FUSHIA COLOR IS MINE AND PEGS
BLUE IS CLUES TO HUDSON JOHNSON
GREEN IS KNOWN MICHAEL JOHNSON DNA INFORMATION AND CONNECTING INORMATION
-The I, I1, and I1a lineages are nearly completely restricted to northwestern Europe. These would most likely have been common
within Viking populations. One lineage of this group extends down into central Europe. Haplogroup I dates to 23,000 years ago or longer.
Lineages not in branches I1a, I1b or I1c are found distributed at low frequency
throughout Europe Group White Oak http://freepages.genealogy.rootsweb.com/~hjohnson/haplogroup.i.html#Group_White_Oak
Purple is my Cousin Joe Matlock’s Research
Maroon is connecting of Johnson surname researcher to A. Euell Johnson
Haplogroup I -The I, I1, and I1a lineages are nearly completely restricted to northwestern Europe. These would most likely have been common within Viking populations. One lineage of this group extends down into central Europe. Haplogroup I dates to 23,000 years ago or longer. Lineages not in branches I1a, I1b or I1c are found distributed at low frequency throughout Europe Group Sessile Oak http://freepages.genealogy.rootsweb.com/~hjohnson/haplogroup.i.html
Haplogroup I1b -This subgroup of Haplogroup I is found within the Balkans countries at it's greatest frequency and diversity. These countries probably harbored this subset of Haplogroup I as a refuge during the Last Glacial Maximum. Group Norway Spruce http://freepages.genealogy.rootsweb.com/~hjohnson/haplogroup.i1b.html
Turquoise is the DNA of Jeffery Michael Johnson
Haplogroup E3a - Haplogroup E3a is an Africa lineage. It is currently hypothesized that this haplogroup dispersed south from northern Africa within the last 3,000 years, by the Bantu agricultural expansion. E3a is also the most common lineage among African Americans
My Notes On This Group: The Roman Empire was the first to use troops all over the world they left blood groups ever where they went from Countries of Africa to England: The Roman Empire was one of the VAST spreading Empires in the World to first use troops of other Countries it conquered. The use of using other troops from Conquered Countries spread with each developing Empire.
Red is the County lines and Parish Lines: These lines can and will change people in a County or in a Parish. This is to serve as a Time line to show changes, in lines or in changes where families moved to from this area.
Notes: Some Quaker dates have
been translated Before the 1752 calendar change, the first month of the
year was March. The correct date is inserted
before the quoted excerpts below. From: Mary E. Stewart
In 1752 the new year began to be counted from Jan 1. Before that it ran from March 26-March 25, Julian Calender changed. So a date in July 1750 would be earlier in the same "year" as one in Feb 1750 (which once 1752 rolled around, would be thought of as the next year). From: Barbara Schenck
Haplogroup E3b1a - This lineage is estimated to have originated in north-eastern Africa about 23,000 years ago. Some of its branches exited Africa during the Paleolithic, and today it can be found in Europe, the Middle East, and north and east Africa: DNA Of Researcher Brett Johnson
Haplo groups R1b-R1b1C is the most common haplogroup in European populations. It is believed to have expanded through out Europes as humans re colonized after the las glacial maximum 10-12 thousand years ago. This lineage is also the haplogroups containing the Atlantic modal haplotype. Group is Black Oak: Color is Brown: Researcher is Dean Johnston: Thomas Johnson reside Pits.Co Va 1776 moved to Washington Co.
These files come from numerous Johnson-Johnston-Johnstone-Jonson-Jonston researchers and Sent to Tony L. Johnson who compiled the information” Please share with Other researchers”
Report made by Tony L. Johnson a descendant of Hudson Johnson and Agness Johnson of Bartons Creek, Dickson Co. Tn, Big Creek Hawkins Co Tn and Buffalo Creek of Henry Co.Va.
1720-1725 Winkfield Shropshire was born to Winkfield Shropshire he was born in Salisbury District of Rockingham Co. NC
( ? On County as Rockingham Co. NC wasn’t formed yet) about 1746 he married Jane Jones of Rowan County NC. He died in 1798 in Oglethorpe Co. Ga.
Notes: Check on where Salisbury Dist. is in NC in era of 1720-1725
Winkfield Shrsopshire is the Uncle of Joel Shropshire who married Mary “ Polly” Johnson daughter of Hudson Johnson and wife Agnes who in 1776-1780 Hudson Johnson is in Henry Co. Va, in 1783 we find him in Big Creek Carters Valley Washington Co NC these lands go into Hawkins Co. Tn.
1783 Wilkes County Georgia Open to settlements From: Lisa Grimes
1794 Oct 20 Robert Hobbs bought land 25 pd sterling 100 ac north side of Town
Creek from Daniel Thornton deed recorded Jan 28, 1796 Vol. A Book 2-176 Greene
1794 Oct 29 pp 176-177 Samuel Thornton of Oglethorpe County, to Robert Hobbs of
Greene for 25 pds sterling 100 acres in Greene County on N side of Town Creek,
beg. at mouth of a branch in said creek near a ford that is opposite against
the old plantation where David Peoples now lives and runs just below said Hobbs
Plantation up said branch to present line made for John Burner, the land being
part of Burnee's old survey.
Signed Samuel Thornton.
Wit David Peoples Jr, Sorrell, Jo Carmichal JP
Rec 28 Jan 1796
1795 Apr 28 Jesse JOHNSON III was born on in Oglethorpe County, Georgia. He died on 15 May 1856 in Lockhart, Texas. He was married to Lucy Webb BARNETT on 14 Nov 1817 in Greene County, Georgia
Lucy Webb BARNETT was born on 14 Jan 1798 in prob. Elbert County, Georgia. She died on 13 Mar 1857 in Lockhart, Texas. Jesse JOHNSON III and Lucy Webb BARNETT had the following children: http://www.txgenweb2.org/txblanco/lbj.htm
Father: John JOHNSON (III) was born on 28 Mar 1764 in Southampton County, Virginia. He died on 14 Feb 1828 in Oglethorpe County, Georgia. He was married to Ann ELEY/EALY about 1786. Notes This is the lines of President Lyndon Baines Johnson Taken from Ancestors of American Presidents, compiled by Gary Boyd Roberts
1796 Oglethorpe County Seperates from Wilkes County Ga. From: Lisa Grimes
1797 Aug 4 Married widow Sarah Johnson to James Sander
If you are trying to find a link to the Revolution, they are Hardy
father, James Sanders.
The information I have is "James Sanders is listed in the NC Treasurer's &
Comptroller's Accounts as receiving #30.6.9 Cert. number 100, for services
rendered during the Revolutionary War. (Vol IX, pg 103, folio 2 NC State
Archives, NC Revolutionary Army Accounts.
His second wife, Sarah Johnson, drew in the Georgia Land Lottery as a widow
of a Revolutionary soldier. James and Sarah were married 4 AUG 1797 in
Oglethorp County, GA. Sarah was the widow of John Johnson prior to marrying James.
Hardy Sanders s/o James and Ann Holmes, is listed in DAR records as being a
Lt. Col in the NC Militia and providing goods and services. He was also a
delegate, but I can't remember to what. I'll have to check on that.
Sarah Johnson was the widow of John Johnson marrying James Sanders
1798: Winkfield Shropshire on 1798 Georgia Tax Index, District of Stewart Oglethorpe County Georgia
Notes Winkfield Shropshire's Nephew is Joel Shropshire married to Mary "Polly" Johnson daughter of Hudson Johnson and Agness: Hudson Johnson died 1828 on Bartons Creek in Dickson Co. Tn.
1798 Winkfield Shropshire son of Winkfield Shropshire died in Oglethorpe Co Ga.
Most of the Above info on Shropshire is found at http://www.hctgs.org/Families/shropshire/aqwg03.htm
1790-1812 (Est) First Settler of Humphreys Co. Per Goodspeed: 1888:
William May (father of Dempsey May who still lives at 92), William Lomax, Joseph Shouse, Drury Taylor, Charles Brown and John Johnson from Georgia settled on Hurricane Creek and John Hales, Jonathan May, William and Henry Hunter who settled on Tumbling Creek.
Goodpseed History of Humphreys County Tn 1886
1800 Oglethorpe Co GA census
Nathan JOHNSON age 45+ Colbert
1 male 16-25
1 FWF 16-25, 1 FWF 26-44, 1 FWF 45+
Smith JOHNSON age 45+ Duke
4 males 0-9, 2 males 26-44
1 FWF 0-9, 1 FWF 10-15, 1 FWF 26-44, 1 FWF 45+
John JOHNSON age 45+ Duke
2 FWF 0-9, 1 FWF 45+
Jesse HARRIS Ellis
Thos. HARRIS Ellis
Wm. HARRIS Ellis
Isaac JOHNSON age 45 Hardman
1 male 26-44
1 FWF 0-9,1 FWF 26-44, 1 FWF 45+
John JOHNSON age 45+ Hardman
1 male 0-9, 2 males 16-25
1 FWF 0-9, 1 FWF 16-25, 1 FWF 45+
Nathan JOHNSON age 26-44 Hardman
3 males 0-9,
1 FWF 0-9, 1 FWF 26-44
Jesse JOHNSON Hardman
Joseph JOHNSON age 26-44 Hudspeth
1 male 10-15, 1 male 16-25
1 FWF 0-9, 1 FWF 26-44
John HARRIS Hudspeth
Ruben JOHNSON age 45+ Lee
1 male 10-15, 1 makle 16-25
1 FWF 0-9, 1 FWF 10-15, 1 FWF 26-44
Thomas JOHNSON age 45+ Lee
1 male 16-25
1 FWF 10-15, 2 FWF 16-25, 1 FWF 45+
James JOHNSON age 16-25 Lee
1 male 0-9
1 FWF 0-9, 1 FWF 16-25
Nathaniel MOSS-Joanna JOHNSON Lee Dist,
Nicholas JOHNSON age 26-44 Mathews
1 male 16-25
4 FWF 0-9, 1 FWF 16-25
Larkin JOHNSON age 45+ (line crossed out) Mathews
1 male 26-44
1 FWF 0-9, 1 FWF 26-44, 1 FWF 45+
William JOHNSON age 26-44 Mathews
2 males 0-9,
2 FWF 0-9, 1 FWF 26-44
John A BRADLEY, Capt. Mathews District
no younger males, 1 dtr 0-9, 1 dtr 16-25
Cary JOHNSON McCartey
3 males 0-9, 2 FWF 0-9, FWF 16-25,
Sam'l HARRIS McCartey
Henry JOHNSON age 26-44 McCartey
2 males 0-9, 2 FWF 0-9, FWF 16-25
Wm. JOHNSON age 26-44 McElroy
1 male 0-9, 1 male 10-15,
5 FWF 0-9, 1 FWF 10-15, 1 FWF 26-44, 2 FWF 45+
Martha JOHNSON age 26-44 McElroy
0-9, 2 males 10-15
1 FWF 0-9
John SHROPSHIRE Stewart
Walter SHROPSHIRE Stewart
William SHROPSHIRE Stewart
David JOHNSON age 16-25 Thomas Lexington
1 FWF 16-25
James JOHNSON age 45+ Thomas Lexington
10-15, 1 male 16-25
1 FWF 10-15, 2 FWF 16-25
Hubbard HARRIS Thomas
James JOHNSON Warters
it "looks like" Jeremiah Johnson didn't own land in 1800.
No INGRAM, or even ENGRAHAM, on the 1800 Census.
more names to pay attention to, in regards to
having married into the MOSS and CAMPBELL lines...
but I'll pause here.
http://ftp.rootsweb.ancestry.com/pub/usgenweb/ga/oglethorpe/census/1800/ From Lisa: Lisa From: email@example.com
1805 Jeremiah Johnson married Sarah Bradley Lexington, Oglethorpe Co. Ga.
their son is James Samuel Johnson born in Georgia he married Mattie Ingram
research of Donald Keith Johnson
+Sarah Bradley, m.1805 Lexington, Oglethrope Co., GA
└──James Samuel Johnson, b. GA
└──Joseph Jeremiah Johnson, b.Dadeville, Tallapoosa Co., AL, d.Dadeville, Tallapoosa Co., AL
└── Otis Johnson
└──Cecil Augusta Johnson
+Mary Louise Simonek
└── Donald Keith Johnson, (Kit # 12853)
Kit number: 94353
A Bradley is on the 1800 census See above from Lisa Grimes.
1805 First Settlement on Big Richland Creek Stewart County Tn.(now Humphreys Co.) Founded by Major John Burton and Levi Fortner
Note Burtons and Stovalls are Kinsman to my Hatcher lines .Other founder Nathan Ragan and John Toller
Notes: Henry Johnson 640 acres William and Samuel King, David Bibb, Daniel Forsee, Moses Box who came from N.C. in 1800 and settled on Trace Creek. John McAdoo and Gen. Jarman from NC during the same year (1800):
Notes: William LOMAX , Joseph Shouse , Drury Taylor, Charles Brown, and John Johnson from Georgia all of whom settled on Hurricane Creek.
1810 Era: I noted the name of SHROPSHIRE. This family apparently was in the Wilkes Co.-Oglethorpe Co. GA area, with some migrating in 1810 with the MOSS and CAMPBELL group. A generation or two down...married into the MOSS line, in Wilkinson Co. MS, with the children of George MOSS Sr m. Lucretia GLASS.
The GLASS family was also in Oglethorpe Co. GA before the 1810 migration date. We're still trying to figure out who was included in the wagon train that went from GA...thru AL to MS...and then into LA.
There were others...that were also in the Oglethorpe GA area, that also married into the MOSS and CAMPBELL families; BOOTH and PORTER come quickly to mind, as they eventually also ended up in S-central LA. From: Lisa Grimes
Note John Johnson age 16 would be on a tithable tax list by 1780 so above pd on June 26 1788 in Franklin Co. Va would be him per this research
1847 February 18 Oglethorpe County, Georgia, Last Will &
Testament of Samuel Lumpkin,
Wills: Samuel Lumpkin, 1847: Oglethorpe Co., GA
State of Georgia } As all men must needs die and viewing the shortness
Oglethorpe County } of life I have thought proper to make this
instrument as my last Will and Testament.
Item the first, I give and bequeath to my beloved wife Lucy Lumpkin
formerly Lucy Johnson all the property that I Received as a Legacy in
her name from the Estate of her first husband (viz) Dick a negro man
and Edy his wife and Child Canda who has since had a boy Child Aaron,
and Nancy who has since had a boy child Sam and Charlotte a woman and
Lavia a girl and Eleven hundred and thirty dollars in cash ant its
equivalent also four negroes or their valuation Received from her
father to be delivered to her children at her death to which effect I
give an obligation which is to be taken up on her taking possession of
the property to wit Jack a man and July his wife valued at one thousand
and fifty dollars and Cinda and child at six hundred and fifty sold to
I. M. Johnson for which she hold his not, all of which prosper as Caine
by her first husband to do with as she pleases that by her father as
above named I also give to my wife a negro woman Chancy during her life
and at her death to such one of my children as she may thing treats her
most kind, all of which special Legacy she is to take control of at my
death without expense to her she being appointed by me Executor of this
portion of my Will.
It is also my wish that my wife Lucy Lumpkin be my sole Executor and
Guardian of my three youngest children (viz) Calender George and Lena,
that she may take them with their several Legacies to (viz),
I give to my daughter Calender, Charles, William, Hester and Sina, to
my son George, Amos, John, Alley and Flora. To Lena, Henry, Moses,
Henrietta and Naomy and each of them a bed and furniture, and my son
Joseph having had Advantages of my other children in Advancements made
to him in the processing of an Education and giving him a negro man
which he has disposed of, I give to him one negro boy named Lent, one
bed and furniture, one French clock and flour pots and five hundred
And I give to my son Jack C. Lumpkin in Addition to what he has
Received One hundred Dollars, provided he does not keep my Waggon which
he spoke of doing. All the rest of my estate I wish sold except two
feather beds and furniture and one Dozen Windsor chairs, one set of
Mahogany dining Tables, my Carriage and Horses to my wife, Judy and
Dinah to go with who they Will, and it is my wish if my wife takes my
little children that Lena have added to her lot Charles and Winney at
five hundred dollars, and out of the sale of my property I wish my just
debts be paid and the balance to be equally divided amongst my nine
children (viz) Henry H, Martha A, Sarah P, Samuel J, Jack C., Joseph,
Callender, George & Lena. an Item forgotten I wish my wife to have her
Bureau & Chest she brought with her and all the silver spoons and two
Looking Glasses and my bibles and Scots Commentary all of which I do in
view of death as I believe on mature deliberation. Written on the 18th
of February 1847, and written with my own hand.
Samuel Lumpkin (sig) (Seal)
Joseph Lumpkin (sig) }
William Booth (sig) }
John T. Landrum (his mark) } http://www.georgiakellys.com/lumpkin.htm
1847 Oct 14 Married JOSEPH H LUMPKIN (SAMUEL JOHN, GEORGE, ROBERT, ROBERT, JACOB, ANTHONY) was born March 18, 1828, and died July 12, 1854 in Oglethorpe County, Georgia. He married SARAH E. JOHNSON October 14, 1847, daughter of JAMES JOHNSON and LUCY DEUPREE. She was born October 20, 1832, and died January 16, 1889 in Oglethorpe County, Georgia.
Notes: THOMAS FRANCIS LUMPKIN (WILLIAM, JOSEPH, ANTHONY, ROBERT, ROBERT, JACOB, ANTHONY) was born Abt. 1806 in North Carolina, and died 1888 in Pleasant Valley, Floyd Co., Georgia. He married MARGARET JOHNSTON January 01, 1833 in Newton Co., Georgia. She was born 1810 in Newton Co., Georgia, and died 1847 in Floyd Co., Georgia http://www.georgiakellys.com/lumpkin.htm
Notes: HOPIA NEVIL LUMPKIN (NEVIL MERRIT8, JOHN "JACK", JOHN, GEORGE, ROBERT, ROBERT, JACOB, ANTHONY) was born 1841 in Georgia, and died 1908 in Lexington, Oglethrope Co., GA.. She married MIDDLETON W. JOHNSON June 09, 1864 in Lexington, Oglethorpe Co., GA., son of JAMES JOHNSON and LUCY DEUPREE. He was born August 13, 1834 in Georgia.
Notes for JACOB LUMPKIN:
In 1677 he was a Captain and in 1678 he was in the service for 5 months. In 1690 in court held on Sept 29, in New Kent, charges of Jacobitism in Virgina were brought against Jacob Lumpkin. Capt. Lumpkin still retained old loyalty to the Stuarts. (Virginia Magazine, VI; 389-396)
Resided in King and Queen County, Virginia, settling there in 1682. "Newington" on the Mattaponi River was the original home of the Lumpkin Family. It contained about 1000 acres.
In 1704 the Virginia Quit-Rent Rolls of King and Queen County contained the name of Jacob Lumpkin, and credited him with 950 acres at that time.
He died 14, Sept 1708 at "Newington", King and Queen County, Virginia. Lower St. Stephen Church, now Mattaponi Baptist Church. Near the north door of the "Mattapony Church" lies a marble slab inscribed http://www.georgiakellys.com/lumpkin.htm
1881 Dec Col. Nicholas Johnson MOORE, - Burnet Bulletin, 6 Dec 1881
We regret to report that Mr. Harrison Posey received a telegram last evening that Col. Moore died yesterday. Col. Moore left here only about 3 weeks ago, the picture of health. Burnet Bulletin 18 Dec 1881 (abstract)
Col. Nicholas Johnson Moore, clerk of the Supreme Court at Galveston, died at the Central Hotel at 3 o'clock yesterday morning. He was born in Oglethorpe County, Georgia, July 6, 1815. He moved to Alabama with his parents when he was 10 years old. He came to Texas in 1835, returned to Alabama and married Miss Frances Tallifaro. He moved to Mississippi; his wife died in 1842. He returned to Texas with a daughter, now Mrs. Margaret Posey. In 1843 he married Miss Eliza Stivers, who died, leaving him 7 children, 5 still living. (printed obituary is a long, nice write-up)
TMSI# 12286, gggg-grandson of Nicholas Meriwether Message Board Post:
RESEARCH NOTES: John Johnson Sr. and John Johnson Jr. off Lines of John Johnston and ? Holland:::per reseach of David Weaver on Rootsweb.com world connect. John Johnson b. 1764 Southampton CO.Va mar. Ann Eley. born 1763 in Southampton they moved to Ogelthorpe CO. Ga. died there in 1828.
> From: Jomcwil@aol.com<mailto:Jomcwil@aol.com>
> To: firstname.lastname@example.org<mailto:email@example.com>
> Sent: Thursday, November 02, 2006 8:08 AM
> Subject: [JOHNSON] Bailey & Smith JOHNSON VA-GA-TX
I am trying to find the father of Bailey JOHNSON b 1792 VA (possibly
HalifaxCo.) d 1868 Upshur County, TX m in Jasper County, GA in 1815 to
Melinda Traylor. He had a daughter named Margaret Winn Johnson b 1820 in
Oglethorpe County, GA & a son named Smith JOHNSON so there may be a connection
with Smith JOHNSON b 1733 in Prince William, VA. d 1806 in Oglethorpe County, GA
since he also seems to connect to the TRAYLOR family.
I have a transcription of the will of Smith JOHNSON naming sons, Minor
Winn Smith JOHNSON & John JOHNSON. I have also seen Moses JOHNSON shown as
a son of Smith, although he is not shown in his will. If anyone can confirm
Moses JOHNSON as a son, I would appreciate the source.
Does anyone have any information on the descendants of Minor W.S.
Johnson, John JOHNSON or Moses JOHNSON?
Any clue will be appreciated
Sent: Tuesday, November 14, 2006 1:36 AM
Subject: FW: Emailing: Oglethorpe County Ga
I didn't know that your Hudson JOHNSON line...also went to Oglethorpe Co. GA.
I'm sure you're aware...but my research has found that area...didn't open up for white habitation until after the 1783 Indian Treat was signed and by the end of 1784 Surveying had been started. The big migration flood of settlers...was early in 1785, and that kept going well thru 1790. Oglethorpe was created from Wilkes Co. and separated off as of 1796.
The immediate areas...including Morgan, Troup, and the other Co's that share the same general geographic history....are also of interest.
We...Nathaniel MOSS - Joanna JOHNSON descendants... have always been vaguely aware that this pair weren't the only ones of the family to have migrated from VA to GA.....but we have long forgotten who the JOHNSON, HARRIS and MASSIE cousins were that were there with them.
Some of the cousins have surnames that we've long forgotten. :o(
I've been trying to figure out which cousins were with them...in GA, but until now...it's been zipparoo. Your sending out this information may just be what I've been needing. *S*
If...you happen to come across any MOSS or CAMPBELL info... please let us know. These are the main families that would be involved there.
I can give you specific names...and even a location or two. *S*
QUESTION...what NC counties have you researched in for your line?
My reason for asking is I'm trying to sort thru data 1760-1790 in the area that now includes.... Wake, Johnston, Cumberland and Moore Co's in NC.
My target surnames are CAMPBELL, WATKINS, ROSSER, VINSON and of course MOSS and JOHNSON.
If you want basic info on these...I'll send, but I won't unless you want to know who these people were.
I noted the name of SHROPSHIRE. This family apparently was in the Wilkes Co.-Oglethorpe Co. GA area, with some migrating in 1810 with the MOSS and CAMPBELL group. A generation or two down...married into the MOSS line, in Wilkinson Co. MS, with the children of George MOSS Sr m. Lucretia GLASS.
The GLASS family was also in Oglethorpe Co. GA before the 1810 migration date. We're still trying to figure out who was included in the wagon train that went from GA...thru AL to MS...and then into LA.
There were others...that were also in the Oglethorpe GA area, that also married into the MOSS and CAMPBELL families; BOOTH and PORTER come quickly to mind, as they eventually also ended up in S-central LA.
Fact is...they really inter-married within this group, starting in GA, then married in Wilkinson Co. MS, then their children inter-married in LA.
George MOSS Sr...was Nathaniel & Joanna Johnson's eldest son, and he died at a fairly young age. Rumor was that he might have been poisoned by a servant [slave]...but so far all I've found is unsubstantiated rumor.
I'll have to look at my notes...but I think George Moss Jr was the one that married a SHROPSHIRE girl, or his son...also named George MOSS.
BUT......I'll do that...tomorrow...when I'm more awake.
He being dead, yet speaketh. - Hebrews 11-4.
Being now a little over 73 years of age (born 8-20-1788) my time in this life cannot be long, and being influenced by the above passage of scripture, I write, hoping that it may be with me as it was with the righteous Abel, that after I am dead I may still speak.
Chapter 1. On Childhood
I was born in Rockingham County, North Carolina, on the 20th day of August 1788. My father's name was Thomas Hill. He was the son of Wm. Hill, of what county I am not advised, only I have heard of my father that he was of Welsh extraction. My mother's name was Katherine Shropshire, daughter of Winkfield Shropshire from England. He lived to be very old, I reckon over 100 years. He had 13 children by his first wife. She died. He lived awhile with his daughter, who was married and had a family. Living with her was a girl by the name of Jane Jones of Virginia. My grandfather married her, she being 15 years old. By her he had 13 children, making in all 26 children by his two wives. My mother, I think, was the 7th child of his second marriage. I was my mother's third child. When I was old enough to go to school, my grandfather was the teacher. He was able to walk home, 6 miles on Sundays.
While I was too young to remember, my father moved from the State of North Carolina to the State of Georgia. My mother's people, the Shropshires, moved to Georgia and my father went along with them. Georgia was then a new country. My father sold his land in N. C. for horses and cattle and drove them to Georgia. His horses and mares all died except one bay filly, and the cattle all died except one heifer. This left us very poor, father having enough to buy only 70 acres of land. Elijah, James, I and William were born in N. C. Jane, Winkfield, Hannah, Thomas and Cynthia came in close succession, so that father and mother were much crowded with children. In consequence of this I was raised poor. I am of the opinion that this was a good thing for me as this qualified me to bear adversities of life with patience. This with regular honest labor gave me a good constitution.
My father was a member of the Baptist Church and a believer in the Baptist doctrine. My mother was a faithful teacher, teaching me that there was a heaven, a place of everlasting happiness, and a hell a place for punishment where we would be sent if we lived wicked and did so. She taught us if we were good God would take us to heaven, where we would be forever happy. She taught us if we were wicked, to tell a lie, to steal, to get mad and fight, to curse and swear and use profane language. I believed my mother. I understood that she was righteous and knew all about it. I was deterred from doing wrong by what mother had taught us. I had never heard any one pray. I was desirous of knowledge of how to pray, but I was ashamed to ask mother to teach me
to pray. We lived on the frontier; there were some alarming reports of Indians. Mother was afraid of Indians. This caused me to be much afraid too. There were also considerable negroes in the country. It was feared that they would mutiny. My mother was very much afraid of this. This alarmed me and one night I dreamed that the negroes had risen and surrounded our house. I dreamed that I broke and ran but a large negro caught me. I told him I was in fun, that I would join them. I thought he believed me, until as we went along I broke and ran again. The negro caught me again. I told them again I was in fun, but he drew a large butcher knife, saying that he had better kill me than be betrayed. I dreamed he raised the knife to kill me, but I screamed so loud that I woke myself up. I was in a perfect tremor. I truly suffered fear. In all cases where it was reported that the negroes were going to rise and kill the whites, women and children, seemed to frighten me more than any other subject. I have long thought that it would be good national policy to get rid of our negro population.
In the State of Georgia, in the summer, there arises many thunderstorms; it roars and dark clouds gather very much. This would alarm me. When a large thunder cloud arose I would run down in the orchard, fall on my knees and pray. Although I never heard anyone pray, it now seems to me that I prayed a pretty good prayer. I confessed my sins to the Lord, I asked the Lord to forgive me, and I promised to be better if he would save me from the storms.
The influence that a mother has over a child is most wonderful. Therefore females who expect to become mothers should become qualified in early life to teach and influence their children to righteousness. Mothers have no desire to teach their children anything but what is right. Mothers should be qualified to bring up their children in the nurture of the Lord.
My uncles, Shropshire were very wicked. They fell into the opinion that there was no hell. I still believed what my mother had taught me, that there was a hell of fire. One night, father being away from home we got to talking with mother and she admitted that she did not believe there was a hell of real fire, that it was figurative language, that hell was a place of banishment and darkness, away from God, and therefore compared to fire. I reasoned that if there was no real fire, there would be no real suffering nor misery in hell. There were many wicked there and there would be plenty of company and it would not be lonesome. Our neighbor John Jackson had four children about our size and we played hide and seek in the dark in the new house and it was rare fun. Mother said the saved were always singing and happy in heaven. I thought that I would get tired of singing but I never had gotten tired of playing in the dark. So I concluded on the whole that I would as soon go to hell as to heaven. I found that this state of mind had a powerful influence on me.
I would swear without remorse when absent from my father and mother. I felt that I would as soon be wicked as not. This had a bad effect upon me. It made me feel that some-times I was wrong. One night I dreamed that I had to go to hell. It was right there before me, a large pile of firey coals, some three rods broad and about three feet high, and in the middle a round blue blaze which glimmered all over it. In a short time I was to be put into the fire. I thought I was engaged in raking up some wet leaves with my bare hands. I had a large body of leaves and trash ready. The time came for them to seize me so I gathered up an armload of wet leaves and trash; when they brought me to the edge of the fire I threw on my wet load and it instantly caught in a great blaze. I struggled and screamed and woke myself up. I never was so scared. I lay and reflected that my Heavenly Father had caused me to dream this dream, to show me that I was wrong in my idea about hell. I have never since considered it safe not to take the inspired word just as it reads. If Universalism, if Deism, if Swedenburgism, if Shakerism, if Mormonism, if immediate Spiritualism -- if any of them are true, he that believes what God's inspired word says and faithfully and humbly obeys it, he is safe.
About this time father joined the Baptist Church and was baptized in Ocona River, Ga., Greene County, about 2 miles south of the skull shoals. This was the first immersion I ever saw. They sung this song at the water:
"What think ye friends of the preaching of John?
Was it from Heaven or was it from Man?
That night after my father was baptized, my brother and I were at play as usual. Mother called us into the house. She said "Take off your hats and sit down, your father is going to duty." I thought what can that mean? I will wait and see. Father was sitting at the table with a lighted candle and had a hymn book in hand. Presently he read over a hymn, then he and mother sang it. Then he knelt down in vocal prayer. I listened carefully to the words as I was desirous of learning to pray. Father kept up this practice of family prayer. It has a powerful influence on me. The words, the language, the ideas and the form of the prayer would often run through my mind. I seemed to become sensible of the frailty of man, that the flesh and the blood were temporary and that the spirit must soon leave the body.
The Baptist preacher would now come home with mother and father from the church meetings at night and have meetings at our house. There was a report prevailing one Sunday morning when there was a meeting at our house that the world was coming to an end. After the preaching, I was much disturbed, thinking that the world was coming to an end and I was not prepared. After everyone had gone to sleep, I lay on the floor and prayed and vowed to the Lord that I would do better and serve the Lord. Suddenly it seemed to me that I was raised up about 6 feet high. I was filled with gladness. I felt like praising the Lord. I wondered. Is this religion?
Is this an expression of grace? I had heard some experiences given in church but I did not remember any like this.
I will conclude this chapter on some thoughts on training of children.
Chapter 2. On the Period of Youth.
When I grew up to be a lad, perhaps l4, there were 4 boys of usable to do good work. A man in the neighborhood by the name of Mr. Pears wanted a plowhand and I hired to plow for him at $5.00 a month. I performed to full satisfaction. In the summer I was hired to gather fodder. I got praised for faithful work. When done I went home and mother praised me and said that I had got a good name. This made me feel like I was better than the other boys. I was insolent and father gave me a small whipping. This made me mad as fury and I went muttering to the kitchen, saying to myself, "I can live without him; I am not going to be whipped like a dog; I will run away the first chance." Father overheard me and came in with a large switch. He fell to whipping me so hard that I finally thought that he was going to kill me. I thought he was never going to quit and he did not let me go until I was fully a sound boy -- I had no intention of running away and I never got the notion again. I thought that if I was to try it again, my father would follow me and whale me to death. This, I think was a great favor bestowed on me by my father, though rough; if I had been tampered with lightly I might have run away to my ruin.
When I was young and in young company, I would indulge in wickedness, then when I was alone I would have great remorse of conscience. One Saturday I was going on a visit to be among wicked company. I was thinking about what was before me that I should likely do wrong and my conscience would task me for it. I felt dissatisfied for it. I wished that it wasn't so, but I went on and had a good deal of fun doing and saying a lot of things that I knew were wrong. I did not feel any sense of remorse of conscience. I had to ride home alone. Sunday evening, six miles, I still could not feel any remorse. I recollected the thoughts and desires that I had had on Saturday and it alarmed me. I feared that I was grieving the spirit of God, that Paul had taught at Athens; that we receive God life, breath and all things, so it seems that the Conscious impression made upon us by the spirit of truth, of which Christ says it is the Holy Ghost (or Spirit) which shall reprove the world of sin, etc., are connected with the agency of God and he will withhold them at pleasure.
We removed from the State of Georgia into the State of Tennessee, Claiborne County, in 1805, and stopped among our relations, the Hill connections. There was a Baptist Church some 3 miles from us, father and mother joined the church. I attended pretty regularly at their monthly meetings. A few years before there had been a great revival of religion and nearly all of the young people in the region had joined the Baptist church. The old men, wore round-top flat hats, straight-breasted coats, long jackets and round-toed shoes. Old women wore long-waisted habits. The above described dress had been pretty much the fashion of dress worn by the old and the young. The young people now began to follow the new fashion. The young men wore bell round hats, galluses and coats with lapels and sharp-toed shoes. The young women wore the chemees(chemise) a dress bound just under the arms with a draw string. The revival had ceased. The brethern seemed cold. Some of the old members attributed it to jealousy and coldness of the old members; toward the young members. Others thought it was caused by pride of the young people. The matter was introduced into the church. The members were divided. They disputed about dress at every meeting for about 6 months; and finally the part that was in favor of the young people had the majority; they then excluded the old members that had complained. They stayed out about a year, finally came back, made acknowledgement and joined the church, except an old Grand Uncle of mine, Thomas Bridges, a brother of my grandmother, he obstinately stayed out and died so. When I reflect on it now I think how foolish they were to fall out about nothing. But we cannot expect better things from people who pay so little attention to the word of God. While plowing one day I came unexpectedly upon the subject of my religious condition. I had often vowed to serve the Lord and had failed to do so so long that I had become discouraged. I feared that I had committed the unpardonable sin. I felt very bad, my mind was gloomy. After awhile I concluded, to pray for pardon, that the Lord might show me whether there was a chance for me. While kneeling down in prayer, I thought that I felt relief and comfort; I thought at the time that I would certainly join the church. But I had no experience of grace. Uncle Thomas Gibbons who had married Aunt Polly Hill, father's youngest sister. They lived out on Roaring River in what afterwards became Overton County. He had fallen off a cliff and dislocated his hip, driving the thigh bone up to his back-bone. He sent James Isham out to father's in the fall to get one of his boys to go out and attend to his business during the winter. I was chosen to go. The distance was about 100 miles. After I got out to Uncle Thomas Gibbons, I went one night to a corn husking. There was quite a company of young men and boys present. To pass away the time it was proposed at the end of the corn pile the one there would sing a song, then the next and go around till all had sung. I thought it was wicked to sing a carnal song and that I would not sing. So when it came my turn I asked to be excused and they asked, "Can't you sing at all?" I would not tell a lie, so they asked, "Do you know any funny songs?" I was tempted and sang a funny lying hunting song, one that I had heard from my Uncles Shropshire. I had a melodious voice and while I was singing there were frequent outbursts of laughter. That was the greatest song yet. My consciountious feeling left me and I sang several of the funniest songs I knew. I became a high fellow with the boys. But that night I could not go to sleep soon. I felt that I deserved to die. I could not complain if the Lord killed me. I could only trust in the Lord for mercy. Then a feeling of happiness and comfort sprung up, then I felt like praising the Lord. I felt so relieved and this to me was evidence of the Lord's pardoning me.
Next spring, my father, my brother James came out and the three of us went about 40 miles south on the Caney Fork River, to a place that afterwards became White County, Tennessee, and there my father selected a place to live. Brother James and I went down to build the improvements, so that the family could move the next fall. That spring I bet on my shooting, and on reflection on it I knew it was wrong. I concluded that the only way for me to live right was for me to join the church, but I had had no experience of grace, like I had heard the Baptist preachers and others tell about. But it seemed that I could not live right out of the church, so I decided to try it. I borrowed my brother James' pony and rode 40 miles to Uncle Thomas Gibbons, there being no Baptist Church nearer. He and Aunt Polly were members, father was there at the church meeting on Saturday, when the door was opened for anyone to come forward and join by telling an ex- perience of grace. I went forward immediately. The going forward was such a cross that I hardly knew what I was doing. I told what I had to tell. Only one question was asked me by Nimrod Dodson, who was the leading member of the church, namely, "Did you ever see that it was just in God to send you to hell?" I answered "yes" for I knew it would not do to say "no," although I knew at the time I had not any extraordinary view. I only knew that I believe the general system of the Bible. If I could have said that I was hell-deserving or that I was hair-hung over hell, those sage Baptists would have liked it better. But I could not in truth say such things. I was unanimously received and the right-hand of fellowship was given me. On Sunday I was baptised by Thomas McBride in Blackberry Fork of Roaring River, in the presence of quite a gathering. That night I felt serene and comfortable. The next morning when I started back to Caney Fork, my father went a piece with me and counseled me to be watchful and do no wrong.
In the fall I went with my brother James to Claiborne County, East Tennessee, to move the family out. Three young people, James, John and Sarah Bartlett moved out with us. They were two brothers and a sister. Their mother had died when they were children, their father had married again and they had been raised by their grandmother. In moving to Caney Fork, Sally Bartlett and I became attached to each other and in December we were married. Some time next November our son Joshua B. Hill was born. The next December, my dearwife, Sally, died. She took cold and in vain did Old Aunt Lucy Chisholm, my mother and old Molly Fitzgerald use their best efforts to relieve her. She died Dec. 8, l808. Joshua, our little son, was a little over a year old when she died. I had hopes that although she had never been baptised she went to Paradise. She was an humble, upright loving woman, raised by her ignorant old grandmother. She could only read a little and write a little, but she believed in the Baptist teaching. According to her honest belief, she might be ever so humble, honest and upright and spiritually minded, still she had to wait for an experience of grace, before she could be correctly baptised. We Baptists at that time did not have any belief in the gospels testimony. Mark l6-l6, "He that believeth and is baptised is saved." Although my dear wife Sally could read she was ignorant of the gospel truths as though they had not been in the Bible caused by Baptist tradition. Her unavoidable ignorance justified her. Romans 5-13, "Sin is not im-puted where there is no law." Sally did not know the gospel's requirement for her to be baptised, hence she did not sin in neglecting it. I was so anxious to see her after death that I went to her grave in the dusk of the evening in the hope of seeing her in the spirit. I entirely failed at that and began to doubt the reports that the spirits of the dead could be frequently seen at the grave. Since that time I have been making inquiry for haunted graveyards and haunted houses and I have never been able to find one. I am of the opinion that there is no such thing for us in the body to see the spirit of a dead person. It has all come from the imagination of poor weak creatures. Neither have I evidence of there being witches, such as those spoken of when I was a boy. It was thought that they could be with people and ride them after night when they were asleep, shoot their balls into cattle and kill them without breaking the skin. This I now think is all false imagination.
I remained single until September 10, 1809, when I was married to Katherine Cotton. She was a zealous, fasting, shouting, jerking Methodist. It was common in those days for people to have the jerks. Both religious and irreligious persons had it. The first time I ever saw any person with the jerks was when I lived with Uncle Thomas Gibbons. He had a negro girl called Pat. She had the jerks one day while Uncle Thomas and Aunt Polly were away from home. I wanted to see her jerk. She was at the spinning wheel and I kept teasing her to jerk, and when she commenced she scared me awfully. She flew around the floor jerking forward and backward, making her head nearly touch the floor. Every jerk she gave a grunt that might be heard 50 yards or more. It seemed to me that she might kill herself. The time seemed long before she quit. She at last fell down on the floor, drawing her face and her knees together and lay still some time before she seemed to come to. It scared me so that I never tried to get Pat to jerk again. At that time the jerks were common. The exercise was pretty much the same. They said they could not help it. I suppose it must have been some uncommon excitement. I thought it strange that jerks never hurt anyone.
I became acquainted with a Baptist Minister named John Mulkey. He had been Moderator for the Baptist Association. He was a rigid Calvinist. He became on friendly terms with a Christian preacher named Lewis Byron. They agreed to have a friendly talk on their differences of belief. When they met it was at night, Byron said to Mulkey, "Let us pray for the blessing of God to be upon us in our convention. Brother Mulkey, please lead us in prayer." When Byron prayed he expressed the clear advantage of believing the truth of God and the great evil of failing to believe and do right according to the revealed truth of God. Byron so prayed that he removed the prejudices of Mulkey. The result was that Mulkey became doubtful of the truth of Calvinism, examined, became convinced and threw the hard system away, took the word of God as his guide, took the name of Christian as the inspired name and so lived and died.
After Mulkey had reformed but before he left the Baptist Church, I was at a Baptist Association, Mulkey was the moderator, and as he read the church letters tears ran down his cheeks; his voice seemed full of humility and love; his countenance seemed to beam with the spirit. It formed in my heart a love for him that I had not felt for any other man but Jesus. I have often thanked my heavenly father for Mulkey's influence upon me that day, believing that it was the first thing that had removed my Baptist prejudice. Before the next Association we got news that Brother Mulkey had left the Baptists. It hurt me more than if 10 other preachers had left. I wanted to see him; I thought I could convince him that he was wrong. For the next Association, I was appointed a delegate from our church to the Association to be held in Stockton Valley, Kentucky. I was disappointed in seeing Mulkey there. Several things took place on the trip that had an influence to cool me toward some of the leading members and Baptist preachers. 1. They drank too much; 2. They seemed entirely too unfriendly toward anyone who doubted the truth of their hard system of doctrine; 3. As we returned some of the leaders and preachers disagreed and had a hard quarrel.
Mulkey had sent on a string of appointments for the next association at the sinking Rock Church, of which I was a member, and a delegate. The day before he was to preach at the Rocky River Meeting House, he passed father where I was to join his company. Mulkey was talking with a Baptist preacher named Green. I threw in a word and Mulkey replied, then Green withdrew. I offered the best argument I could. He did not say much and we outrode the others. When we got alone, Mulkey took up my arguments, showed me where they were wrong and held forth the gospel teachings for Christians meeting together. He said. it was his intention to labor for the union of all Christians and remarked how happy he was for this. Conviction seized his mind, it must be right, and if so the Baptists must be wrong. To admit that the Baptists were wrong about anything seemed to make my head swim. I had always believed the Baptists right about everything. We went on to his appointment and I heard him preach. It was most interesting. That night our pastor, Thomas McBride, was supposed to preach but he could not. He tried but he had to quit. Mulkey got up and, oh, how he did preach. I thought it was the most interesting thing I had ever heard.
At the association the next day, Reuben Ellison preached the introductory sermon. His text was Samuel 15-14. "What means the bleating of sheep in my ear, and the lowing of oxen which I hear?” An odd text on Saul's disobedience of God's command.
On Monday the people wanted to hear Mulkey. The association would not give his leave and he did not preach. A member from the Mill Creek Church, where Mulkey held, asked "What is to be done with Mulkey's credentials? He is excluded but still holds credentials." He said that he had demanded them but Mulkey had refused to give them up. Mulkey stepped forward and said, "You know, brother, that I told you I was willing to give up the papers if you would make out your church record correctly. We have labored six months to agree and we cannot agree, let us part in peace. This was agreed upon but you made out your church record to read, 'Exclude John Mulkey for heresy. ' This was not correct for there was no act of exclusion but we agreed to part in peace. "If you will make out the record correctly as to the facts, you can have the papers, I do not care for them." A majority of the association said it was correct but I did not give my vote.
About this time, it was l8l0, our pastor Thomas McBride, introduced the question into the church, whether or not it was right for all of God's children to sit down together at the Lord's Table. I said "No." I tried to argue against it but could find no scriptures to condemn it. I thought by next monthly meeting I would be able to lay it cold. I read the new testament through but did not find any proof. I thought that I had read it too much in a hurry. I read it over again and still had not found it. Then I commenced to read it to find what the Book did say. I could not find what I had always heard the Baptist preach that is that it was wrong for any but Baptist to sit down to the Lord's Table. By the next meeting I was prepared to sit and say nothing. The more I examined the more I was convinced that all of God's people should sit down at the Lord's Table and none else. The church investigated this question for six months and half contended for Christian Union, the other half to the Baptist doctrine of a closed communion. We parted in peace and so made out the church record. About this time there were a number of Baptist preachers who left the Baptist communion, namely, John Mulkey, Philip Mulkey, Wm. Randolph, Thomas McBride, Thomas Stone, Cordo Stone, Old Martin Trap and Young Martin Trap. These were distinguished preachers from the Baptist Church. They were from the Presbyterian Church, Barton W. Stone and John Bowman. Other preachers who stood connected with us were Benj. Linn, Lewis Byrom, Wm. Kincaid, David Moglia, Daniel Travis, Ephriam D. Moore, John Davis, Elihu Randolph, Robt. Randolph, Abner Peeler, and others that I cannot now recollect. Brother Alexander Campbell was not among us. He was first known among us as the great champion of the Baptists by his debate with Walker, then by his debate with McCauley. We had a great revival and ingathering and many preachers arose among us, namely Joseph McBride, Andrew McBride and Isaac McBride, all brothers of our old preacher Thomas McBride, Wm. D. Jourdan, Benj. Hall, Asbery Stone, Livi Nichols, W. W. Matthews, Sam'l Giles, Tolbert Fanning, all of whom were workmen of whom no one should be ashamed. Also Thatcher Griffin, Alonzo Griffin, Brother James Anderson, Wm. Hooten, son of the one-eyed Christian preacher, John Hooten. These all arose and labored in the upper part of Middle Tennessee. I feel called upon to a tribute to Barton W. Stone. I was intimately acquainted with him, having traveled with him in preaching. He was great in humility, undeviating in honesty, of extensive learning, with unabating zeal, and in piety, fearlessly plain and independent, possessed of deep and quick penetration, he ever earnestly contended for the faith. He was one of the first and great pioneers of the great Christian Reformation of the 19th century. His ways and manner reminded me of what we read of Old Abraham, the father of the faithful.
My second dear wife, Kathy, resolving to renounce the name of Methodist, and from henceforth to take the name of Christian, and instead of being governed by the Methodist Discipline, to be governed by the plain word of the lnspiration and believing that the gospel taught immersion, was immersed. When she was going to be baptised she had the phthisoc, her mother being fearful that it would essentially injure her, but she was baptised and no visible injury resulted. I have often observed that where a sickly person was baptised that they did not realize any harm.
I settled and improved a small domicile and followed preaching. It was not since the earthquakes had shaken the earth and alarmed the people, preaching and exhortation had a powerful effect. I had night meetings somewhere every night in the week. One evening the cows failed to come up, I had to be changed before we went to meeting. Late in the night we came home and were going to drive up the cows by moonlight. I saw something like a chunky person with a white sheet around it. I thought it must be a spirit. With much alarm I went slowly 60 yards toward the object, when lo and behold it was a white steer with its hind parts toward me. Had I not gone toward it, I would surely have reported that I had seen a spirit.
I was young and did not understand language and scripture but had a strong voice and great zeal, still I made a poor out at preaching. My wife said that she was ashamed of me and if I did not quit trying to preach she was going to quit going to the meetings. This much discomforted me, but as I thought I was divinely called of God to preach, I prayed and looked to God and seemed to get the victory.
I concluded to ride the circuit. I fixed for my wife to stay with her sister Sally, the wife of my brother, Wm. Hill, and I started on a circuit with Elihu Randolph, who was then a single man. He had been riding two or three years and was a pretty good young preacher. In the first round, we met with Brother Ephriam D. Moore, who was one of our great young preachers. He had come from East Tennessee to marry sister Polly Wardlow. This put my comrade, Elihu Randolph, in the notion of marrying. He married sister Polly Garrett and did not go with me another round of the circuit. I continued to ride the circuit and get acquainted with the brethren. I had the reading of a variety of books. I had the smiles and encouragement of brethren and I was of the age to improve. On that circuit I got acquainted with Bro. Joseph Matthews, the father of my present wife. Nancy, and another brother W. W. Matthews, when they were small children. I went with brother Marshall D. Spain to look at North Alabama and concluded to move there. I quit riding the circuit and removed to North Alabama while it was a new country. South of Tennessee River I lost my pork hogs as we moved on. After we built a home, I went back to look for the hogs, about 20 miles back. I found some of the hogs the first day and lay alone on a caney branch. I had a good gun and a stout and resolute dog, and I was not at all afraid. I hobbled my mare and hunted all day on foot but found no more hogs. I went up on the point of a knob to listen for turkeys. When I thought of going down to the place where I had slept the night before, a sudden and very uncommon chilly feeling struck me. It began at the top of my head and ran slowly down to the tips of my fingers. It drew my attention decidedly as I had never felt anything like it before. It is nothing but imagination, I thought, I will not mind it. I got a piece of pine to make a light and started again and the feeling came on with double force. It made me shiver all over. Surely, I thought, this is a warning that I should not stay all night where I did the night before. Well, I thought, I will try, and if it leaves me I will not stay here. I threw down my pine and it entirely left me. So I went down and got my mare and went to Big Nance Creek and stayed all night. I have regarded it a providential from my heavenly father. This with some other instances has taught me to look and trust in God for life, breath and all things. Acts 17- 25.
After I had procured a good piece of land with brother William, I was inclined to again follow preaching. I had a good farm, a good house, good water and good health, good neighbors, some cattle and hogs, and good prospects for living independently. I thought, after awhile my house will decay, my fences rot down and I will grow old and die, then what shall I do to lay up treasures in Heaven? I read Corinthians 5-8, "Every man shall receive his own reward according to his labor." And verse 11, "Christ is the only foundation; if any man shall build on this foundation, it can be com- pared with gold, silver and precious stones," and verse 12, "He shall receive a reward." Dan'1 12-3. "They that are wise shall shine as the firmament; and they that turn away to righteousness, as the stars, forever and forever." I determined to give up my worldly prospect and to do all I could to turn men to righteousness. I gave up the farm and house to my brother William. He had a sale and sold on credit my horses, cattle and hogs, saving only a horse for myself and my wife to ride. My wife not having any child, I followed traveling preaching through the prime of my life. I have the comforting feeling that many, through my instrumentality have turned to righteousness. This to me now in my old age is a greater comfort than if I had, in the prime of my life, labored only for earthly treasure.
While I was traveling, I preached at Old Brother Alford Wilson's on Duck River. The Lord blessed our labors, and many turned to Him. At Cathey Creek in Maurey County, Tenn. my labors were blessed. In Hickman County, these are counties in Middle Tennessee, Southwest of Nashville, many professed faith in Christ and were baptised in Mill Creek. If I were to relate all the particulars of my preaching incidents, I would well be writing a very large volume. But as He who holds the rewards of faithful in reverence, knows all things, I leave it to Him to decide what good I was instrumental in doing, and I will record only a few particulars.
At Bethlehem in White County, Tennessee, I was at a protracted meeting. Brother Elihu Randolph was there. He opposed the doctrine of baptism as being for the pardon of sins. The same doctrine was preached by Bro. John Mulkey and myself. It seemed strange any one would oppose a doctrine set out so plainly in the scriptures. Father and mother and most of my brothers and sisters were at this meeting. On Lord's Day I was assigned to administer the Lord's Supper. I had an unusual solemn weight on my shoulders. In my remarks I showed: 1. That the Lord required of all his children to witness for him in this Supper; 1. Cor. 11-23: "This do---." 2. We are to examine ourselves; Mat. 26-27-28; 3. If unworthy persons went to the Lord's Table, that did not excuse us from our duty. Judas partook in the very first supper; 4. The Lord's Supper was to divide the Lord's children from the children of the devil. .When the way was open Mother took her seat at the Lord's Table. She was a Baptist and as such she violated Baptist rules. Some of the others wanted to eat with the Christians but it was denied them. They said "Old Sister Hill took the Lord's Supper with the Christians." Mother was asked why she did it. She said she thought that the Lord required it of her. They told her that they would bear with her if she would promise never to do it again. She said that she could not promise. They said it was the Baptist rules. She said "I do not think it is right." They said, "Paul says I will eat no meat while the world stands rather than cause my brother to offend." Mother said she did not think that by that Paul meant that we should not go to the Lord's Table. They laid the matter over until the next meeting to give her time to consider. Bat she could not make any acknowledgement. After waiting a number of months and she could not acknowledge that she had done anything wrong, they were about to turn mother out, father arose and said: "The old woman and I have lived together in the church for a long time and I don't like your rules either, and you can take my name off too." They turned mother out and took father's name off the books. They stayed out several years until Old Brother Simmons, a Free-Will Baptist preacher, made up a church in the neighborhood and they joined and lived and died in the Baptist Church. My pious old father and mother idolize the name of Baptist. It is passing strange to me that anyone with the Savior and professes to be married to the Christ should prefer any other name than that of the name of Christ, the divinely Inspired name of Christian.
The bride that her husband would honor
Delighted to be called by his name
And surely disgrace is upon her
The name of another to claim.
I will relate an anecdote: Old Brother Weaver, a Baptist, and Old Brother Philpot, a Christian, were together at a meeting. Weaver said, "I am a Baptist," Philpot said, "I am a Christian." Weaver said, "I have been over 40 years a Baptist," Philpot said, "I have been over 40 years a Christian. Weaver said, "I glory in the Name of Baptist," Philpot said, "I glory in the name of Christian." Weaver said, "I hope to die a Baptist," Philpot said, "I hope to die a Christian, for that name is divinely inspired; the disciples were first called Christian at Antioch."
Division is wrong; John 17-21; 1. Cor. 1-10. The Baptists who glory in and call themselves Baptists are not reproached with any invidious name. The Methodists of every standing North and South, are suffered to wear the name of their choice. It is also the same with the ranks of the Presbyterians and all other denominations who call them-selves by party names. After we took the name Christians directly we were called schismatics. Was it not enmity that invented it against the name of Christian, and those who wore it? Some 20 years later, our distinguished Brother Alexander Campbell, joined us and soon they turned the tables and called us Campbellites. No intelligent Christian ever seriously called himself Campbellite, because he knows that Alexander Campbell was not crucified for us and we were not baptised in his name. We esteem Brother Campbell as a truly good and great man and a trust Christian, but the greatest, except Jesus Christ, is only a poor imperfect human being. Brother Campbell's indefatigable labor and success in promoting pure, primitive gospel truth and practice will waft his name to posterity as a great and good man. Hence we consider the name of Campbell when thrown on us in malice, equally Invidious, equally reproachable as "Schismatics." It was not the spirit of Peter who wrote in I Peter 4:14 "If you be reproached for the name of Christ, happy are ye for the spirit of glory of God rested upon you. On their part he is evil spoken but on your part he is glorified." Yet if any man suffer as a Christian let him not be ashamed, but let him glorify God in this behalf, for the time is come that judgment must begin in the house of God.
I continued to ride and preach through the States of Alabama, Tennessee and some in Kentucky until I spent nearly all my means. I ceased riding and took up a common school in Russell's Valley in Alabama. I had two brothers-in-law there, who both had large families. My object was to teach their children and get means to keep house again. My brother-in-law, Gillington Chisholm, was raised a Methodist. He had long been convinced that it was right to be governed by the Bible alone and to be called by the name of Christian, but he could not see that it was right to be immersed. He and his sister Cynthia were at our home Sunday and he was fasting. We talked and I tried to persuade him that he should be immersed. Robert Bates, my other brother-in-law had a mill down on the creek about 150 yards from the house. One Sunday evening Gillington, Cynthia, Kathy, my wife and I, went down and sat on some hewn timbers in the cool of the shade. While we were sitting there he said, "Abner, you are older than I am and you understand the Bible better than I do, and I believe you are honest and I would sooner risk your faith than my own; if you say it will do me any good to baptise me in that creek, I want you to do it." I replied, "Gillingham, you can read. Does it not read that way to you?" I read from James: "Jesus went straightway up out of the water." Also "Philip and the eunuch both went down into the water, and he baptised him and coming straight-way up out of the water." It also says "We are buried with him in baptism." Does it not read that way to you, Gillingham?" "No," he replied, "those scriptures do not refer to the mode of baptism, but if you think they do and that it will do me any good, I want you to baptise me in the creek.”
"Gillingham, I said, "if you yourself have no faith in it, it will not do you any good." (I will here relate the two circumstances in relation to baptism. Omitted in this copy)
I will now relate some of the subject of getting religion. Old Squire Durrett, an old Christian member, told me this: "When I was a young man I joined the Methodist Church as a seeker after religion. I had been seeking religion for some two years but had not found it. I was at a large camp meeting and the Altar was divided by poles, one side for the men and the other side for the women. A man who had a very fine voice was preaching. His subject was very funny, being about a fox hunted by a dog. The spirit was the dog and the sinner was the fox. He compared the shifting of the sinner to the cunning windings of the fox. I was lying there in the straw on the men's side of the altar. I thought I have been long waiting and the spirit has not caught me. The fox is keeping out of the way of the dog. If he falls into the strong jaws of the dog he will fare badly. If the spirit should not catch me, would I realize something better. But the sinner escaped the spirit. But, says the preacher, he will overtake you in the day of judgment. Many of you are like the Irishman who stole the pig. The Irishman said, "Man, I did not do it." The man said, "Yes you did and you will pay for it on the day of judgment." The Irishman said, "Begorra, if it is that easy long credit, I'll take another one." I was about to laugh so I turned my face down into the straw. A young woman who had been eagerly waiting for me to get religion screamed out "He has got religion - He has got religion." They bounced the pole, drug me up and told me to shout. The Lord blessed you and we saw it from the smile on your face. The Lord will damn you if you are too stubborn to own up and praise Him. They made such a noise that they could not hear me say I was smiling at the anecdote of the preacher. (This was followed by some other stories and thoughts on the character of religion).
In swapping interest in the land I owned in Tennessee for the land I bought in Alabama, I got in debt and had to go to work on the railroad as a contractor to raise the money to pay the debt. I worked there for 3 years and graded about one-fourth of the track from Tascumbia to Decatur, some 40 miles north in Alabama. If I would have kept whiskey and tobacco in the commissary, I could have speculated greatly on my hired hands. But I could not conscientiously do so. Tobacco I believe to be injurious to the users. Whiskey, I prohibited from being brought into the shanty where we lived. Drinking spirituous liquors is one of the great evils indulged in by unthoughted mortals. In 1836 I moved to Texas. I first made arrangements to come on to look at the country. Brother John Northrup traveled with me. We traveled through the White River Swamp and saw a big black bear coming toward us. He was about 200 yards away. John said, "I do not want to be any closer." But I said "lets get a good look at him." The bear came to about 10 yards of us when one of our horses moved and the bear turned and ran away. We crossed White River, got to a man's house on White River Prairie. We had to wait till night to cross the Prairie, which was about 30 miles wide, because the flies were so bad that our horses could not come through in the daytime. We went on and passed through Little Rock, a flourishing town, the capital of Arkansas, located on the Arkansas River. The next day Brother John was sick. The next day he would be better, then the next day sick again but he would not take any medicine. He said, "I know I will die and it grieves me to be buried way out here in this hard-hearted country." But I said, "We are in the middle of the King's Dominion. He has the heathen for his inheritance and the uttermost part of the earth for his possessions. Just as well be buried here as any place on earth if it is His will."
(The story goes on into detail showing the many wanderings and trials in Texas and between Texas and several trips back to Illinois; the death of his wife and his later marriage, etc., etc.)
***These are the parts of Abner’s Autobiography that appeared in Judge Joe Meredith’s Hill’s family book, A Family History: Hill, Meredith, Lowery, 1966.
Misc Johnson Info
1835 Federal Pension Roll for Georgia
Virginia Cont'l Line
$96.00 annual allowance
$789.32 amount received
September 6, 1819 Pension started
North Carolina Cont'l line
$20.00 annual allowance
$60.00 amount received
October 5, 1833 pension started
Corporal - Sergeant
South Carolina Militia
$117.72 annual allowance
$353.16 amount received
July 8, 1833 Pension started
Joseph Payne Johnson
Virginia Cont'l Line
$96.00 annual allowance
$1,279.51 amount received
October 12, 1816 Pension started
Age 86 From: Carolyn Sue Howard
Census Records | Vital Records | Family Trees & Communities | Immigration Records | Military Records Directories & Member Lists | Family & Local Histories | Newspapers & Periodicals | Court, Land & Probate | Finding Aids