Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records includes names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
This page is entitled “A list of Names & members belonging to the church at Black Creek Meeting House Wayne County.” It is not dated, but the left margin contains baptism dates (and suggests the page was compile from earlier data.) Additional info appears for a few members in the right-hand column. Four “servants,” i.e., enslaved people, appear in the list.
Choe, a servant of John Barnes, baptized in 1827
Joe, a [servant of] of William Horne, baptized in 1828, “dead”
Jim, a servant of John Hooks, baptized in 1828
Mary, a [servant] belonging [to] T. Wasson, baptized in August 1852
Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records includes names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
This page continues with names of members excommunicated for serious infractions of church rules or doctrine. The page includes references to four enslaved African-Americans, including one man cast out for disobedience. As Primitive Baptists did not practice infant baptism, the four were, if not adults, then nearly so, and thus were all born in the very late 1700s or early 1800s. Some may have lived to see Emancipation, but even if they remained in Wilson County, I have no way to identify them further.
Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records includes names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
This page continues with names of members “dismissed by letter,” i.e. voluntarily, to join another church, as well as members excommunicated for serious infractions. The page includes references to 14 enslaved African-Americans, including one man cast out for disobeying his mistress. (Bless his heart.) As Primitive Baptists did not practice infant baptism, the 14 were, if not adults, then nearly so, and thus were all born in the 1700s or early 1800s. Some may have lived to see Emancipation, but even if they remained in Wilson County, I have no way to identify them further.
Dismissals by letter:
Haywood, a servant of John Sherrod
Hanah, a servant of James Aycock sen’r
Hannah, a servant of James Aycock sen’r
Hannah, a servant of Godfrey Stancil
Rose, a servant of W. Fort
Excommunications:
Harry, a servant
Kedar, a servant
Moses, a servant
Samuel, a servant
Harry, a servant
Peter, a servant of Patience Aycock charged with Disobedience to his Mistress
Ann, a servant restored to fellowship
Kedar, a servant
Harry, a servant
Copy of documents courtesy of J. Robert Boykin III. Originals now housed at North Carolina State Archives.
Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records includes names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
This page continues the previous “Reception to Babtism” with entries from 1824 to 1831, as well as names of several members “dismissed by letter.” (Members leaving voluntarily requested letters of good Christian character from their home church to another church.) The page includes references to seven enslaved African-Americans. (Don’t let “servant” fool you.) As Primitive Baptists did not practice infant baptism, the seven were, if not adults, then nearly so, and thus were all born in the 1700s or very early 1800s. Some may have lived to see Emancipation, but even if they remained in Wilson County, I have no way to identify them further.
Baptisms:
Dick, a servant
Raiford, a servant
Lewis, a servant
Will, a servant of Johnathan Dickerson
Jane, a servant of A. Farmer
Dismissals by letter:
Kedar, a servant
Harry, a servant
Copy of documents courtesy of J. Robert Boykin III. Originals now housed at North Carolina State Archives.
Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records includes names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
This page continues the previous “Reception to Babtism” entries from 1824 to 1831 (with other notes inserted in the second column.) It includes references to six enslaved African-Americans. (Don’t let “servant” fool you.) As Primitive Baptists did not practice infant baptism, the six were, if not adults, then nearly so, and thus were all born in the 1700s or very early 1800s. Some may have lived to see Emancipation, but even if they remained in Wilson County, I have no way to identify them further.
Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records includes names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
(A) the church’s location since 1876; it was originally a little closer to Black Creek (the waterway); (B) the church cemetery, which contains some interesting roughly dressed fieldstone headstones, but no known graves of enslaved people.
This page records “Reception to Babtism” from 1809 and 1823 and includes references to 13 enslaved African-Americans. (Don’t let “servant” fool you.) As Primitive Baptists did not practice infant baptism, the 13 were, if not adults, then nearly so, and thus were all born in the 1700s. Some may have lived to see Emancipation, but even if they remained in Wilson County, I have no way to identify them further.
Lower Black Creek Primitive Baptist Church, founded in 1783, was the second church organized in what is now Wilson County. (It closed its doors in 2010.) The church’s nineteenth and early twentieth-century records include names of enslaved and freed African-American members, who worshipped with the congregation as second-class Christians even after Emancipation.
This page records baptisms “under the Care of Elder Reuben Hays” from 1803 and 1808 and includes references to nine enslaved African-Americans. (Don’t let “servant” fool you.) As Primitive Baptists did not practice infant baptism, the nine were, if not adults, then nearly so, and thus were all born in the 1700s. Some may have lived to see Emancipation, but even if they remained in Wilson County, I have no way to identify them further.
Dick, a servant
Lewis, a servant
Jane, a servant
Dick, a servant
Will, a servant
Harry, a servant
Beck, a servant
James, a servant
Salath, a servant
Copy of documents courtesy of J. Robert Boykin III. Originals now housed at North Carolina State Archives.
A number of readers commented on my recent post about Bethlehem Primitive Baptist Association, particularly sharing memories of Rev. Wiley Barnes and Corner Line Primitive Baptist Church, one of three Wilson County churches in the association. Rev. Hubert Tyson identified the location of another, Travelers Rest Primitive Baptist Church, which stood next door to Saint Luke Freewill Baptist Church at the eastern end of Church Street in Stantonsburg.
Rev. Tyson’s grandmother Lillie Thompson Fox Bass was a devoted Primitive Baptist and, even after migrating to Delaware, returned to Stantonsburg every year to attend the annual Association gathering. Says Rev. Tyson, who accompanied her visits to Travelers Rest and Corner Line:
“Ma Lillie was faithful. I always went inside with her. Boy, did I have questions. At first I thought they were singing in a diverse dialect, so she gave one of her old hymn books so that I could sing along. At least five preachers preached each service. No piano, but they didn’t need it. Their tribal rhythm was in the house. Everyone drank out of the same water dipper. Everyone hugged as well as kissed in the mouth (while they still had snuff in their mouth.) While singing, they partnered off with in-sync hand-shaking to the rhythm, rocking the weak shacking of the floor’s foundation. It was similar to jumping on a holy trampoline. I enjoyed taking her there.”
——
On 26 January 1919, Walter Fox, 21, of Greene County, son of Henry and Hattie Fox, married Lillie Thompson, 18, of Greene County, daughter of Will and Kitsey Thompson, in Lindell township, Greene County.
In the 1920 census of Bull Head township, Greene County, N.C.: Walter Fox, 22, wife Lillie, 20, and Mabell, 3 months.
In the 1930 census of Eureka township, Wayne County, N.C.: Walter Fox, 35; wife Lillie, 34; and children Rosa M., 11, Walter L., 9, Willie, 7, Jessie L., 5, Minnie, 2, and Walter Jr., 6 months.
In the 1940 census of Stantonsburg, Stantonsburg township, Wilson County: on Main Street, widow Lillie Fox, 40, domestic, and children Rosa Lee, 20, cook, Walter Henry, 18, Willie, 17, Minnie, 15, domestic, Jesse Lee, 13, and Alexander, 9; plus lodger Willie Bynum, 16.
Lillie Thompson Fox Bass died 25 June 1988 in Lincoln, Delaware.
Thank you, Rev. Hubert Tyson, for sharing these memories!
Primitive Baptist churches organized themselves in associations, and African-American congregations in Wilson County were members of several, including Turner Swamp Primitive Baptist Association and Bethlehem Primitive Baptist Association.
In November 1918, the Eighth Annual Session of the Bethlehem Primitive Baptist Association met at Stony Creek Church in Nash County. On the first day, the delegates voted to hold the next year’s session at Corner Line Church in Wilson County. The published minutes noted that Bethlehem P.B.A.’s member churches had been members of Radicue P.B.A. until 1910, when “trouble arose” between an Elder A. Wooten and Elder N. Johnson of Few-In-Number Church in Edgecombe County. The men could not (or would not) agree to resolve the matter via ordinary channels, “[t]herefore, we the church at Few-In-Number, would not give up for our member to be tried in such an disorderly way. This is why they call us in disorder. We hope the Lord will show our brethren their wrong. This done by order of the church, assisted by five other churches joining us.” In other words, six churches broke with Radicue to form their own Association.
The minutes’ Table of Statistics reveals three Wilson County churches in the Association: Conner [Corner] Line, New Hope, and Traveler’s Rest. Elder S. Buston [Samuel Burston] of Sharpsburg helmed Corner Line, and Wiley Barnes and Peter Barnes were delegates to the Session from that church. The church reported having baptized no new members the previous year, but receiving one by profession of faith for a total membership of 16. New Hope had no sitting elder, but was represented by A. Horne and Kelley Johnson. The church had received one new member by profession, another by letter (from his or her home church), and had 14 total members. Traveler’s Rest was led by Elder J.H. Winston of Pinetops (in Edgecombe County) and was represented by B.F. Davis and Nathan Lucas. Though the church had only six members, it had baptized one the previous year and received two by profession. It had also dismissed two members.
From Minutes of the Eighth Annual Session of the Bethlehem Primitive Baptist Association Held With the Stony Creek Church, Nash County, N.C. (1918).
Edgecombe County’s Living Hope church hotel the 11th annual session in 1921. Elder Burston was moderator, and Brother Wiley Barnes was one of two men chosen “to stand to preach for the people.” That evening, Brother Barnes sang the hymn on page 490 (of an unnamed hymnal)* and preached from Acts 9:2 — “And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.”
In October 1923, Bethlehem P.B.A. convened at Wilson County’s little Travelers Rest Primitive Baptist Church.
Cover,Minutes of the Eighth Annual Session of the Bethlehem Primitive Baptist Association Held With the Traveller’s Rest Church, Wilson County, N.C. (1923).
Elder Burston was again appointed moderator, and Brother Wiley Barnes was one of two men chosen to preach. On Saturday morning, Brother Barnes sang the hymn on page 530 and preached from Ezekiel 36:3 — “Therefore prophesy and say, Thus saith the Lord God; Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people.”
As always, the Association closed its Session with its touching “Circular Letter”:
In 1925, Bethlehem P.B.A. held its annual meeting at Bethlehem Church in Edgecombe County. The Association favorably received a request from Diggs Chapel (in northeast Wayne County, just over the Wilson county line) to join the Association. Wiley Barnes of nearby Stantonsburg had been elevated to Elder and led this congregation.
The Association returned to Corner Line in October 1927. Elder Burston preached the introductory sermon from I Corinthians 1:1. Elder Barnes lined a hymn and preached from Exodus 3:7-8 — “7 And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.” In 1927, Corner Line had 18 members; New Hope, 17; and Traveler’s Rest, 15. The delegates chose New Hope, “nine miles from Elm City and ten miles from Wilson,” for the next meeting.
Elder Burston died in 1930. Elder Wiley Barnes took over leadership of Corner Line and New Hope, in addition to Diggs Chapel. J.H. Winstead of Tarboro headed Traveler’s Rest.
——
Sam Buston — Samuel Burston died 29 April 1930 in Saratoga township, Wilson County. Per his death certificate, he was about 50 years old; was married to Lucy Burston; was a preacher; and was born in Edgecombe County, N.C., to Henry Burston and Rachel Taylor. Lucy Burston, Sharpsburg, was informant.
Kelley Johnson — in the 1920 census of Gardners township, Wilson County: farmer Kellie Johnson, 32; wife Bloomer, 26; and children Arthur, 10, Elizabeth, 8, L. Rosa, 6, Kelly Jr., 5, Willie, 3, and Bloomer, 2.
B.F. Davis
Nathan Lucas — in the 1920 census of Stantonsburg township, Wilson County: on the south side of Stantonsburg Road, tenant farmer Nathan Lucas, 49; wife Dilsey, 35; children James, 19, Dora, 17, Odell, 11, and Peter M., 4; sister Susan Lucas, 46; and grandson Lacey J. Edwards, 1 month. Nathan Lucus died 30 September 1921 in Stantonsburg township, Wilson County. Per his death certificate he was 52 years old; was married; worked as a farmer for H.E. Thompson; and was born in Johnston County to Amos Lucus. James Lucus, Stantonsburg, was informant.
I have not identified the locations of Traveler’s Rest and New Hope Primitive Baptist Churches.
*[Update: The hymnal may have been Hymn and Tune Book for Use in the Old School or Primitive Baptist Churches, compiled by Silas H. Durand and P.G. Lester and first published in 1886. The scores of the hymns include both shape-note and conventional notation.]
Minutes digitized at Divinity Archive, a project of Duke University Divinity School Library and partner institutions.
