
March 12th, 1842.
Dr. M’Pheeters commenced
his classical studies in Staunton, and completed his education at
Liberty Hall under Mr. Graham. Oct. 1797, he commenced the study of
medicine with his brother James in Kentucky. In the course of the two
years he pursued that study, he became deeply exercised on the subject
of his salvation. Having professed his faith and united with the Church
under the care of Wm. Robertson, his heart was drawn to the ministry of
the gospel. Returning to Virginia he put himself under the care of
Lexington Presbytery, and pursued his Theological reading with that
logical man Samuel Brown of New Providence. His first piece of trial, on
the words “Here am I, send me,” was exhibited at Hebron, Oct. 12th 1801.
He was licensed at New Providence, April 19th 1802, the Rev. Benjamin
Erwin officiating. In June 1803, he took charge of the Church in
Danville,^ Kentucky; and to aid in his support taught school. In 1804 he
visited Chilicothe. In September he was married to Elizabeth, daughter
of John M’Dowell, near Lexington Kentucky, and returned to Virginia.
After visiting the counties of Greenbrier and Monroe, and preaching for
some time in Windy Cove and New Lebanon, he took charge in December
1805, of Bethel, his native congregation; and on Monday the 22d of
April, was ordained to the full work of the gospel ministry, Dr. Baxter
preaching the sermon, -which was printed in the Magazine, and his
theological teacher, Mr. Brown, delivering the charge. In the December
following he laid the remains of his wife and child side by side, the
first occupants of the grave-yard by Bethel Church now so full of
mounds. In 1810, his second wife was taken from him leaving a young
daughter.
“About this time,” as he
writes, “I received, by the hands of a special messenger, an invitation
from the Trustees of the Academy, Raleigh, North Carolina, to preside
over the institution as principal teacher; and to preach to the town
congregation, then vacant in consequence of the removal of Rev. Wm. L.
Turner to the town of Fayetteville. Having visited the place and being
pleased with the prospect, I accepted the invitation, and in the month
of June 1810, took charge of the congregation and academy.”
Dr. M’Pheeters resided in
Raleigh from this time with one short interval till his death in 1842.
In March 1812, he was united in marriage with Miss Margaret A. C.
M’Daniel of Washington, North Carolina. She survives him, the mother of
twelve children, seven of whom survived their father.
In June 1816, a
Presbyterian Church was organized in Raleigh, consisting of four elders
and eighteen members. In about two years from that time their spacious
and neat house for worship was ready for occupation. The congregation
continuing to increase, Dr. M’Pheeters, thinking that the duties
required of the principal of the Academy and the pastor of the Church,
were sufficient for two men, and believing that his proper sphere was in
the Academy, on the 18th of March 1824, resigned the pastoral office.
While he continued to supply the pulpit there appeared to him a
slackness in efforts to procure a pastor, he therefore declined
preaching to the congregation. The Rev. Thomas P. Hunt was induced to
remove to Raleigh, Nov. 1828. He remained about two years. Rev. Michael
Osborne ministered to the congregation for a few years. In 1836, Dr.
M’Pheeters still refusing to become pastor, the congregation called the
Rev. Drury Lacy D. D., who remained with them till invited to the
Presidency of Davidson College, in 1853.
In 1836, Dr. M’Pheeters
opened a female school in Fayetteville, and received extensive
patronage. His health failing, he was succeeded by Rev. Rufus W. Bailey.
Returning to Raleigh, he became agent for the Board of Missions of the
General Assembly, and served about two years, with great bodily
suffering. In 1840 he was elected President of Davidson College,
successor of Dr. Morrison. Though fond of giving instruction to youth,
and desiring earnestly the prosperity of the College, he, on account of
his health, declined the offered honor. His habits of correctness, his
amiable disposition, and deep sense of responsibility, qualified him in
a peculiar manner for the office of teacher, which he occupied for so
many years in Raleigh. As a member of Church judicatories he was
invaluable. Cool, deliberate, cautious, kind, in the exercise of sound
sense and cheerful piety, as an adviser he was not surpassed. To a
casual observer he would sometimes appear to be moving sluggishly, while
he was pondering the subject in hand, weighing causes and effects, and
probable consequences, and moving on to a conclusion, which, once
expressed, was not speedily changed. Few men, called to do so much, have
had as little to undo. He was not a splendid man; but for the Church he
was something better. He loved her interests, and labored for her
through life, with a reputation above reproach, too modest to perceive
that his influence was increasing with his years, and that in his last
days no man’s opinion weighed against his in that Synod of which he had
been a member for more than thirty years.
After resigning the
pastoral office, knowing as he must, the kind feeling of the whole
community to him, he was particular never to propose anything to the
attention of the congregation, or advocate anything proposed until he
was satisfied that the approbation of the pastor had been fully
expressed. Honor to whom honor is due, was the maxim of his heart and
life. Of course he lived on the most friendly and intimate terms with
his successor. He took a lively interest in the erection of a parsonage
for the minister of the church, and encouraged the lady, by whose means
it was accomplished, with more earnestness than if it had been erected
for himself.
In his domestic relations
he was pre-eminently happy and lovely. Could an open, or secret enemy
have passed a few days under his roof, witnessing the untiring efforts
of the father to lead-his family to the love and service of the Lord
Christ, he must have felt it impossible longer to contend with such a
man; that even in the mistakes- into which, as a man, he might fall, the
mercy of a covenant-keeping God was a shield and defence. His daughter
that passed away before him, in her mature years, gave evidence of
conversion to God in early life. In her fourteenth year she wrote to a
young friend.
April 19th, 1831.
My Dear Mary Ann : — I do
hope your prayers and the prayers of my other dear friends have been
answered in my behalf. Yet my dear Mary Ann continue to pray for me that
I may not be deceived; for you know that the heart is deceitful above
all things, and desperately wicked. On Sunday last I heard Mr. Beard, of
Philadelphia, preach twice. In the morning he preached to Christians ;
and in the afternoon he addressed sinners from the text — “And as he
reasoned of righteousness, temperance, and judgment to come, Felix
trembled and answered, go thy way for this time, when I have a
convenient season I will call for thee.” Oh ! he preached an awful
sermon about grieving the spirit. I was afraid I had grieved him' and
that he would take his final flight. My dear friend, you cannot tell
what feelings I had. Oh! I felt if I did grieve him he. would leave me
forever, for I know that God hath said in his holy word — “ My spirit
shall not always strive with man:” and when I considered how often I had
been warned of my danger, I thought, if I did grieve the Holy Spirit,
that he would never return any more. So I determined through God’s
strength, that I would never rest till I should give myself away to the
Saviour.
That evening after sermon
a young female acquaintance came home with me, and Satan told me I had
better let it alone until the next day, that it would not do for me to
leave my company. But I thought with myself — is not the soul of more
value than anything else? Yes. I knew it was. So I determined that
nothing should hinder me. I went to my room up stairs, and did not come
down till the family were ready to go to night-meeting. In my retirement
I felt I could give up all to the Saviour. But I did not feel so happy
as I wished to feel. So I determined I would give myself away again. The
next morning I went alone, and tried to give my whole heart to the
Saviour. I hope I did so. I felt that he was able and willing to save
me. But I was so afraid lest I might be deceived, that I said nothing
about it to any body. I did wish, however, that you were here that I
might talk with you. After breakfast, I visited two of my pious female
friends, and staid with them till nearly-dinner time. Then I came home,
and after dinner retired again, and gave myself away, and all that I had
unto the Lord, for time and eternity. Oh, then I was happy, happier than
I had ever felt in my life before. But still I had not yet courage to
tell any body. The change in my feelings, however, was noticed by the
family; and my mother the next day called me into the room and asked me
what made me so happy. I then told her all about it. She prayed with me,
and you may be sure we were both happy. But my dear friend I can’t tell
you all. I must save the rest till I see you. Mrs. M-, I hear has
obtained a hope, and several others are very serious.
O, that all might believe,
And salvation receive,
And their hope, and their joy be the same.
My dear Mary Ann pray for
me that I may grow in grace, and love the Saviour more and more, who has
done so much for me. Farewell dearest friend, and pray for me.
Margaret Ann M’Pheeters.
The hope of this young
girl strengthened with her years and cheered her in death. In about a
year after her marriage with Mr. John Wilson of Milton, she was called
into the presence of her Lord, and went cheerfully.
In October, 1836, Dr.
M’Pheeters lost by death a son, David Brainerd, in his seventh year.
From very early in his life this little boy manifested deep religious
feeling. As he drew near his end, his exercises became more interesting.
His parents were more than usually exercised at the time of his baptism;
and the attention of the little child had from the first been turned to
the work, in which, that good man. whose name he bore, had been engaged.
His infant feelings were all enlisted in the cause. He knew himself to
be a sinner. After worship he was often found in tears. To his mother,
who one day inquired of him what was the matter, he replied, “I am
afraid God will not love me, I am too sinful.” Being directed to the
Saviour, and urged to pray for a new heart, he replied — “I do love him,
and have prayed to him for a new heart.” He felt the duty of prayer to a
great degree of tenderness. One night observing that his little brother,
in bad humor, was retiring without prayer — he refused to sleep with
him, and sat up in bed till the offender arose and attended to his
neglected duty. A short time before his death he called for his purse,
having about fifty cents in it. “If you die,” said his mother, “what
shall be done with your money?” Looking at her for a moment— “Mother, if
I die, give all my money to send the gospel to the heathen;” and then he
earnestly repeated — “Mother, if I die, give all my money to send the
gospel to the heathen.”
The death of Dr.
M’Pheeters was preceded by the distressing pains that accompany the
successive stages of calculus. He was under the scientific operations of
distinguished physicians. He had a distinct view of his approaching
dissolution, and through the power of unbroken faith contemplated it
with entire resignation. On Wednesday, 9th of November, 1842, an immense
congregation was assembled in the Presbyterian Church, Raleigh, to
attend his funeral. The stores of the city were closed: the church was
in mourning attire. Rev. Drury Lacy pronounced a sermon, and delineated
the character of his predecessor and friend. That stern integrity, that
uncompromising adherence to truth and right, that modesty that kept him
from pride and vanity, and that piety which clung to Christ as his Lord,
that amiable deportment in his intercourse with man, which had been the
crown of his life, seemed brighter when contemplated from the grave.
The University of North
Carolina, some time before his death, conferred upon him the title, D.
D., one richly deserved, if successful training of youth has any merit,
and a life of piety any charm, and success in building up the church of
Jesus Christ any admiration. Dr. M.’Pheeters did not seek wealth for his
children ; and he left his family the inheritance of a good name, and
the blessing of a covenant-keeping God.
In the agitations of the
Presbyterian Church, which for some ten or twelve years before his death
absorbed the attention of the Judicatories, Dr. M’Pheeters always was
decidedly in favor of that system of doctrine and practice commonly
called “Old School,” and was in advance of his Virginia brethren. |