REV. DANIEL WILSON KERR.

EV. DANIEL WILSON KERR was born in Cumberland county, Virginia, July, 10, 1796, and died at Pittsboro, North Carolina, May, 15, 1850, in his fifty-fourth year, where he was buried. In 1857, his remains were removed, and re-interred at Union chapel, in Alamance county, North Carolina. His parents were descended from the early settlers in Norfolk county, Virginia. He married Miss Rebecca Barham Davis, who was a fine scholar and a lady of culture. They had no children.

      Elder Kerr came upon the scene in the declining days of O'Kelly; he was converted in 1818, and began preaching in 1819, therefore associated with, Mr. O'Kelly seven years in the ministry.

      In 1826, the Wake Forest Pleasant Grove Academy, situated on the Oxford road twelve miles north of Raleigh, North Carolina, was incorporated, with Elder [113] Daniel W. Kerr as the principal. Twelve years later he was principal of Junto Academy, formerly called Mt. Pleasant, which was incorporated in 1838. This school was only a short distance (about 300 yards) from Mt. Zion church, in Orange county. "The course of instruction pursued in this Academy embraces Latin, Greek and English literature with all other branches usually taught in institutions of a similar kind. "Four or five different languages."

      He was a member of the General Meeting or Conference at New Providence meeting house, in Orange (now Alamance) county, in 1830. In 1833, he attended the General Meeting at Kedar (Mt. Auburn) in Warren county, North Carolina. At this Conference it was decided to publish a paper to be entitled the "Christian Intelligencer," and Rev. D. W. Kerr was appointed on the editorial committee; and to "travel at large throughout the different stations or circuits." In 1834, he was at the General Meeting at New Providence, and was assigned to the Haw River circuit. At O'Kelly's chapel, in 1836, he was on the presbytery to ordain Rev. Solomon Apple. And again in 1837, he was present at the Conference or General Meeting at New Providence.

      In 1840, at the Conference at Union meeting house in Orange (Alamance) county, he introduced the query, "Shall licentiates be entitled to vote in this Conference?" It was decided in the negative. Elder Kerr was on the committee to examine the Treasurer's accounts. He was also chosen on the committee, which was composed of Revs. Thomas Reeves, Daniel W. Kerr, Jesse K. Cole, and Bro. Thomas Lynch, to correspond with the Editor of the "Christian Palladium," on the subject of Union between the Christian churches represented by this Conference and those in connection with the Palladium. "We can be united, we have no doubt," he says, "upon the terms proposed, and the principles laid down in our [114] correspondence, viz.: That we shall retain our distinct individuality as a church, and transact our ecclesiastical affairs, and receive and administer the ordinances in a manner suitable to our own views, convictions and feelings, and not at any time be molested or interrupted therein." At the Conference at Apple's chapel, in Guilford county, North Carolina, in 1841, he was on the committee "on the design of the Elder's Office" as chairman, and on the presbytery to ordain Job S. Swift, George G. Walker, and Lovick Lambeth, on the following day (Lord's day), Sunday, October 3rd, at 11 O'clock A. M. The committee on education recommended the appointment of Elder D. W. Kerr as agent. The terms agreed upon by the committee of correspondence, the chief work of which was done by Elder D. W. Kerr, were adopted as a basis of union. But on account of certain abolition resolutions of the New England Convention held at Lynn, he rejected and eschewed the work done for his Conference as to that Convention. At a called Conference at Union, in Orange (Alamance) county, North Carolina, May 14, 1842, Elder D. W. Kerr was selected as "Editor of the Christian Sun" to be published. He was also on a committee with Revs. Lewis Craven and J. R. Holt to investigate the office of Ruling Elders. At the Conference at Pleasant Grove, in Randolph county, in 1843, he was on the presbytery that ordained Ashbel S. Nelson and John R. Holt. To this Conference he stated that the newspaper designed to be published would be commenced soon. The committee on publication was continued, and on motion, "it was left discretionary with the Editor [Elder Kerr] to commence the publication as soon as practicable." In 1844, at the Conference at Hanks' chapel, in Chatham county, Rev. D. W. Kerr served on the committee on itinerancy, and as chairman of the committee on finance. The Conference unanimously favored the continuance of the [115] "Christian Sun," and the itinerant ministers were authorized to act as agents. It was published from Hillsborough, North Carolina, Dennis Heartt, printer, one of the oldest printers in the State.

      In 1845, at Apple's chapel, he served on the committee on ordination, recommended Joseph Evans and James M. Minnis as suitable persons for Elder's office, and also was on the presbytery with Elders Job S. Swift and Jesse K. Cole to ordain them. The committee on education recommended "that the Conference limit its effort to sustaining the itinerancy and the Christian Sun." The publication committee had present at this Conference the following: James A. Whitsett, Bingham Apple, Anthony Williamson, J. K. Cole, Lovick Lambeth, Martin Staley, Thomas Lynch, and J. R. Holt. In 1846, at the Conference at Union in Orange (Alamance) county, he was on the committee on ordination to examine candidates for ordination, and on the committee on the state of the church. He was also chosen a messenger to the Eastern Virginia Conference, and to represent the Conference in the Southern Christian Association.

      In 1847, he was at the organization of the Southern Christian Association at Good Hope, in Granville county, North Carolina, and reported to Conference, which met later at Pope's chapel, that its delegates had transferred the Christian Sun to said Association. He delivered an address before the Conference at Pope's chapel in Granville county (1847), "Upon the Rise, Progress, and Present Condition of the Christian Church in the United States and Great Britain." He attended the Conference at New Providence, in 1848, and was appointed a fraternal messenger from the North Carolina and Virginia Conference to the Eastern Virginia Conference, and to the North Carolina Conference, also a delegate to the Southern Christian Association to meet in Raleigh, North Carolina in 1849. About this time Elder Kerr moved to [116] Pittsboro, North Carolina, and likewise the Office of Publication of the Christian Sun was changed to Pittsboro. He lived but a short time afterwards. The work of the teacher, preacher and editor was finished.

      The following extracts from the pen of W. S. Gunter will be of interest: "In August, 1849, I was elected Clerk of the Superior court of Chatham county, and moved to Pittsboro, the county seat. Being to some extent impressed with a call to the ministry, in January, 1850 (I think it was), I entered the school of Rev. D. W. Kerr, who was then editing the Christian Sun and teaching school in the Male Academy of that place. The Sun had been removed from Junto Academy, in Orange county to Pittsboro.

      "In May of that year Rev. Mr. Kerr was stricken down with paralysis. At his request I took charge of his school, and closed out the session for him, teaching during the day and nursing him at night. He was entirely helpless, but his mind was clear. The Sun was then printed by Major Alexander Dismarks, Mrs. Kerr and myself preparing the matter to make up the paper, reading and correcting the proof sheets, etc., at night. He remained in this condition for several months, when a second stroke of paralysis suddenly brought his end, dying in a few hours.

      "Those were the dark days of the Christian Sun,--many feared at that time, under those trying circumstances, the paper would go down to rise no more. But thanks be to God, it still shines, and sheds its cheerful rays and brings joy and comfort to many hearts."

      In 1860, the Conference at Pleasant Hill in Chatham county, appropriated $20 to the widow of Elder Kerr. When she died, she was buried with her husband at Union, Alamance county, North Carolina.

      In a brief sketch of the Rev. D. W. Kerr by Rev. Solomon Apple, the following appears: "It is not my [117] intention to follow the usual custom of ascribing to my subject virtues which he never possessed, or bestow praise on the dead that I could not willingly have given whilst living. It will be my purpose to present Rev. D. W. Kerr as nearly as I possibly can, as he is pictured in my memory, from an intimate acquaintance of more than twenty years. As a man his was a noble presence. Of medium height, heavily built and inclined to corpulency, with a head and face that would have graced a prince. In manner he was easy and graceful. Open and free in his intercourse with others, to the extent of causing all who enjoyed his company to be at ease. Perhaps I never knew a man who enjoyed the society of his friends better than he did. This is especially so in reference to the society of his brethren in the ministry. In such a presence his wit and humor were displayed to the best advantage. Often have I seen him surrounded by a company of friends, dealing out to them incidents in his experience, or other subjects of interest or amusement, when it was manifest that he largely shared in the pleasure of the occasion. His fondness for the society of his brethren made his house the preachers' home. And whether young or old, all alike met with a warm reception and a hearty welcome. He was emphatically a man of peace. He had no quarrel with those who differed from him in opinion. Hence, he lived in good fellowship with his neighbors, not because he was weak or vacillating in his views, but solely on account of the broad and catholic views which he cultivated and cherished. The predominant characteristic of his nature was good will towards his fellow creatures. And nothing could draw from him expressions of scorn and contempt more readily than an exhibition of narrow minded selfishness. Suffering humanity never made an appeal to him in vain. His liberality amounted to a weakness, for he often bestowed favors, when prudence would have directed a [118] different course. His high appreciation of learning caused him to assist those who sought his aid to secure an education, many of whom failed to redeem the obligation thus incurred; the consequence was, as might have been expected, financial trouble. But we can readily understand why he was thus liberal, when we recur to the fact that he had to delve unaided for his own education, and was well prepared to understand the importance of help at the proper time.

      "As a teacher he had few superiors in his day. And from the fact that he devoted so many years to that work, I am persuaded that he took a lively interest in teaching.

      "As a preacher his reputation was very good; I do not wish to be understood as expressing that his regular pulpit efforts entitle him to the distinction of a great preacher. Yet on some occasions he displayed great ability, and captivated his hearers by his eloquence. At the request of a brother, I wrote a paper some thirty years ago, designed to give my estimate of his preaching. At the time I wrote my impressions were very favorable, and in reference to two sermons that I heard him deliver I expressed the belief that I scarcely ever heard them surpassed. One of these sermons was remarkable for the lucid exposition of the doctrine of grace. The other sermon was noted for the powerful effect produced on the congregation. In the whole course of my life, I have never seen such a change in a congregation from one sermon. It was no uncommon occurrence to see even the irreligious perfectly captivated by his lively and soul stirring utterances.

      "As an editor he is so well and favorably known that I deem it needless to dwell at much length. He is credited with the honor of starting the 'Christian Sun' on its Mission of light and comfort to its patrons."

      He concludes by saying: "I have in a very crude and [119] imperfect manner drawn the picture of one I loved for his many virtues, and honored for his devotion to the cause of the Master. And whilst I am free to admit that he had his faults as well as others, I only express an honest conviction when I write it, that it has been my fortune to know but few better men. As an evidence of his consistency no one has ever been as influential in the North Carolina and Virginia Conference as he was, since I have been connected with it."

      The first editorial ever written for the Christian Sun appeared February 17, 1844, being written by Rev. D. W. Kerr and entitled "Christian." The following is the editorial:

      "The meaning of the word 'Christian' is a follower of Christ. They who embrace the opinions and sentiments of others, and look up to them for direction and instruction in any of the arts and sciences, or in any of the systems of religion which have obtained a footing in the world, are properly their disciples; and are generally distinguished by certain distinctive and appropriate names, descriptive of such discipleship and adherence to particular systems. Hence, the followers of Pythagoras and Plato are denominated Pythagoreans and Platonists, and the followers of Mahomet, Mahometans, after their several masters. And hence the followers of Christ are called Christians, after Christ their Master. And it should be considered a matter of no little importance to the followers of Christ, to be distinguished by no other title than that of Christian as the name in every way suitable to their holy profession, and as entirely adapted to their peculiar circumstances, as being the disciples of him who has said his kingdom is not of this world. If this name, as we believe, be of Divine appointment, it very forcibly occurs that no option is left to the disciple of Christ as to the choice of names. He must take that name which the Master has [120] given, and with his consent be called by no other. His enemies, by way of derision, may stigmatize him by any epithet they may think proper to use. But for himself, let him rejoice and not be ashamed to suffer as a Christian. There is something strange in the idea, that the disciples of Christ should consent to be called by other names, even by those of other eminent disciples, such as Luther, Calvin, Wesley, etc. It might be asked in the language of the Apostle, were those eminent saints and reformers crucified for you? or were you baptized in their names? And if you were not baptized in their names, how can you with consistency be denominated after them? I know that many pious and holy persons attach little importance to names; and conceive that if they possess the thing signified by the name, it is a matter of no importance by what name they may be called. In this indifference about names many errors have been committed. The name Christian, with the thing signified thereby, constitutes the sum total of religion. It is always proper and correct to call things by their appropriate names. If we are Christians, why not be called by that title and no other? A rigid adherence to this course would long since have ended those divisions and subdivisions which most painfully harass and perplex the church of Christ. But there are some who contend that the name Christian was first bestowed upon the disciples at Antioch by their enemies, as an appellation of reproach. For this opinion I can find no evidence, either in the word of God or elsewhere. We may therefore conclude it to be a mere assumption. In opposition, however, to the notion that the name Christian was first applied to the disciples by their enemies in the way of reproach, we will first adduce two witnesses, whose authority in such matters will not be called in question. The first is Dr. Adam Clark, who, in his criticism upon the original word rendered [121] in in Acts 11:26, were called, expresses himself thus: 'It signifies in the New Testament, to appoint, warn, or nominate by Divine direction. In this sense the word is used, Matt. 2:12; Luke 2:26; Acts 10:22. If therefore the name was given by Divine appointment, it is most likely that Saul and Barnabas were directed to give it; and therefore, the name Christian is from God, as well as that grace and holiness which are essentially required and implied in the character.' The Doctor continues, 'A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done, how glorious the title!' The next is the pious and learned Mr. Davis, who wrote a sermon expressly upon this subject, and in which he uses this language: 'The original, which is here rendered called, seems to intimate that they were called Christians by Divine appointment, for it generally signifies an oracular nomination, or declaration from God; and to this purpose it is generally translated. Hence, it follows that the very name Christian, as well as the thing, was a divine original; assumed not by private agreement of the disciples among themselves, but by the appointment of God. In this view, it is a remarkable accomplishment of an old prophecy of Isaiah 62:2.'

      "These views have been submitted, not with a design of impugning others, but for the purpose of exhibiting some of the reasons which influence us firmly and strictly to adhere to the Christian name. This rigid adherence to a name may be a subject of sport or derision to some, and of contempt and scorn to others. But still, experience and observation unitedly conspire to satisfy our minds completely, that too great particularity, in religious matters, even in external things themselves, can hardly be used. The Bible is the only criterion for regulating and guiding our course in [122] relation to all religious concerns. No Christian man can esteem a strict and rigid conformity to its requisitions of little importance. What that book inculcates must bind the consciences of all true believers; and as we make this the standard of our religious opinions and faith, we dare not depart from it even in the selection of a name. Who but must wish that all the party names, which the circumstances of the church from time to time have given rise to, and the strife and contention which have accompanied them, were entirely obliterated, and their effects forgotten forever. The religion of the New Testament, when divested of mysticism, is a beautiful and most interesting scheme entirely adapted to the man. Its peculiar excellency consists in the simplicity of the means exhibited and insisted upon for his recovery and restoration. These means are repentance towards God, and faith in the Lord Jesus Christ. Here no complexity is presented. The conditions are plain and simple; and imply just what the awakening sinner feels to be the case--an utter inadequacy to save himself. When, by the grace of God, which is freely offered to all, the sinner feels the force and power of the divine truth freeing him from guilt and sin, and renewing him in the spirit of his mind, and enabling him to cry, Abba, Father; it will then be his duty to make a profession of his faith in Christ, and his subjection to him. Now, in scripture language, he has put on Christ, and as he has thus received Christ Jesus the Lord, so should he walk in him, and he is exhorted by the Apostle not to return again to the weak and beggarly elements of the world. How incongruous that such a one should take upon himself any other appellation besides the one descriptive of his connection with Christ as a follower and disciple." [123]

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