Cl.% _$_(© Bk.S-7-2--k ^3 
 
 Trinity College Library 
 
 Durham, N. C. 
 
 
Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/historyofsouthfo01grah 
 

>s: 
 
THE HISTORY 
 
 -OF THE — 
 
 South Fork Baptist Association, 
 
 -OR 
 
 THE BAPTISTS FOR ONE HUNDRED YEARS IN 
 
 LINCOLN, CATAWBA AND GASTON 
 
 COUNTIES, NORTH CAROLINA, 
 
 -by- 
 
 Major W. A. GRAHAM. 
 
 LINCOLNTON, N. C: 
 
 THE JOURNAL PRINTING COMPANY. 
 
 I 90 1. 
 
W'7 
 
 So**-*' 
 
 
 3.J-4 
 
 TO THE MEMBERS 
 
 OF THE 
 
 CHURCHES OF THE SOUTH FORK ASSOCIATION 
 THIS BOOK IS INSCRIBED BY THE AUTHOR 
 AS A TESTIMONIAL OF HIS APPRECIA- 
 TION OF THE KINDNESS AND ESTEEM 
 THEY HAVE ALWAYS MANIFEST- 
 ED TO HIM. 
 
 W. A. GRAHAM. 
 Machpelah, N, C, 
 October ist, 1900. 
 
ERRATA. 
 Page ii ; ' ' Swanengan , " for "Swearingen." 
 Page 17; "On" for "or Long Creek;" last word, 
 
 " foundation " for " formation." 
 
 Page 18; " Hon. Jacob," for "Hon. Peter Forney." 
 Page 23: line 9, " deserved " for " desired " Baptism. 
 Page 46; Lord Cornwallis was never on the Catawba 
 
 River above Beattie's Ford. General Morgan sent his 
 
 prisoners across Island Ford and crossed himself at Sher- 
 
 1 ill's in January, 17S1. 
 
 Page 84; line 1, " deserved " for " desired." 
 
HISTORY OF 
 
 SOUTH FORK ASSOCIATION 
 
 CHAPTER I. 
 
 The Broad River Association. 
 
 The "pioneer" work of the Charleston, S. C, and the 
 Sandy Creek, N. C. , Baptist Associations is divided in 
 North Carolina by the Catawba river with few exceptions. 
 
 The Yadkin, South Yadkin and part of Catawba River 
 Associations are the work or the Sandy Creek Association. 
 The Green River, Broad River, King's Mountain, South 
 Fork, part of Catawba River, French Broad, and nearly all 
 the pioneer work beyond the Blue Ridge, of the Charleston 
 Association and its successors. 
 
 The Charleston Association was formed in 1 751 of four 
 churches. The Congaree, including the upper portion of 
 the state, was formed in 1 771 , "but on account of its inter- 
 ference with the internal discipline of the churches, infring- 
 ing on their independence," it was disbanded after an 
 existence of a few years. 
 
 The Bethel Association was formed in 1789, being com- 
 posed mainly of the churches which had belonged to the 
 Congaree and those formed in its territory since its disso- 
 lution. 
 
 L,ong Creek Church was a member of this Association. 
 
 The Broad River Association was formed in 1800 at 
 Sandy Run Church in Cleveland (then Rutherford) county, 
 N. C. It was composed of Tyger River, Buffalo, Goucher's 
 Creek, Buck Creek, Cedar Springs, State L,ine, and Boiling 
 Springs Churches in Spartanburg county, S. C; Sandy 
 Run, Green's Creek, Green River, Mountain Creek and 
 Bills Creek in Rutherford county, N. C. ; Long Creek, 
 
6 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Lincoln county; Silver Creek, Burke county; fountain 
 Creek and Caney River, Buncombe county. 
 
 It is sometimes asserted that Buffalo, Long Creek and 
 Sandy Run churches were organized by two visiting minis- 
 ters, or missionaries, from the Sandy Creek Association. 
 The time of this visit is stated by some to be 1772, by 
 others, 1777. From what evidence I can gather, it seems 
 probable that these churches were constituted in 1772 by 
 ministers in the Broad River Association and that the "vis- 
 itors" came in 1777, found them "inactive" and put them 
 again to work. 
 
 If these visitors came in 1772 they found Friendship, 
 Green's Creek, Boiling Springs and Goucher's Creek, with 
 perhaps others, at work in this territory. If in 1777, the 
 number had been considerably increased. 
 
 Whoever may have constituted these churches, their 
 development and the occupation of the contiguous territory 
 was the work of the Broad River Association. 
 
 The trade or commerce of the country was through 
 Charleston. There was no occasion to go in the direction 
 of the Sandy Creek Association, except upon the call of the 
 government for services at the courts, or military duty. Is 
 it not natural that the religious work followed the business 
 routes? The missionaries probably reported the country 
 "occupied," as the Sandy Creek Association did not send 
 any others to prosecute the work. 
 
 As the Baptists of the South Fork are the "descendants" 
 of the Broad River Association, I insert the Constitution, 
 or, as they termed it, "System" of Broad River Associa- 
 tion, adopted at its organization in 1800. 
 
 SYSTEM OF BROAD RIVER ASSOCIATION. 
 
 As the communion of Saints, so the communion of 
 churches is a desirable blessing; to obtain and promote 
 which, ought to be the stud}- and endeavors of all the 
 people of God. Although churches formed on the gospel 
 plan are independent of each other with regard to power, 
 yet not so strictly speaking with regard to communion. 
 For as saints in general have an indispensable right to share 
 
HISTORY OF SOUTH FORK ASSOCIATION. 7 
 
 in each other's gifts and graces, so have churches in this 
 joint capacity. 
 
 It is a general rule "to do good and communicate, forget 
 not," (Heb. xiii, 16, ) which is applicable in a practical 
 manner to churches as such. In order more amply to 
 obtain this blessing of communion, there ought to be a 
 coalescing or uniting of several churches into one body, so 
 far as their local situation and other circumstances will 
 admit. But as it is impracticable for all the individual 
 members thus to associate and coalesce together, the 
 churches should each, respectively, choose and delegate 
 some of the most able, pious and judicious from among 
 themselves, and particularly their ministers, to convene at 
 such times and places as may be thought most conducive to 
 the great end proposed, to act as their representatives in 
 the general assembly. Their expenses ought to be defrayed 
 by the churches who send them. 
 
 These delegates, at their first meeting, are in a formal man- 
 ner, to enter into covenant with each other as the represen- 
 tatives of the churches for the promoting of Christ's cause 
 in general, and the interest of the churches they represent 
 in particular. They should then form their plan of opera- 
 tions, and fix on the most proper place and time for meet- 
 ing in future. 
 
 Although such a conjunction of churches is not expressly 
 commanded in scriptures, yet it receives sufficient counte- 
 nance and authority from the light of nature and the 
 general laws of society, but more especially from a prece- 
 dent established by the Apostolical authority recorded Acts 
 15th chapter. 
 
 An Association thus formed is a reputable body, as it 
 represents not a city, country or nation, but the Churches 
 of Jesus Christ. It is by no means to be deemed a superior 
 judicature, vested with coercive power or authority over 
 churches. It presumes not to impose its sentiments on its 
 constituents, under pain of excommunication. Nor doth 
 it anathematize those who do not implicitly submit to its 
 determination, which would be nothing less than spiritual 
 
8 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 t3^ranny, and better comport with the arbitrary spirit of 
 Popish councils than with that meekness which distin- 
 guishes the true disciples and humble followers of the 
 lowly, yet adored Jesus. The apostles, elders, and breth- 
 ren who composed the first christian councils, presumed not 
 to impose their conclusions on the church in such a lordly 
 manner, but preferred their determinations with this 
 modest prologue: — "It seemed good to the Holy Ghost, and 
 to us, to lay upon you no greater burden than these neces- 
 sary things." Acts xv. 28. 
 
 The Baptist Association arrogates no higher title than 
 that of an Advisory Council; consistent with which epithet 
 it ought ever to act, when it acts at all, without intruding 
 on the rights of independent congregational churches, or 
 usurping authority over them, (Matt, xxiii, 10-12.) Nev- 
 ertheless, the Association hath a natural and inalienable 
 right to judge for itself what churches shall be admitted 
 into confederacy with it, and to withdraw from all acts of 
 communion and fellowship with any church so admitted, 
 provided such church obstinately persists in holding cor- 
 rupt principles, or indulging vicious practices, notwith- 
 standing all proper endeavors have been used to reclaim it. 
 (Eph. v. 7; Rev. xviii, 4.) An Association when trans- 
 acting business should proceed in the following manner : 
 
 1 st. Always begin and end each session by prayer. 
 
 2d. Admit none as messengers, but such as come recom- 
 mended by letters, well authenticated, from the churches to 
 which they belong, or from whence they came. 
 
 3d. When a church petitions by letter for admission, if 
 approved of, the Moderator is to inform the messengers that 
 their request is granted, and desire them to take seats. 
 
 4th. All who have anything to offer, are to rise and 
 address the Moderator. 
 
 5'th. While one is speaking the rest are to be silent, yet 
 all have an equal right to speak in turn. 
 
 6th. No partiality or respect of persons is to be shown. 
 
 7th. Every matter should be canvassed with gravity, 
 modestv, and a sincere aim after truth. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 9 
 
 8th. When all are not agreed, the matter may be put to 
 a vote, and a majority determine. 
 
 9th. All queries regularly sent by the churches, should 
 be answered if possible. 
 
 10th. Any matter proposed relative to the general good 
 of the churches, should be seriously attended to. 
 
 nth. Every transaction should be conformable to the 
 revealed will of God. 
 
 12th. A circular letter should be written and sent to all 
 the churches in confederation, containing such instruction, 
 information, and advice as may be thought most suitable, 
 and with which should be sent the transactions of the 
 Association. 
 
 The benefits arising from an association and communion 
 of churches are many; in general, it tends to the maintain- 
 ing of the truth, order and discipline of the Gospel, 
 
 1 st. By it the churches may have such doubts as arise 
 among them cleared which will prevent disputes. 
 
 2nd. They will be furnished with salutary counsel. 
 Prov. xl, 14. 
 
 3rd. The churches will be more closely united in pro- 
 moting the cause and interest of Christ. 
 
 4th. A member who is aggrieved through partiality, or 
 any other wrongs received from the church, may have an 
 opportunity of applying for redress. 
 
 5th. A godly and sound ministry will be encouraged, 
 while a ministry that is unsound and ungodly, will be dis- 
 countenanced. 
 
 6th. There will be a reciprocal communication of their 
 gifts. Phil, iv, 15. 
 
 7th. Ministers may alternately be sent out to preach the 
 Gospel to them that are destitute. Gal. ii, 9. 
 
 8th. A large party may draw off from the church by 
 means of an intruding minister or otherwise; and the 
 aggrieved may have no way of obtaining redress but from 
 the Association. 
 
 9th. A church may become heretical, with which its 
 
IO HISTORY OF SOUTH FORK ASSOCIATION. 
 
 godly members can no longer communicate, yet cannot 
 obtain any relief but by the Association. 
 
 roth. Contentions may arise between sister churches 
 which the Association is most likely to remove. 
 
 nth. The churches may have candidates for the ministry 
 properly tried by the Association. 
 
 These and other advantages arising from an Association 
 must induce every godly church to desire union with such 
 a bod}'. But should any stand off, it would argue much 
 self-sufficiency, and little or no desire after the unity of the 
 Spirit or mutual edification. 
 
 ABSTRACT OF PRINCIPLES. 
 
 i. We believe in one only true and living God, the 
 Father, Son and Holy Ghost, three in one. 
 
 2. We believe that the Scriptures of the Old and New 
 Testaments are the word of God, and the only rule of faith 
 and practice. 
 
 3. We believe in the doctrine of original sin. 
 
 4. We believe in man's impotency to recover himself 
 from the fallen state he is in by nature, by his own free 
 will and holiness. 
 
 5. We believe in the doctrine of election through sancti- 
 fication of the Spirit and belief of the truth. 
 
 6. We believe that sinners are justified in the sight of 
 God, only by the merits of Jesus Christ. 
 
 7. We believe the saints shall persevere in grace and not 
 finally fall away. 
 
 8. We believe that Baptism and the L,ord's Supper are 
 ordinances of Jesus Christ, and that true believers are the 
 only proper subjects, and conscientiously do believe the 
 true mode is immersion. 
 
 9. We believe in the resurrection of the dead and general 
 judgment. , 
 
 10. We believe that the joys of the righteous and the 
 punishment of the wicked will be eternal. 
 
 1 1 . We believe that no minister has a right to the admin- 
 istration of the ordinances, only such as has been called of 
 God, as was Aaron, and regularly baptized and approved 
 
HISTORY OF SOUTH FORK ASSOCIATION. I I 
 
 of by the church, and come under the imposition of hands 
 by the Presbytery. 
 
 12. We believe that none but believers have a right to 
 the ordinances of Baptism and the Lord's Supper. 
 
 LONG CREEK. 
 
 This is the oldest church in the territory of the South 
 Fork Association. The time of its organization is uncer- 
 tain, some claiming 1772, others 1777. It was a member 
 of the Bethel Association, which was formed in 1789. It is 
 on Long Creek, Gaston, formerly Lincoln, county, and 
 about one mile from Dallas. There are no records of its 
 earliest history. Its church records begin with a reorgani- 
 zation in 1794, as follows: — 
 
 "We the Baptist Church of Christ on the Catawba River, 
 Lincoln count}'. State of North Carolina, on Long Creek, 
 being constituted, on the 8th day of March, 1794, by our 
 beloved brethren Cleveland Coffee and Davidson Collins, 
 ministers of the same faith, having entered into covenant 
 with the Lord and one another, do think it expedient to 
 keep a book of discipline, to which we have set , the names 
 of our elders and deacons and the number of our members 
 in the Lord, to which is annexed our covenant with the 
 further events. 
 
 "Elders — Lemuel Sanders, Charley Jones. 
 
 "Deacons— Samuel Swanengam, James Weathers, Julius 
 Holland, Isaac West, James West. 
 
 "Members — James Weathers, Ralph Cobb, Charley 
 Jones, John Weathers, Cornelius Rodger, Reuben Jenkins." 
 
 The same year the membership was increased to sixty- 
 three. 
 
 Deacon Julius Holland afterward became a minister and 
 his death is noticed in the minutes of the Broad River Asso- 
 ciation of 1 8 14. 
 
 James Lewis was also a member of this church and some- 
 times its pastor. His death is recorded in the minutes of 
 1834. His grandchildren, J. R. Lewis, of Dallas, and Mrs. 
 J. D. Moore, of Gastonia, are active workers in the South 
 Fork Association. 
 
12 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 The Broad River Association met with the church in 
 
 i833- 
 
 Long Creek continued a member of the Broad River 
 Association until 1852. It united with the King's Moun- 
 tain in 1854, and the Catawba River in 1863. 
 
 HEBRON CHURCH. 
 
 Abernethy's ferry, (now known as Rozzell's,) was on the 
 Catawba river, twelve miles west of Charlotte, at the point 
 where the plank road to Lincolnton crosses the river. It 
 was the head of navigation. "Flat boats," laden with 
 cotton and other produce, passed down the river from here 
 to Charleston, which was the "entre port" for all this sec- 
 tion. The boats were frequently sold after the cargo had 
 been disposed of, as "poling" against the current fre- 
 quently left but little for "freighting charges" above ex- 
 penses. There was a canal from the Santee river to Char- 
 leston. 
 
 At the session of 1788, the Legislature of the State 
 granted a charter to a company to "remove obstructions to 
 navigation in the Catawba River." One or more appro- 
 priations were made to aid the work. The race now used 
 at Mountain Island Mills was cut to avoid the shoal, as was 
 also the one at the "Powder Mill" at Tuckaseege Ford. 
 Boating was continued until 1836. Afterwards the people 
 of the country went by wagon to Camden and then by boat 
 to Charleston although they sometimes made the entire trip 
 in wagons. On the Western, or Lincoln, side of the 
 Catawba, at Abernethy's Ferry, was located Hebron 
 Church, a sketch of which, prepared by its order, I 
 insert : — 
 
 Hebron Baptist church was organized at Abernethy's 
 Ferry, on the Catawba river, in Lincoln county, N. C, in 
 the latter part of the 18th century. The log house in which 
 these people worshipped first stood on the river bank, im- 
 mediately at the ferry. No records of the church are 
 known to exist earlier than 1834, but tradition and refer- 
 ences in old deeds, carry us back to 1792. 
 
 An old negro woman now living, and nearly one hundred 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 3 
 
 years old, whose name appears on the old church roll as 
 "Sally, servant of Mr. Henderson," says her husband, 
 Jake, who belonged to Richard Rozzell, told her that he 
 was at the "raising" of the old church, and that James 
 Abernethy "took up" one corner. This James Abernethy 
 was drowned in 1785. 
 
 The tract of land on which the church stood was con- 
 veyed to Nathan Abernethy by James Abernethy and his 
 mother, Elizabeth, on the 28th day of March, 1792. Na- 
 than Abernethy sold to Nathan Saddler August 20th, 1803. 
 The following deed is recorded in Book No. 27, page 635, 
 Iyincoln county records: "This indenture made this 4th day 
 of May 1 816, between Nathaniel Saddler * * and Richard 
 Rozzell * * witnesseth * * That in consideration of 
 fifty dollars * * a parcel of land in State and county 
 aforesaid, immediately at said Rozzell's Ferry, bound as 
 follows * * * containing three-fourths of an acre * * 
 with the following exceptions to wit; it is understood that 
 the said Rozzell, his heirs and assigns are hereby debarred 
 from building or erecting any house, or placing any family 
 to live or reside on said land, or premises, or to interrupt or 
 molest the meeting house or people meeting * * * which 
 land the said Saddler will warrant and defend against all 
 persons whatsoever exclusive of above exceptions. * * " 
 
 According to the terms of a swap of land made in 1832, 
 John Rozzell was to give the church a deed in fee simple for 
 an acre of land nearly one half mile from the ferry, the 
 consideration was to be the right of the church on the river 
 bank. 
 
 The old house was removed and stood on the new site 
 until it was crushed by the weight of snow on its roof in 
 1852. The membership being too weak to rebuild, a 
 "stand" was erected in the grove, at which preaching was 
 continued at indefinite periods of time until 1883. 
 
 The organization having been dissolved in 1853 other 
 denominations were allowed the use of the stand — the 
 Lutherans, Presbyterians, Methodists, etc. 
 
 The Methodists organized a society at that place, have 
 
14 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 erected a house of worship and now hold possession of the 
 site. On the 7th day of February, 1883, before the Meth- 
 odists began to build, brother J. C. Fichte addressed a let- 
 ter to A. C. Rozzell, then in possession, in which he used 
 the following language: — "I do want you to relinquish your 
 claim, or whatever of claim you may think you have, to old 
 Hebron church tract. We expect to reorganize the church 
 and we are unwilling to surrender the site, for which we 
 have a deed from John Rozzell, dated in 1832. This deed 
 has never been recorded, etc." A. C. Rozzell disregarded 
 this letter and in July, 1883, conveyed the same land to the 
 Methodist church. 
 
 The deed from John Rozzell to the church was in the 
 possession of an attorney. It was obtained from him by an 
 order of some one and could not be rediscovered. So the 
 matter remains a mystery. 
 
 The following named preachers are known to have served 
 the church : — John Ruker, 1800; McCrary and Hosea Hol- 
 combe during the same time; Wm. Richards, 1820-9; H. 
 W. Carroll, 1839-46; then Wade Hill, as missionary of the 
 Broad River Association; then Garrison and R. B. Jones, 
 as missionary of the N. C. Baptist State Convention. 
 
 The Presbytery which dissolved the organization in 1853, 
 was composed of Elders Alexander Abernethy and A. J. 
 Cansler. The members went to Bruington and Salem 
 churches. 
 
 Elder Geo. J. Wilkie preached here as missionary of the 
 Catawba River Association once since the war. 
 
 In 1883 Elder John F. Morris, as missionary of the South 
 Fork Association, preached here a few times. Through 
 his instrumentality the members of the Baptist churches 
 residing between Dutchman's Creek and the Catawba 
 River, in Gaston county, held a conference meeting at the 
 Flat Rock School House, near Mountain Island, on the 8th 
 day of June, 1883, for the purpose of consulting about the 
 propriety of reorganizing old Hebron church. Bro. Jno. 
 L,. Grice was chosen moderator, and Bro. John C. Fichte, 
 clerk. 
 
HISTORY*£)F SOUTH FORK ASSOCIATION. I 5 
 
 The following preamble and resolution was adopted: — 
 
 "Whereas, the site of the old Hebron Church has been 
 taken into possession by A. C. Rozzell and the deed for the 
 same mysteriously obtained from the office of Geo. F. 
 Bason, Esq., and, whereas, there can be no doubt as to the 
 legality of our title, and being unwilling to surrender the 
 same, therefore, Resolved: — 
 
 "ist. That we reorganize old Hebron Church and that 
 we meet for that purpose at the school house on the old site 
 on the 6th day of July, 1883." 
 
 Afterward the time of organization was postponed until 
 the 5th day of October, 1883, when Elders J. F. Morris and 
 T. W. Upton, Deacons John B. Stone, J. M. Hollebaugh 
 and J. R. Underwood, met at the old site at 11 o'clock, A. 
 M. Brethren J. L,. Grice, J. M. Bumgarner and J. C. 
 Fichte, were also present. Mrs. W. F. Cannon had 
 requested a letter from Salem church to join in the organ- 
 ization. * * "Our intention was to occupy the school 
 house at the old site, but the privilege was denied us by W. 
 F. Cannon, who said he had locked us out because he was 
 not willing we should reorganize the church at this place. 
 After consultation we agreed to meet in the afternoon of 
 the same day at the Flat Rock School House. Here the 
 organization took place, Deacon John B. Stone, chairman; 
 John M. Hollobaugh, Secretary. 
 
 "The following persons presented letters and were en- 
 rolled as members: — 
 
 "Deacon J. R. Underwood and wife, Mary; Brethren J. L,. 
 Grice, J. M. Bumgarner and John C. Fichte. That even- 
 ing the names of several newly baptized members were en- 
 rolled. Bro. John L. Grice, was elected clerk. 
 
 "The above historical sketch was adopted as a part of the 
 church record by the church in conference on the 13th of 
 September, 1886. 
 
 John U. Grice, Clerk." 
 
 ' 'This historical sketch has been published to inform the 
 public of the trials and persecutions to which Hebron Bap- 
 tist church has been subjected, and, also, to ask all gener- 
 
1 6 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 ously disposed persons to assist this weak and struggling 
 congregation to erect for themselves a house of worship 
 upon their recently purchased site. 
 
 "Let all contributions be sent to the address of 
 
 Elder John F. Morris, 
 Stanley Creek, N. C." 
 [N. B. I have abbreviated the sketch and made some 
 slight alterations of verbiage in order to do so. — G.] 
 
 EARHARDT'S CHURCH. 
 
 The road leading from South Carolina to Beattie's Ford, 
 (which was the crossing place on the Catawba for travel), 
 near the Ford intersected the "State" road, which was laid 
 out by act of the Provincial Legislature in 1763, and led 
 from Wadesboro, by Salisbury, to Morgan-town. 
 
 Six miles from Beattie's Ford, and near a branch of the 
 State road, was Earhardt's church, which was constituted 
 in the last century. It was about fourteen miles from 
 Hebron and Long Creek and near the road which would be 
 travelled in going from either of them to Union (Warlick's) 
 and Mount Ruhama, the next churches organized in this 
 territory. 
 
 Abram Earhardt, upon whose land the house was located, 
 and for whom it was called, came from Pittsylvania county, 
 Va. He was here as early as 1763; was an ordained minis- 
 ter and preached at the church and elsewhere. He owned 
 more than a thousand acres of the best quality of-land in 
 this section, also a number of slaves, whom he desired to 
 liberate in his will, but thought they would be worse off 
 free in Africa than slaves in this country. He died in 1809. 
 He built the first flouring mill in this region, also conducted 
 a saw mill, cotton gin, tan yard, blacksmith shop and a dis- 
 tillery. His wife was a sister of Peter, Jacob and Abram 
 Forney, the most influential men of that period. Some of 
 the members of their families were members of the church. 
 The Forneys married Abernethys related to those at 
 Hebron. 
 
 Preaching was continued at the church, or in the orchard 
 at the house, until the death of the widow in 1829. There 
 
HISTORY OF SOUTH FORK ASSOCIATION. I J 
 
 was a burying ground at the church. Here he, his wife, 
 and many of their neighbors were buried. Only unlettered 
 stones mark the graves. 
 
 Those who could have given a history of the church have 
 passed away and what, no doubt, was an interesting chap- 
 ter in Baptist history will never be recorded. 
 
 The site is now owned by the writer. It is about one 
 and a half miles from Kid's Chapel. A grand niece of Mr. 
 Earhardt and her children are members of Kid's Chapel. 
 
 UNION, OR WARLICK'S 
 
 • Is in Burke county, five miles from Hickory. It was 
 organized in 1815 by Hosea Holcombe, and united with the 
 Broad River Association that year. Its first location was 
 at the Mountain and it was known as the "Mountain Meet- 
 ing House." Mr. Holcombe, who came from Virginia, was 
 born in 1780. He was the most influential and, probably, 
 best educated minister of his time. He continued as pastor 
 until 1820, when he removed to Alabama, and was a pioneer 
 Baptist of that State. Cathcart in the Baptist Encyclope- 
 dia places his labors in upper South Carolina. This was 
 probably because he belonged to the Broad River Associa- 
 tion. I think most of his time was spent in this State. 
 The meeting house was afterwards removed from the 
 Mountain (Baker's) to Burke county. 
 
 Hosea Holcombe baptized Alexander Abernethy (of the 
 Hebron stock) in 181 7. He succeeded him as pastor of 
 Union and served it for fifty years. 
 
 MT. RUHAMA 
 
 Is in Catawba county, seven miles southeast of Newton, 
 on the road leading from Hebron, on Long Creek, via Ear- 
 hardt 's, to Union. 
 
 It was organized in 1816 by Drury Dobbins and Berry- 
 man Hicks, missionaries of the Broad River Association, 
 with thirty-eight members. Dobbins and Hicks generally 
 travelled together. It united with the Broad River Asso- 
 ciation that year and continued a member until the founda- 
 
I 8 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 tion of the Catawba River Association in 1827. 
 
 LOWER RUHAMA. 
 
 Near the residence of Hon. Jacob Forney, member of 
 Congress several times, afterwards the home of Bartlett 
 Shipp, and now the residence of John F. Reinhardt, then 
 on the lands of Graham and Brevard, now owned by John 
 Abernethy, was located Lower Ruhama. It was at first 
 used only as a place of preaching for the negro slaves. 
 Sendees were first held here occasionally by John Ruker 
 during his pastorate at Hebron which ceased in 18 19. 
 Capt. James F. Johnston, now of Birmingham, Ala., who 
 was reared near here, informs me that when his mother, 
 who was a daughter of Mr. Forney, was a girl, the 
 preacher, Mr. Ruker, frequently staid at their house; he 
 
 was followed by Robey; that they were lovely 
 
 Christian gentlemen. The baptism was at the creek where 
 Mariposa Mill now stands. Hosea Holcombe also preached 
 here, 1815-20. 
 
 It seems never to have been constituted into a church, 
 but was probably an arm of Hebron. I have not been 
 able to find any history of Mr. Robey. Capt Johnston says 
 that the celebrated Methodist minister, Dr. Robey, told 
 him he had a kinsman who was a Baptist preacher. I do 
 not know who succeeded Robey. Randolph Barnett was 
 instrumental in building a house here, which stood until 
 the war. B. T. Kirby preached here from 1835 until he 
 was deposed from the ministry in 1852. Sister Polly Kids 
 with many other useful members were baptized here. It is 
 about one mile in a direct line from Mt. Zion, but the road 
 is twice that length. 
 
 In 1827 the Catawba River Association was formed. Mt. 
 Ruhama united with it, but Long Creek. Hebron, and 
 Union remained in the Broad River. 
 
 1833. The Association met with Long Creek. John W. 
 Lewis was Clerk. Dr. Wait, General Agent of the N. C. 
 Baptist State Convention, attended this session. 
 
 Resolution. — Shall an able bodied church member be 
 retained in fellowship who never contributes anything to 
 
HISTORY OF SOUTH FORK ASSOCIATION. I 9 
 
 the support of the Church, without giving satisfactory 
 reason? Answer, No. 
 
 1834. Union was dismissed to the Catawba River Asso- 
 ciation. The death of Elder James Lewis is noted in the 
 minutes. He was born in 1780 in Lincoln (now Gaston) 
 county. When quite a young man he went to Virginia 
 and remained until 1807. He professed religion and united 
 with a Baptist Church in Virginia. He possessed a fair 
 English education, with some knowledge of Latin; was 
 ordained at request of Mill Creek Church, York county, S. 
 C.j when John Ruker was pastor. He married Annie, 
 daughter of James Witherspoon, of Lincoln county, N. C. 
 He was employed for some time as missionary to teach the 
 Catawba Indians and lived during this time at Lancaster, 
 S. C. About 1820 he returned to his former residence and 
 died June 4th, 1834. He served Long Creek, Hebron, and 
 Thessalonica as pastor; was one of the "pioneer" Baptist 
 preachers of our section. His son, John G., was for several 
 years Clerk of the Superior Court of Gaston county. He 
 was Clerk of the Catawba River Association, 1863-4. He 
 died 1875. He was a liberal, zealous Baptist. His son, 
 James R. Lewis, is now (1900) the most prominent mem- 
 ber of the Dallas church, a merchant of ample means and a 
 liberal soul. He was Clerk of the South Fork Association 
 in 1897. His daughter, Jane, is the wife of Brother J. D. 
 Moore, of Gastonia, an active member of the church, ever 
 ready to serve in the Master's work. 
 
 1843. Elder Wade Hill is delegate from Antioch 
 Church; he preached the introductory, sermon in 1844. 
 
 1845. A petition came from Long Creek Church praying 
 the body to devise ways and means to establish a Domestic 
 Mission within the bounds of the Broad River Association. 
 After discussion the petition was rejected. Elders Drury 
 vScruggs and M. C. Barnett volunteered their services for 
 twenty eight days to work in the field designated in the 
 petition. Delegates present volunteered contributions in 
 compensation. 
 
 Wade Hill's appearance in the Association is quickly 
 
20 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 followed by missionary work. Barnett, in his history, says 
 nearly all the ministers of the Association were missionary 
 in principle. 
 
 1846. Wade Hill prepared the "Circular Letter" with 
 Domestic Missions as his subject. It was rejected on Sat- 
 urday, but on Monday was reconsidered, amended and 
 adopted. A portion of the letter is appended hereto. 
 
 Drury Dobbins, the great missionary, who did so much 
 work in this State and South Carolina, led the opposition. 
 He did not oppose missionary work, but contended that it 
 was the duty of the church to originate it and the Associa- 
 tion could only do such work as the churches directed but 
 could not originate the work. 
 
 1847. There being a division on the missionary ques- 
 tion, the brethren agreed to disagree. Those favoring mis- 
 sions formed the Broad River Missionary Society. The 
 members contributed regularly and the affairs were admin- 
 istered by an Executive Committee, who employed the 
 missionary and attended to paying him. The Society held 
 quarterly and annual meetings. The latter at the time of 
 meeting of the Association. Dr. Thomas Curtis was the 
 leading man in these transactions. Wade Hill was em- 
 ployed as missionary nearly all the time of the existence of 
 the Society, most of this time in the Catawba Valley, 
 mostl}* the eastern part of Lincoln and Gaston counties. 
 
 Wade Hill and W. B. Padgett were appointed, in pursu- 
 ance of a petition from Hebron church, Catawba Valley, to 
 labor monthly with it. Wade Hill made a report of rather 
 a discouraging nature and the mission was discontinued. 
 
 SALEM. 
 
 Salem church, Lincoln county, organized by Wade Hill, 
 was received this year. 
 
 About 1844, Alexander Stroup went to preaching at 
 Long Creek. He came home and told his mother that he 
 heard that day one of the best sermons he ever heard and 
 one of the finest looking men he ever saw preached it. 
 This was Wade Hill. She sent him to the meeting the 
 next month with a request to the preacher to come up in 
 
HISTORY OF SOUTH PORK ASSOCIATION. 21 
 
 that neighborhood and preach. She lived about nine miles 
 from Long Creek. Brother Hill sent her word that he 
 could not come just then, but would lay her case before the 
 Broad River Association which met next month. 
 
 That fall he came to her residence, and as missionary of 
 the Broad River Association, began to preach at High 
 Shoals and Stroup's school houses. This continued for two 
 years, Hill being aided by John G. Kendrick, H. W. Car- 
 roll and others. In 1845 and 1846, a brush arbor was 
 built near High Shoals and camp meeting held. 
 
 In 1847 the church was organized and house built. For 
 a year or two a brush arbor was erected for campmeeting, 
 then a nice arbor was built, also tents, and camp meeting 
 was held until 1865. Sister Stroup was, before her mar- 
 riage to Moses Stroup, Susan Masters, and was baptized by 
 Hosea Holcombe at Lower Ruhama. She was in her 
 neighborhood what Sister Poll5 T Kids was in hers — a beacon 
 light of Baptist principles. 
 
 The church was served as pastors by Elders Kendrick, 
 Hill, Cansler and at the time it joined the Catawba River 
 Association (1864) had a membership of 113 members. It 
 reached a membership of 219 in 1868. 
 
 The principal members at organization were the Stroups, 
 Abernethys, Garrisons, Smiths, Harrells, Robinsons and 
 Clantons. G. I. Pasour, one of its members, has been sev- 
 eral times a member of the Executive Committee of the 
 Association and perhaps the most active member of the 
 church in general work. 
 
 1850. The Association resolved to send some one to aid 
 Elder Wade Hill in his missionary labors. Micajah Bar- 
 nett was appointed. 
 
 THE WANDERING PILGRIM 
 
 Alonso Webb was present at this session. The Associa- 
 tion disclaimed any responsibility for his conduct or char- 
 acter and adopted the following resolution: 
 
 "Inasmuch as there is a stranger among us who calls 
 himself J. Alonso Webb and a Baptist preacher, and inas- 
 much as we are accused bv other denominations of holding- 
 
2 2 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 a man among us who is occasionally calling them fools, 
 liars, rogues and hypocrites, with many other hard and 
 slanderous names, therefore, 
 
 "Resolved, That we as a body take no responsibility on 
 ourselves as to the conduct or ministerial character of said 
 man, but advise our churches to mark the man that causes 
 division and keep no company with him. ' ' 
 
 I append a sketch of him from Logan's Sketches of Broad 
 River Association, with some additions: — 
 
 He hailed from the Lakes of Canada; was a native 
 Englishman; had first been a Methodist, but discovering 
 his error in regard to the mode and subjects of baptism, he 
 became a Baptist minister, and appears to have come to the 
 conclusion that it was his special mission to set the whole 
 Christendom "to rights" in regard to the mooted question 
 of Baptism. He carried with him a Greek Testament and 
 several Lexicons, and could read the original Greek and 
 Hebrew languages fluently. He challenged the Pedo- 
 Baptist world to meet him in debate, and during his sojourn 
 in this part of the country, he had a public discussion with 
 a Lutheran minister, but we have not been informed that 
 he succeeded in convincing the latter of his error. He had 
 a faculty for large crowds of people to hear him, and his 
 harangues were generally of two or three hours' duration. 
 He succeeded in making numerous converts, and baptized 
 large numbers of his hearers. He travelled generally on 
 foot, and appeared to be poor and destitute, and completely 
 indifferent about ministerial support. 
 
 On one occasion he was present at one of Wade Hill's 
 churches when the members living in a neighborhood asked 
 that arrangements might be made for preaching convenient 
 to them. Brother Hill remarked that "I suppose you want 
 to have an 'arm' of this church located near you." The 
 Pilgrim remarked: "Well, Brother Hill, I learn something 
 today; that the church of Jesus Christ has arms and legs." 
 
 When he went to Newton, R. B. Jones advised him not 
 to be as severe on other denominations as he generally was, 
 that there were but few Baptists to hear him, and more 
 
HISTORY OF SOUTH FORK ASSOCIATION. 23 
 
 could be done to advance the Baptist principles if he did 
 not offend those who he wished to win, but presented our 
 side without denouncing others. He replied: "Brother 
 Jones, I never could do a good job with a dull axe." 
 
 The Pilgrim had disputes or debates with any who 
 accepted his challenge, one with the celebrated Lutheran 
 Poly carp Hinkle, and his friends thought, got the best 
 of the antagonist. He baptized those who upon proper 
 profession of faith deserved it. Some of the most useful 
 Baptists of the section were baptized by him. He preached 
 at the school houses, churches and court houses. 
 
 1852. Long Creek was dismissed to the Catawba River 
 Association. 
 
 1853. All Associational Mission work was by resolution 
 committed to the Broad River Missionary Societies and the 
 churches requested to send contributions to it. 
 
 1855. The Association declared itself a Missionary body 
 and at its Request the Missionary Society was dissolved and 
 the Association assumed the work. It retired from our 
 territory and occupied York District, S. C. 
 
 I have dealt at some length with this history, as much 
 work was done by the Society in South Fork territory. 
 
 WADE HILL'S WORK. 
 
 Wade Hill as Missionary travelled South Fork territory 
 from Long Creek and Hebron to Olivet. Under his minis- 
 try an arm of Olivet was established at Lebanon, and a 
 church house was built near Hager's Ferry about 1854. I 
 have not been able to learn of what church this was an 
 "arm" but members were received and baptized here. It 
 was known as Hager's church. Services were abandoned 
 before the war. The Associational Missionary visited it in 
 1874-75. The Baptists seemed to have no deed for the land 
 and Sheriff J. H. King, who had purchased the premises, 
 tore down the building in 1877 and made a barn of it at his 
 residence. 
 
 1S64. Salem is dismissed to the Catawba River Associa- 
 tion. 
 
 I will close the history of the Broad River Association in 
 
24 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 South Fork territory with a few circular letters to show the 
 doctrines taught by those who were laborers. It is as im- 
 portant to know what was preached as who the preacher 
 was. 
 
 CIRCULAR LETTER TO BROAD RIVER ASSOCIATION, l8ll. 
 
 Dearly Beloved Brethren: — For your establishment 
 in every good word and work, we purpose, agreeably to 
 appointment by the Advisory Council last year, to lay 
 before you a short epistle on the important subject of "Good 
 Works." Not indeed as some hold, who depend greatly on 
 works for justification, and thereby corrupt the word and 
 doctrine of the Gospel — teaching a medley of works and 
 grace, and so making man a free agent, capable of keeping 
 the law and saving himself. This, with man}' other un- 
 scriptural doctrines, wrested to prove points never intended 
 (b} T those who teach for doctrines the commandments of 
 men, "having men's persons in admiration because of ad- 
 vantage,") we are to avoid. There are manf questions 
 which engender strife rather than edification, that we 
 should be scrupulously careful to shun. We should rather 
 build upon the Apostlts and Prophets, Jesus Christ himself 
 being the chief corner stone, in whom all the building, fitly 
 framed together, groweth unto an holy temple in the Lord. 
 
 For a further illustration we will attend to the following 
 particulars: 1. Speak of who may do good works; 2. 
 What it is to do good; And 3. Consider our obligations to 
 do good works. 
 
 First. Who are capable of doing good? In this we will 
 let the Apostle determine, for saith he, "we are his work- 
 manship, created in Christ Jesus unto good works;" what- 
 soever God hath before ordained we should do, and walk in 
 His commandments. He hath saved us and called us with 
 an holy calling — not according to our works, but according 
 to His own purpose and grace, which was given us in 
 Christ Jesus before the world began; who gave himself for 
 us, that He might redeem us from all iniquity and purify 
 unto Himself a peculiar people zealous of good works. 
 Thus, dear brethren, according to the Apostle Paul, it is 
 
HISTORY OF SOUTH FORK ASSOCIATION. 25 
 
 those who are divinely influenced that are capable of doing 
 good acceptably. The same Apostle saith, "the natural 
 man discerneth not the things of the Spirit," for they are 
 spiritually discerned, &c. 
 
 Secondly. What it is to do good. To do good, implies 
 our honest endeavors to keep God's commandments with 
 regard to Himself, our neighbor or ourselves. Whether it 
 be the performance of duties enjoined by God, or the re- 
 fraining from the commission or practice of sin by a 
 deceitful heart or outward practice at all times and under 
 all circumstances of life. And further, to do good passively 
 is to shun every appearance of evil, to give no offense to 
 either Jew or Gentile, neither the church of Christ. Fur- 
 ther, to do good, in ever}- sense of the word, is to exercise 
 the ability which God giveth, whether in temporal or spir- 
 itual matters; and doing good is not only comprehended in 
 our usefulness as to our gifts and graces, which are given 
 to us for the edification of others, but we are also to serve 
 the Lord with our substance, to feed the hungry, and 
 clothe the naked, in accordance with the voice of Revela- 
 tion; and all such acts of charity done to His poor saints 
 are the same as done unto Christ, who makes it a reason 
 for receiving us into His heavenly kingdom. "I was an 
 hungered and ye fed me, naked and ye clothed me," &c. 
 But as the work of redemption by Christ hath outdone all 
 other works, so doth the ministry of the Gospel excel every 
 other performance by man. He that desireth the office of 
 a Bishop, desireth a good work; and let him that laboreth 
 in word and doctrine be counted worthy of double honor. ' ' 
 
 Further. To do good is to assist those who minister in the 
 Word, by contributing to them in temporal things, and 
 relieving their minds from the inordinate cares and anxie- 
 ties of this life, which is both reasonable and Scriptural, or 
 the Lord never would have ordained that "those who 
 preach the Gospel should live of the Gospel." For this 
 object we are exhorted to do good works for necessary 
 uses, and would any man deserve the Christian name who 
 does not feel it a duty to consider and relieve the temporal 
 
26 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 wants of his minister or pastor? It is very perceptible that 
 where the minister is neglected, other ordinances of the 
 Lord's house are attended to with great indifference, and, 
 as a consequence, the church does not thrive. 
 
 Further. Although good works do not sanctify and 
 save us, yet they are the natural actings and operations of 
 a sanctified heart, and our lives while in neglecting them 
 give the lie to our profession of upright, holy living. 
 Grace is given for exercise, it is a vital operative principle, 
 and none have a right, therefore, to flatter themselves with 
 even the dream of being regenerate while the}' indulge in 
 known sin, or live in the neglect of good works. 
 
 Now a few words in regard to the obligations resting 
 upon us all to be zealous in the performance of good works. 
 Good works are necessary as they belong to the way and 
 adorn the path that leads to heaven. "Without holiness 
 no man shall see the Lord. ' ' We must not only enter in at 
 the straight gate, but we must walk in the narrow path 
 that leads into eternal life. It is certainly true that a life 
 of sin and gross impiety leads down to the chambers of 
 death, and it is equally true that Christ leads none to glory 
 in that way. It is true we may be in the way to heaven 
 when, at times, we are compassed about with many infirm- 
 ities and groanings while living in the neglect of good 
 works, and without proper charity towards our fellowmen 
 — in which case we do not enjoy the smiles of the Saviour. 
 But God has an inalienable claim upon our obedience and 
 service. We are His by creation and redemption, and 
 should feel ourselves under bonds of subjection to Him. 
 Neither doth the liberty of the Gospel cancel these obliga- 
 tions, but rather lays us under greater ones to yield to Him 
 unconditional obedience. Our freedom from under the 
 curse of the moral law does not free us from it as a rule of 
 obedience; hence, it follows that a life of rebellion now 
 would be great ingratitude. Our obligations to good works 
 are greatly increased when we consider our redemption by 
 Jesus Christ in connection with our enjoyment of Gospel 
 ordinance — living for God in this world, and being eter- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 2~ 
 
 nally happy with Him in the world to come. And what 
 doth the blessed God require of us for all these inestimable 
 favors? Nothing more than our thankful lips and faithful 
 lives, and that we should be ready to do every good work. 
 How unworthy, then, must we be, and forever feel, while 
 in a course of disobedience. We cannot even look for a 
 smile from His countenance while we adhere to our lusts 
 and idols, and neglect to make it our business to seek and 
 serve Him. Good works are necessary to honor the pro- 
 fession we have made to adorn the doctrine of God our 
 Saviour, and to bring glory to the great Author of our 
 being. Nothing brings a greater scandal upon our holy 
 religion than the unsanctified lives of its professors. This 
 gives occasion to the enemies of the cross of Christ to cast 
 a stumbling block in the way of poor souls that have begun 
 to look heavenward, and brings dishonor upon our blessed 
 Saviour as though he was a minister of sin. We hope, 
 therefore, dear brethren, that you will see the necessity of 
 good works, and of living a holy life. 
 
 Further. Good works are necessary to our inward peace 
 and comfort; for how unhappy and uncomfortable life must 
 be to have our own hearts condemning us; to have a worm 
 gnawing in our own breasts, and applying the terrors of the 
 law and yet this cannot be avoided without a life of good 
 works. To this the Apostle has reference when he exhorts 
 us to work out our own salvation with fear and trembling. 
 
 Further. We are to observe good works in point of 
 duty, and not to expect a reward, or merit anything there- 
 by. Heaven is a purchased possession, and our title to it, 
 and qualifications for it, is through the obedience of Christ. 
 In this respect He is our hope, and our perseverance in the 
 way that leads to the inheritance at God's right hand, is 
 through the electing love of the Saviour. When we rejoice 
 in our hope we must do it in the strength and all-sufficiency 
 of the atonement of Christ. Having no confidence in the 
 flesh ( and as it is not for us to run without legs or fly 
 without wings) we must despair of all-sufficiency of our- 
 selves, and humbly repair to -the source of all power, and 
 
2S HISTORY OF SOUTH FORK ASSOCIATION. 
 
 before Him, our sovereign and kind Redeemer, invoke the 
 blessings we need — trusting in Him for all life and salva- 
 tion. Our good works, although desirable, and good in 
 their place, will not do as the ground of our hope. L,et the 
 life we now live, through the faith in the Son of God, 
 and our consciences, be relieved of the deleterious effects of 
 a dead, unproductive faith. The servant who knows his 
 master's will and doeth it not, "shall be beaten with many 
 stripes." And Jesus saith, "If ye love me keep my com- 
 mandments. ' ' 
 
 We, therefore, humbly hope that the foregoing observa- 
 tions may, by God's blessings, lead you foith in the foot- 
 steps of the flock, and may you be safely kept by the power 
 of God, through His grace unto salvation, that you may 
 finish your course with joy, and finally reign with Him in 
 a state of sinless perfection and glory, which He hath pre- 
 pared for all those that love Him, is and will continue to be 
 the prayers of your brethren in the bounds of the Gospel. 
 Farewell. 
 
 October 1 8th, 1811. D. Dobbins. 
 
 FOUNDATION ON WHICH CHRISTIANS CAN BE AGREED. 
 
 Beloved Brethren: — Through an indulgent Provi- 
 dence we have had another interview, in an associate capac- 
 ity, while our business has been conducted in moderation 
 and Christian love. The subject on which we address you 
 this year is the foundation on which Christians can be 
 agreed. 
 
 The word Christian properly implies one who, by the 
 gracious and almighty act of the Divine Spirit, is actually 
 separated from the world by effectual calling, which is sov- 
 ereign, unconditional, particular and immutable, in con- 
 sequence of which he is redeemed and everlastingly saved 
 by Jesus Christ (John xv. 19; Eph. i, 4; Thess. ii, 13.) 
 He is under solemn obligations to walk in all the commands 
 of the Lord, and in so doing is entitled to all the privileges 
 of the church of Christ. The latter is for him alone, and 
 the former binding upon him and no other character what- 
 ever. (Matt, xi, 29; John x, 4. ) Any acting contrary to 
 
HISTORY OF SOUTH FORK ASSOCIATION. 29 
 
 this must be guilty of a most egregious error; must fly in 
 the face of authority, and give that which is holy unto the 
 dogs, which our Lord has strictly forbidden. ( Matt, viii, 
 6.) There is one Lord, who is our creator, preserver, and 
 Saviour; one faith which is the gift of God, that purifies 
 the heart and works by love. Eph. ix, 5; Gal. v, 6;) and 
 one baptism which is an ordinance of the New Testament, 
 instituted by Jesus Christ, whereby a professed believer in 
 Christ is in the name of the Father, and of the Son, and of 
 the Holy Ghost, immersed in and covered with water; and 
 then raised up out of it as a sign of his fellowship with 
 Christ — in His death, burial and resurrection, and a sign of 
 His own death to sin, and resurrection to newness of life 
 here, and to life eternal hereafter. (Rom. vi, 3, 4, 5; Col. 
 ii, 12.) 
 
 Christ cannot be divided — genuine faith is not divided. 
 And this sacred ordinance of believers — baptism by immer- 
 sion — is not, cannot be divided; therefore, this is the only 
 foundation on which Christians can be agreed. Many have 
 been and all should be. 
 
 Objection by Question, ist. Cannot the Anti-Pedo- 
 Baptists and Pedo-Baptists come together, be agreed, and 
 have a general union on some other foundation? 
 
 Answer. We cannot; for all other foundations, when 
 compared with the above named, dwindle into nothing — 
 are only tradition, or the commandments of men; therefore, 
 are not permanent. 
 
 Q. 2nd. Can we not come together, be agreed, and have 
 a general union, and say nothing about our foundation? 
 
 A. We cannot; it would only be a pretended union; for 
 how shall two walk together except they be agreed? Amos 
 
 "i, 3- 
 
 Q. 3d. Can you not bend a little so that we can be 
 agreed? For, would it not be most to the glory of God and 
 the prosperity of Zion for us all to unite together? 
 
 A. We cannot bend little or much; we can not go be- 
 yond the Word of the Lord, or depart from His command- 
 ments — because we love Him. 'For we are not as many 
 
30 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 which corrupt the word of God, but have renounced the 
 hidden things of dishonesty — not walking in craftiness, nor 
 handling the word of God deceitfully." (2nd Cor. ii, 17; 
 iv, 2.) If the Lord designs that all christians shall be 
 agreed, and a general union take place, He will effect it 
 upon the foundation that standeth sure, and undoubtedly 
 it will be most to His glory and the prosperity of Zion; and 
 we say Lord, hasten the time. But if it tarry, we must 
 wait for it. 
 
 Q. 4th. Can we not be agreed and come together upon 
 this: Think and let think? 
 
 A. Impossible; for there is no agreement or union in 
 this phrase at all. For instance, one may say, "I think 
 there is no God, angel or spirit." "I think," says another, 
 "there are ten thousand Gods." Another; "I think all 
 mankind will be saved." Another; "I think there are no 
 future rewards or punishments. ' ' Another; "I think there is 
 no resurrection of the dead. ' ' Another; "I think Mahomet was 
 greater and better than Jesus Christ." Another; "I think 
 the Pope is greater than Mohamet." Another; "I think 
 David Durrow, or Ann Lee, is greater than either." Thus 
 it is evident that "think and let think" will admit that 
 Paganism, Atheism, Deism, Universalism, Mahometanism,' 
 Roman Catholicism, and Shakerism all stand upon an 
 equal footing with the Christian religion, which we dare 
 not admit. 
 
 Q. 5th. But leaving all these as heritics, and coming 
 among ourselves, who believe that Jesus Christ is the Son 
 of God, and that the Christian religion is the only religion 
 that can make men happy here or hereafter, we contend 
 that we can come together on this; "to think and let 
 think." 
 
 A. In confessing that Jesus Christ is the Son of God, 
 we do acknowledge four important things. First, that 
 there are christians; secondly, that there are certain exam-! 
 pies, precepts and ordinances in the Gospel; thirdly, that 
 those christians should strictly adhere to them; and fourthly, ; 
 that if they do not, they are guilty of an error in leaving 
 
HISTORY OF SOUTH FORK ASSOCIATION. 3 1 
 
 undone the things they should have done. It is not a sup- 
 position — or "I think" with us — but is absolutely reduced 
 to a certainty, and we know. Therefore, "think and let 
 think' ' can not have a place amongst us. It is time it was 
 buried forever, for it not only admits of heresy, folly and 
 sin, but will do away the commandments of God, and is 
 not able to justify us in His sight. But further, we know 
 that christians are saved by grace through faith, and that 
 not of themselves, it is the gift of God. (Eph. ii, 8, 9.) 
 We think all men have light and power sufficient given 
 them, if they will improve it, to bring them to Jesus Christ. 
 We know that every soul that receives a pardon of sin, 
 through the atonii g merits of Christ, shall be saved with 
 an everlasting salvation. ( Isa. xiv, 17; John x, 27, 28, 29; 
 1st Peter i, 3, 4, 5. ) We think the child of God may 
 apostatize and be forever lost. We know that believers are 
 the only subjects of baptism. (Matt, xxviii.-ig; Mark xvi, 
 16; Acts ii, 38, 41; viii, 12; ix, 18; xvi, 15, 33; xviii, 8.) 
 We think penitents and infants are sutj^cts of baptism. 
 We know immersion is the only mode of baptism. (Matt. 
 iii, 16; John iii, 23; Acts viii, 36, 38, 39; Rom. vi, 3, 4, 5; 
 Col. ii, 12.) We think pouring or sprinkling is the only 
 mode of baptism, but rather than lose a member, we would 
 immerse him, for we think we might act upon his faith. 
 We know "whatsoever is not of faith is sin." (Rom. xiv, 
 23.) And we know that none has a right to come to the 
 communion table but orderly, regularly baptized believers. 
 (Ex. xii, 43:49; Num. xviii, 11; Matt, xxvi, 26-29; J Cor. 
 v, 11; x, 7, 14-21.) We think all may come to the table 
 that will. 
 
 Thus we see that "think and let think" will not do for a 
 foundation, and "know" and "think" are very far from 
 being agreed, then all must know, and all comply, and all 
 will be agreed. Then this great and sweet union will take 
 place upon the right foundation. 
 
 Q. 6th. As we all profess to believe in Jesus Christ, can 
 we not be agreed by laying aside all our non-essentials? 
 
 A. If you have non-essentials, you are at liberty to lav 
 
32 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 them aside. We humbly request you to do so; but we 
 have not any non-essentials. A firm belief in Jesus Christ 
 is essential to salvation. And all the examples, precepts 
 and ordinances of the blessed gospel are essential to the 
 peace, happiness, love, joy, honor, glory, adorning, beauti- 
 fying, and prosperity of the church of Christ. Therefore, 
 we cannot — we dare not lay them aside. 
 
 Q. 7th. Have we not as good a right to our opinion and 
 belief as you have for yours? 
 
 A. There is as great a necessity for you to believe right 
 as for us; and if your opinion and belief is really congenial 
 with the Scripture, you have as good a right, and we 
 should be no more twain, but one. But if it is not, you 
 have not as good a right; and for us to say you have, would 
 be giving up the point, which we dare not do. (Jude i, 3.) 
 And between us we should thereby make the plain written 
 word as an old enigma put forth, and everybody left to 
 guess at the meaning. 
 
 Q. 8th. Are you not a very narrow-hearted and bigoted 
 sect? Do you not assume to yourselves infallibility, and 
 unchristian all other denominations? 
 
 A. Our hearts and the doors of our churches are as 
 wide as the door of mercy, and we pity those whose hearts 
 and doors are wider. We are much attached to the com- 
 mand of God and our sacred profession. We are not 
 blindly zealous, but by the light of Divine truth we stick 
 to the commands to a punctilio, and find rest to our souls. 
 And if we are condemned for doing right, so was our Lord 
 and Master, and we are not greater than He. We do not 
 assume infallibility; as mortals we are fallible, but the God 
 we worship and obey is infallible. This is the old way — 
 this is the good and right way. This is the foundation on 
 which christians can be agreed. Do not censure us for 
 continuing therein, but come, O! do come, and walk with 
 us, and let us rejoice together, and feel "a heavenly union." 
 We do not unchristian all others, but do believe there are 
 many precious christians of other denominations, but they 
 are undutiful — yet we love them, and wish them to do 
 
HISTORY OF SOUTH FORK ASSOCIATION. 33 
 
 well. Therefore, we are waiting with open doors, hearts 
 and hands to receive you. God commands you — Jesus 
 invites you — we are looking for you — you may come — you 
 can come — you ought to come — do pray come and let us be 
 agreed upon this precious living foundation- Jesus Christ, 
 His doctrine, and Holy Gospel ordinances. This is the 
 only foundation on which christians can be sweetly and 
 lastingly agreed. Therefore, we again say, come. "Be- 
 hold, how good and how. pleasant it is for brethren to dwell 
 together in unity." 
 
 Now to the God who is able to bring and establish all 
 christians upon this foundation, and give us sweetest union, 
 be honor and glory, forever. Amen. 
 
 October 13th, 1820. , Berryman Hicks. 
 
 domestic missions. 
 
 The Broad River Baptist Association to the 
 Churches in Union: — Grace be unto you, and peace from 
 God our Father, and the Lord Jesus Christ. We give 
 thanks to God, dearly beloved brethren, that His Divine 
 Spirit has awakened into notice among you a subject that, 
 in other sections of the country, has proved so fruitful in 
 advancing the cause of our Redeemer's Kingdom; as that 
 upon which, by resolution of last Association, we are 
 directed to write you this letter of love; i. e., the subject of 
 Domestic Missions. * * * * 
 
 That good may be expected to result from the preaching 
 of the gospel, it is presumed no christian will pretend to deny; 
 for the christian mind ever places too high an estimate 
 upon salvation of lost souls; and upon that assurance given 
 in our Holy Scriptures, where it is declared that it pleased 
 God, through the preaching of the Gospel, to save sinners, 
 not to be ready to confess its unequalled advantages to 
 society in general, and dying souls in particular; yes, ver- 
 ily, the glories of the upper world, arrayed in it a radiance 
 of loveliness, with the gloomy abodes of the lost, surrounded 
 with all their horrors and gloom have, by the discoveries 
 of truth through this medium, made too strong impressions 
 upon every believing heart not to implant therein a deep 
 
34 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 sense of its great worth to the children of men. It is need- 
 less, therefore, to trouble you further upon our first division 
 than to allude to it as occasion may require, in the prosecu- 
 tion of our labors. 
 
 How this gospel is to be preached to accomplish the 
 greatest amount of good, comes next to be considered. 
 Where shall we find directions to lead our minds to safe 
 conclusions in this important investigation? Upon making 
 this inquiry it seems to us that all minds, and all eyes, and 
 all hearts ought at once to turn to and be guided by the 
 great Illuminator of the world, the glorious Son of Right- 
 eousness, the Word of God. Yes, dear brethren, there % is 
 our sacred directory our unerring index, that stands ever 
 pointing out to us the way in which we should be found 
 traveling. By this blessed and holy standard we ought 
 daily to try ourselves, both in spirit and practice, regard- 
 less of the opinion of men, the interest of the world, or the 
 traditions and errors of the Fathers. Thus believing, we 
 proceed to invite your minds "to the law and to the testi- 
 mony" — if you will allow the word of God to be the law of 
 Zion, and the only safe rule, of the christian faith and 
 practice. * * * * * * 
 
 We have here, dear brethren, given a few Scriptural 
 quotations; many others of like import might be given to 
 guide your minds to safe conclusions, upon the subject in 
 question. Herein is presented the Christian model, the 
 Heavenly directory, the great polar star, that is always 
 calculated, when seen, to bring us safe to the haven of 
 truth, although for a time clouds of prejudice and error 
 may have concealed from view its leading advantages and 
 glorious directions. And now we ask, are not the views, 
 doctrines and practices therein taught and inculcated, mis- 
 sionary, both in deed and spirit? To convince you of this 
 fact, it will be sufficient here to notice a few leading truths, 
 contained in this descriptive illustration, characteristic of 
 missionary proceedings. First, you will observe that the 
 practice of our dear Saviour, when on earth, was to travel 
 and preach, that he was seen thus instructing the people in 
 
HISTORY OF SOUTH FORK ASSOCIATION. 35 
 
 the ship, in the temple, in the woods, in the people's 
 houses, private and public, from city to city, and from 
 house to house, and to preach His gospel throughout the 
 Jewish nation; that they being thus instructed left all their 
 worldty business — their ships, their nets, their homes, their 
 wives and children — and were seen at times attending upon 
 the ministry of their Lord and Master, that they might 
 learn of Him His doctrines and plan of life and salvation, 
 so that they would be able to teach others to observe what- 
 soever he had told them. At other times prosecuting their 
 journey, by His immediate appointment through the coun- 
 try, declaring this news of and salvation from house to 
 house, by night and by day, throughout the whole region 
 round about Jerusalem. Secondly, that, after the resurrection 
 these same ministers, with their successors, were directed 
 to go into all the world and to preach the Gospel to every 
 creature, to teach all nations, &c; and that in obedience to 
 this direction they went forth everywhere; that daily in the 
 temple and in even- house they ceased not to preach Jesus 
 Christ; that they gave themselves continually to prayer 
 and ministry of the word; passing through all quarters, 
 preaching the Gospel, exhorting the people to turn from 
 their sins, and confirming the brethren with many words. 
 That under this operation the Lord blessed their labors 
 abundantly, as you will see by reading the Acts of the 
 Apostles, where thousands upon thousands of souls are 
 represented as believing in Christ, and gladly accepting the 
 reigning influence of the laws of life and salvation, in their 
 dark and benighted minds. You will please notice again, 
 that the disciples and brethren were careful in their church 
 capacity to inquire and ascertain where the preaching of 
 the word was especially needed; that they were frequently 
 seen sending the ministers, chosen and chief men, such as 
 had ability and fitness, especially to meet the pending 
 emergency to preach the Gospel, teach the people, confirm 
 the brethren, dispel error, and establish the laws of the 
 King of Zion in the hearts of the people; and that in every 
 instance God owned and blessed their labors bv the imme- 
 
36 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 diate overshadowing of His mercy, and out-pouring of His 
 grace and love among the people where thej r labored. 
 
 With this light thus afforded through the medium of our 
 Holy Scriptures, so forcibly calculated to bring your minds 
 to rest upon truth thus clearly exhibited, we might here 
 close our address being persuaded of their superior claims 
 to the notice of all men. Nevertheless, we deem it expe- 
 dient, in confirmation of what we have above declared, to 
 lay before you a few facts connected with the history and 
 practice of the church from the time of the Apostles up to 
 the present moment. This we cannot do in detail as our 
 limits are too much confined. Eusebius, one of the great 
 writers of the third and fourth centuries, in giving the 
 history of the proceedings of the church up to this time, 
 bears direct testimony to the blessedness of this sacred prac- 
 tice. In speaking of the success of the missionaries, in 
 connection with the pastors under the name of evangelists, 
 says that under a celestial influence and this co-operation, 
 the doctrine of the Saviour— like the rays of the sun — 
 quickly irradiated the whole world; that presently the 
 sound of these inspired evangelists and apostles had gone 
 throughout every city and village, like a replenished barn 
 floor, churches were rapidly formed, abounding and filled 
 with members from every people; and that in this the 
 scriptures were fulfilled that said, "a nation should be born 
 in one day." The learned Doctor Mosheim, in his Eccle- 
 siastical History, speaking of the favorable events con- 
 nected with the procedure of the church in almost every 
 century, leaves ample testimony of the great results of mis- 
 sionary labors, representing that thereby great numbers were 
 brought to the light of the Gospel in almost every nation. 
 
 We observe, in the next place, that when the Saviour 
 sent His ministers to preach the Gospel to a dying world 
 of sinners, He did not leave them ( nor any other person 
 wishing to know the truth) in the dark, as to how their 
 temporal wants and needs were to be supplied; for in the 
 foregoing Scriptural quotations this subject is clearly set 
 forth, for you will perceive there that in the very first 
 
HISTORY OF SOUTH FORK ASSOCIATION. 37 
 
 dawning of the day of grace the Saviour in his practice and 
 in His appointment, was careful upon this very point — so 
 as to give information that while His ministers were per- 
 forming their laborious duties with deep anxiety of soul, 
 He, the King of Zion, declared that they had a right to 
 their reasonable support among the brethren and people; 
 that they need not be careful about gold nor silver, nor 
 brass nor scrip, nor clothes, nor provide themselves where- 
 with, for the laborer was worthy of his meat— was worthy 
 of his hire — meaning clearly, that their needs as to gold, 
 silver, &c, should and ought to be supplied by the people; 
 and declaring at the same time most emphatically that what- 
 ever was done to them should be taken as done to Himself, 
 and particularly noticing that it should be more tolerable 
 for Sodom and Gomorrah, in the day of judgment, than for 
 such as refused to receive the minister with his offers of 
 mercy, and to obey the directions given in this sacred Law 
 of His Divine Kingdom. In support of this ordinance of 
 the blessed Saviour, the Holy Spirit instructed that eminent 
 Apostle Paul to say to the church, that they that are taught 
 in the Word, ought to communicate unto them that teach- 
 eth in all good things, (see Gal. vi, 6;) as. also, in i Cor. 
 9th chap., where he says: "Have we not power to eat and 
 drink? Have we not power to lead about a wife or sister? 
 Who goeth a warfare at any time at his own charges? Who 
 planteth a vineyard and eateth not of the fruit thereof; or 
 who feedeth a flock and eateth not of the milk of the 
 flock?" Say I these things as a man or saith the law the 
 same also, for it is written in the law of Moses, "Thou 
 shalt not muzzle the mouth of the ox that treadeth out the 
 corn." Doth God take care for oxen, or saith it altogether 
 for our sakes? For our sakes, no doubt, that he that 
 ploweth should plow in hope, and he that thresheth in hope 
 should be partaker of his hope. If we have sown unto you 
 spiritual things, is it a great thing that we shall reap your 
 carnal things? Do you not know that they who minister 
 about Holy things, live of the things of the temple, and 
 they which wait at the altar are partakers with the altar? 
 
3S HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Even so hath the Lord ordained that they who preach the 
 Gospel, should live of the Gospel. 
 
 May the Lord give you understanding in all things, and 
 hearts to do His will, and prosper you most abundantly in 
 the Spirit and love of the Gospel of peace, for the good of 
 souls, and the sake of our blessed and Divine Redeemer. 
 
 October 19th, 1845. Wade Hill. 
 
 CHAPTER II. 
 
 The King's Mountain Association. 
 
 The King's Mountain Association was formed in 1851 *of 
 thirteen churches dismissed from the Broad River Asso- 
 ciation. None of these churches were in the South Fork 
 territory, yet the Association considered the "destitution" 
 of this section and endeavored to occupy it. 
 
 In 1853 the Association resolved, "That this Association 
 appoint two ministers to labor, each one month or more, in 
 the destitute section of country northeast of this Associa- 
 tion, extending as far as the Catawba River, and that they 
 be paid the sum of twenty dollars per month by the Asso- 
 ciation." Elders Dove Pannell and Josiah Suttle were ap- 
 pointed missionaries. 
 
 1854. Long Creek church from the Broad River Asso- 
 ciation, joined this Association. The missionaries to the 
 "Catawba Valley" were continued. 
 
 1855. Olivet church, from the Catawba River Associa- 
 tion, and Lebanon, a church organized by the missionaries, 
 were received. 
 
 LEBANON. 
 
 Lebanon, in Catawba county, at the Little, or Anderson, 
 Mountain, is on the "State Road," twelve miles from Lin- 
 colnton and about the same from Newton. The "State 
 Road" was located by order of the Provincial Legislature 
 in 1762, and led from Salisbury via Beattie's Ford and the 
 present sites of Denver, Maiden, and Keeversville, to Mor- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 39 
 
 gan-town. The house has always been a "union" building 
 and the church has never exerted much inflnenee as a Bap- 
 tist church, but has nearly always been a missionary point, 
 without preaching, unless aided by the Association. 
 
 Lebanon was first an arm of Olivet and Wade Hill was 
 among the first preachers. It attained a membership of 
 sixty-four in 1869. It was supplied by Jeptha Clark, G. J. 
 Wilkie, L. M. Berry, Logan, Cansler and other mission- 
 aries. 
 
 When Macedonia was organized in 1S70, the clerk, 
 deacons and many of the members united with it. Leba- 
 non never reported again to the Catawba River Association, 
 although the missionary visited them in 1873-4. He, by 
 direction of the Executive Committee, advised them to 
 disband but the few sisters who still held membership here 
 refused to do so. 
 
 The tract of land on which the house stands was first 
 given to the Lutherans and a church built. Before this 
 church became unfit for use, the Methodist and Baptists 
 began to preach here and repaired the house. Since then 
 it has been a "free" meeting house. 
 
 ORE BANK CHURCH. 
 
 There was a "free" church at the Ore Bank in which 
 the Baptist preached from its erection, about 1834 or 35, 
 until it became unfit for use, about i860. 
 
 Clark, Bandy, Kirksey, Hill, Logan, Suttle, Cansler, 
 Pannell, and perhaps other Baptist ministers, preached here 
 and at Lebanon. 
 
 This year a Missionary Board was appointed to manage 
 the work. Elder Ransom P. Logan was appointed mission- 
 ary and the churches requested to send up contributions to 
 the next session to defray the expenses of the Mission to 
 the Catawba Valley. 
 
 1856. Thessalouici, from the Catawba River Association, 
 united with the Association. Elder Logan was appointed 
 missionary, and Thessalonica, Lebanon and Corinth as- 
 signed him as a field. 
 
 1858. The Association met with Olivet church. 
 
40 HISTORY OP SOUTH FORK ASSOCIATION. 
 
 1859. Lincolnton, a new church, was received. 
 
 LINCOLNTON CHURCH. 
 
 From 1772 to 1776 Patrick Moore, of South Carolina, 
 preached regularly in the neighborhood of Mt. Zion church 
 (King's Mountain Association) some twelve miles west of 
 Lincolnton, towards Shelby, and at other places in this 
 region. 
 
 A very profane man named Wacaser professed conversion 
 at one of Moore's meetings, but afterwards went back to his 
 profanity. On his next appointment, Moore preached five 
 hours endeavoring to "restore" Wacaser. All the congre- 
 gation gradually left, Wacaser being the last to go. As he 
 arose to leave, he remarked "Brother Moore, when you 
 are through, lock the door and put the key above it." Some 
 of Wacaser' s descendants are now members of Mt. Zion 
 church. 
 
 Hugh Quin preached at Thessalonica, Mt. Ruhama, 
 Lincolnton and other points from 1825 to his removal to 
 Georgia in 1S35. The latter part of his time he lived about 
 one and a half miles from Lincolnton. He is probably the 
 first Baptist to preach regularly at Lincolnton. The "Wan- 
 dering Pilgrim," J. Alonzo Webb, next preached here, 
 1850-51. Then came Wade Hill, as missionary of the 
 King's Mountain Association. L. M. Berry came in 1858. 
 May 28th, 1859, he organized the church with the following 
 members: L. M. Berry, John Killian, Martha Berry, Cath- 
 arine Johnson, Frances Cansler, Rhoda J. Crawford, Maria 
 Parker, E. N. Shuford, Frances Courtney, Nancy Craw- 
 ford and nine colored members. The organizing presby- 
 tery was Elders Wade Hill, P. Nicholson and L- M. Berry. 
 
 Berry continued as pastor until 1867, when he removed to 
 Missouri. 
 
 Elder Wade Hill was pastor in 1869 and '70, and 
 preached in the lower room of the Masonic Hall. 
 
 1867. Elder J. K. Howell, Missionary of North Caroli- 
 na Baptist State Convention, preached. 
 
 1 87 1. Elder N. B. Cobb came as pastor, lived in the 
 town, reorganized the church. He procured permission to 
 
HISTORY OF SOUTH FORK ASSOCIATION. 4 1 
 
 use the Lutheran German Reformed Church house, known 
 as the "white church" and probably the first church built 
 in Lincolntou. It stood where the new Lutheran church 
 is. The seats were remodelled to make them more com- 
 fortable. He left in 1873. 
 
 The lot for the church was purchased during his pasto- 
 rate. Then there was no regular preaching until after the 
 formation of the South Fork Association. 
 
 Mrs. Caroline E. Brevard lived here from 1865 to 1870 
 and was the most usefid member. She was succeeded by 
 Mrs. Amanda Finch, formerly of Petersburg, Va., who 
 removed to the vicinity of Lincolnton during the war, and 
 to the town in 1S68, and is still actively engaged in the 
 Master's work. In the days of its weakness this sister 
 looked after the interest of the church and the preacher. 
 
 Elders Rollins and Suttle were the missionaries. 
 
 1861. The Association met with Lincolnton church. 
 Bethel, a new church in Iredell county, near the Catawba 
 River, was received. The King's Mountain had extended 
 entirely across the territory of the Catawba River Associa- 
 tion and organized a church beyond the river. 
 
 1862. Elders Lewis McCurry and L. M. Berry, the mis- 
 sionaries, reported the prospect as encouraging and that the 
 mission should be continued. 
 
 1863. Long Creek was dismissed to the Catawba River 
 Association. 
 
 L. M. Berry continued as missionary until 1867. 
 
 1867. The Association met with Thessalonica. 
 
 1868. - Delegates were appointed to the North Carolina 
 Baptist State Convention. 
 
 1 87 1. The Association met with Bethel. 
 
 1877. The church at Gastonia was received. 
 
 1880. Dallas, a new church, and Dong Creek, revived, 
 were received. 
 
 1882. Leonard's Fork w T as received. 
 
 1893. Gastonia and Dallas dismissed to the South Fork 
 Association. 
 
42 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 1897. Leonard's Fork dismissed to the South Fork As- 
 sociation. 
 
 The missionaries of the King's Mountain Association 
 seem to have confined themselves, with little exception, to 
 the territory north of the old stage road from Iyincolnton via 
 Beattie's Ford. 
 
 CHAPTER III. 
 
 Catawba River Association, 1827-1878. 
 
 The Catawba River Association was organized November 
 16th, 1827. 
 
 CONSTITUTION. 
 
 i. This Association shall be called " The Catawba River 
 Baptist Association. ' ' 
 
 2. The grand object of this Association shall be the glo- 
 ry of God and the salvation of sinners. 
 
 3. This Association ought not to have, and shall not 
 have, any power to legislate; but may frame rules and de- 
 vise plans, as an advisQry council, for the faithful adminis- 
 
 . tration of the law of Christ. 
 
 4. This Association shall be composed of delegates chos- 
 en by the churches, and recommended by letters from their 
 respective churches. 
 
 5. The officers of this Association shall be a Moderator 
 and Clerk who shall be elected annually by ballot — a major- 
 it}' of votes required to elect. 
 
 6. No person shall be eligible to office who is not a 
 member of this body. 
 
 7. It shall be the duty of the Moderator to preside in all 
 meetings for business, and the Clerk shall be required to 
 keep or make a faithful record of all the transactions of the 
 Association, and may act as Treasurer at the request of the 
 Association. 
 
 8. Newlv constituted churches raav be received as con- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 43 
 
 stituent members of this body upon giving satisfactory evi- 
 dence of their orthodoxy in faith and practice. 
 
 9. This Constitution may be changed, or amended, at 
 any time by two-thirds of the members concurring. 
 
 10. Each church shall be entitled to three delegates, 
 who has fifty members and under, one more delegate for 
 each twenty-five members over fifty. 
 
 The following churches composed it: — Ebenezer, Bill's 
 Creek, Head of Broad River, Mountain Creek, and Big 
 Spring, Rutherford county; Mt. Ruhama, Lincoln (Cataw- 
 ba) county; Silver Creek, Burke county; New Bethany, 
 Iredell county, from the Broad River Association; Head of 
 Yadkin, King's Creek, Globe and Lower Creek and Union, 
 in Caldwell (then Burke) county, from the Yadkin Asso- 
 ciation. 
 
 Elder E. A. Poe is mistaken in his history of the Cataw- 
 ba River Association (1867) in stating that all these 
 churches came from the Broad River Association. 
 
 Smyrna and North Catawba, both in Burke County, 
 united with the Association next year. 
 
 It will be noted that all the Broad River churches, except 
 Smyrna, which was six miles distant, were on the southern 
 side of the Catawba river, or within one mile of the river 
 (New Bethany and North Catawba), showing that, with 
 one exception, the river had been observed as the boundary 
 of the Broad River Association. 
 
 The membership of the churches composing the Associa- 
 tion amounted to 482. 
 
 At the first session, resolutions were adopted recommend- 
 ing religious services in the churches on Christmas and the 
 Fourth of July, and appointing the first Thursday in 
 August (the day of the State election) "a day of humilia- 
 tion, fasting and prayer for the interposition of the Holy 
 Spirit in stilling the party rage that appears to abound res- 
 pecting the presidential election." 
 
 This was the John Quincy Adams and Andrew Jackson 
 campaign. The Fourth of July and Christmas were gener- 
 
44 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 ally seasons of drunkenness and debauchery. This effort 
 was to employ the time in better behavior. 
 
 Mt. Ruhama is the only church located in South Fork 
 territory. We are, therefore, only concerned with its history. 
 
 In 1827, Mt. Ruhama established an "arm" where Thes- 
 salonica church is located. In 1829, a church was organiz- 
 ed which united with the Association in 1830; membership, 
 10; Henry Rhodes and J. Wacaser, delegates. It is on the 
 road leading from Newton to Shelby, about nine miles from 
 Newton . 
 
 1830. The Association met with Mt. Ruhama. Sharon 
 church with 21 members was received; Elders D. L,. Farr, 
 John Lowe and Bro. E. Abernethy, delegates. 
 
 SHARON. 
 
 Sharon was located where Iron Station is now. The Sta- 
 tion was first called "Sharon," but was changed, after the 
 War, to Iron on account of the "iron works" near by. The 
 house was of logs and of about 20 by 24 feet dimensions, with 
 a small, high pulpit. It stood where the old store of Rendle- 
 man & Smith now stands. It was pulled down about 1880, 
 when this store, which had formerly been the depot, was 
 removed to its location. The graveyard was between the 
 church and J. C. Dellinger's residence, but all traces of the 
 stones marking the graves have disappeared. "Tents" were 
 built and campmeetings held here several years. 
 
 Sharon reported 22 baptisms in 1831, and a membership 
 of 50. This was its highest figure, the membership rarely 
 exceeding 25. It continued to report to the Association 
 until 1 84 1. During this time it reported 57 baptisms. It 
 was served as pastor by D. L. Farr, John Lowe, Jeptha 
 Clark, Alex. Abernethy and others. Randolph Barnett 
 appears as a delegate in 1833-4. 
 
 ELDER JOHN LOWE. e 
 
 Elder John Lowe first appears as a delegate from Mt. 
 Ruhama in 1829. In 1830, he was a delegate from Sharon, 
 also in 183 1-2. He then resided about a mile west of Iron 
 Station, about where Mr. William Troutman lives. In 1833, 
 he removed to Mecklenburg county, in the vicinity of Hun- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 45 
 
 tersville, and appears as a delegate from Rocky River in 
 1833-4-5-6. He died in 1836. Mrs. James Mullen and 
 Aaron Lowe, of this county, are his children. His father 
 gave the land on which Sharon was built. He was respect- 
 ed as a man of integrity and served the Master with faith- 
 fulness. He had been pastor at Sharon, Long Creek, 
 Hebron and Rocky River churches. 
 
 DAVID D. DERR. 
 
 On the roll of delegates to the Catawba River Associa- 
 tion, as compiled by Rev. E. A. Poe in 1867, from 1828-35 
 occurs D. L. Farr. Brother Derr (pronounced Darr), 
 being a Dutchman, was called " Tavey Tarr. " " Tarr " 
 was the accepted pronunciation until after the war. Brother 
 Derr was a brother of Valentine Derr, (Felty Tarr,) known 
 to our older citizens, and was reared near Stanley Creek. 
 The clerk, or the printer, changed "Tarr" to "Farr." 
 He first appears as delegate from Mt. Ruhama, 1828-9; 
 afterwards from Sharon, 1830-35; was one of the presbytery 
 that organized Olivet. He moved to Alabama about 1836. 
 He and Elder John Lowe seem to have been associated in 
 their work while in the Catawba River Association. 
 
 ROCKY RIVER CHURCH. 
 
 1832. Rocky River church, Mecklenburg county, united 
 with the Association. It was located three miles from 
 Huntersville's present site. Adam Torrence and Job Cash- 
 ion, delegates. Membership, 26. It continued a member 
 until 1850, when it was dissolved by a presbytery sent by 
 the Association. It had not been represented since 1841. 
 Elder John Lowe seems to have been its pastor, and was 
 delegate to the Association, 1833-4-5-6. It only reported 
 seven baptisms during its existence.* 
 
 OLIVET. 
 
 1833. Olivet church was received. It was constituted 
 August 17th, 1833. Presbytery: — S. McReary. from Hope- 
 
 *N. B. This church was not in the South Fork hounds, hut I have 
 recorded it. as there were so few churches in Mecklenburg, for the use 
 of future historians of Mecklenburg churches. 
 
46 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 well, S. C; Hugh Ouinn, Thessalonica; Wm. Richards, 
 New Bethany; D. L. Farr and John Lowe, Sharon. It was 
 in Lincoln (now Catawba) county, about a mile from Sher- 
 rill's Ford, on the Catawba river, on the lands of Josephus 
 Turner, near where Cornwallis camped in the Revolution- 
 ary War. It was a log house of good size, and stood until 
 the church was removed to its present site in 1888. Mem- 
 bership, 17; David Setzer, delegate. Hugh Ouinn, Paul 
 Phifer and others had preached at Smyrna, which was then 
 a "free meeting-house" (now a German Reformed), and at 
 residences in the neighborhood of where the church was built. 
 An arm of Mt. Ruhama was established here. Hugh 
 Quinn was the first pastor. He was succeeded by Paul 
 Phifer. Elder Wade Hill, at that time missionary of the 
 Missionary Society of the Broad River Association, was 
 pastor from 1S47 to 1S51; A. J. Cansler, 1852-53; R. P. 
 Logan, missionary of the King's Mountain Association, 
 
 I854-57- 
 
 In 1854, Olivet joined the King's Mountain Association. 
 Isaac Oxford was pastor, 1857-8; L. M. Berry, 1859-67. 
 He organized Bethel church in Iredell county, and thereby 
 withdrew nearly every one of the members of Olivet who 
 were financially able to contribute to its support and it never 
 rallied from the loss before the discontinuance of sendees. 
 E. Allison was pastor 1868; J. K. Howell from 1869 until 
 sendees were discontinued. 
 
 Lebanon and Providence were "arms" of Olivet before 
 they were constituted churches. 
 
 Among the earliest members were David Setzer, David 
 Fisher, William Litton, John and James Clarke, and James 
 Bynum, with their wives. 
 
 I am indebted for valuable aid in preparing this sketch to 
 Brother J. Brown. 
 
 1834. The Association met with Thessalonica. It was 
 eleven miles from Newton, on the Shelby road, about 200 
 yards from where Zion, M. E. , church is now located. 
 
 Union, (Mountain Meeting House, ) in Lincoln, joined by 
 letter from the Broad River Association; membership, 20; 
 
HISTORY OF SOUTH FORK ASSOCIATION. 47 
 
 Elders Alexander Abernethy and Ransom P. Cloud, dele- 
 gates. 
 
 Sharon church "sent up" a query: — "Is it consistent 
 with the rules of the Baptist Church for one of her regular- 
 ly ordained ministers to fill the office of sheriff?" Answer: 
 — "We are only an advisory council and have no right to 
 dictate to our brethren what shall be their vocation. We 
 would advise them not to entangle themselves more than 
 they can possibly help." 
 
 HUGH QUINN. 
 
 Hugh Quinn was a member of Buffalo church, York 
 county, S. C. He appears as a lay delegate to the Associa- 
 tion in 1820, and as a minister in 1823; was clerk in 1827. 
 He appears as a delegate from Mt. Ruhama, in the Catawba 
 River Association, in 1828-9-30, and from Thessalonica in 
 1 83 1 -4. He preached the introductory sermon in 183 1-2 
 and 1834; was moderator in 1834. He followed Hosea Hol- 
 combe and Humphrey Posey as a pioneer preacher in east- 
 ern Catawba and Lincoln counties, and was one of the most 
 useful missionaries. He emigrated to Georgia in 1834. 
 The Association granted him letters of recommendation. 
 He lived, while within our bounds, one and a half miles 
 west of Lincolnton. Logan (Sketches of Broad River Asso- 
 ciation) places him at Ellis' (formerly Quinn's) Ferry on 
 Broad river in Cleveland county, prior to this. 
 
 MACEDONIA. 
 
 1835. Macedonia church, Lincoln county, was received. 
 Membership, 25; B. T. Kirby and Randolph Barnett, dele- 
 gates. The church house was known as "Sign Board 
 Church," was on the stage road from Lincolnton to 
 Beattie's Ford, about a mile west of Vesuvius Furnace, 
 nine and a quarter miles from Lincolnton. The "sign 
 board" on the pine tree indicating this distance, gave rise 
 to the name. It was where the road turns off that leads, 
 via Mullen's Store, to the Ore Bank. 
 
 Randolph Barnett, who formerly belonged to Sharon, 
 joined Macedonia at its organization. The Baptist preach- 
 
48 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 ers passing through the country frequently preached at his 
 residence. He was by trade a moulder, or ' ' potter, ' ' and 
 worked for Gen. Joseph Graham at Vesuvius Furnace. 
 Gen. Graham was an elder in the Presbyterian church. He 
 was fond of Barnett and had confidence in him as a man 
 and a christian. He gave Barnett a deed for an acre of 
 land near where Sign Board was, on which to build a church 
 house. The deed was never recorded, but was supposed to 
 have been carried to Missouri by one of the members and 
 was lost. Barnett and his associates built the wall of a 
 good log house on the tract. Gen. Graham died soon after 
 this, and, there being no deed, the land was lost to the 
 parties. It came, some years after this, into the posses- 
 sion of Mr. Killian and the logs were used to build his 
 barn. 
 
 Macedonia joined with the Methodists and built "Sign 
 Board Meeting House," which was called Union. 
 
 Macedonia continued a member of the Association until 
 1852, when it was dissolved by a presbytery appointed by 
 the Association, who found its pastor, " B. T. Kirby in 
 disorder and dissolved the church." 
 
 B. T. KIRBY. 
 
 Kirby was ordained by Bethesda church, Broad River 
 Association, in 1831. He served. L,ong Creek as pastor 
 until 1835, when "evil reports" wtre circulated concerning 
 him. He seems to have moved about this time to Mace- 
 donia. He became very intemperate, frequently appearing 
 at church intoxicated and on one occasion bantered Jeptha 
 Clark for a fight. His conduct led to the action of the 
 Association. 
 
 During the existence of the church there were 36 
 baptisms. 
 
 The Methodists, in 1876, moved the house to Lowe's 
 church, which stood where Marvin is now, about one mile 
 from Kidsville. When the new house was built, the old 
 one was sold and is now a barn on Mrs. Paine 's plantation. 
 
 The objects of the Baptist State Convention were called 
 
HISTORY OF SOUTH FORK ASSOCIATION. 49 
 
 to the attention of the Association by Elder James Thomas. 
 Action on the subject was left to the individual churches. 
 
 1836. At the request of Macedonia a presbytery was 
 appointed to examine and ordain Jeptha Clark. Jeptha 
 Clark was an active minister for more than forty years. 
 He died 1872. His education was very limited and his 
 gifts meagre. He was a poor preacher. His character was 
 above reproach; all had confidence in his integrity. To the 
 best of his ability he served the Master. He preached at 
 Macedonia, Mt. Ruhania, Thessaloniea, Lebanon, Olivet, 
 New Bethany, and in fact, at almost every church in eastern 
 Lincoln and Catawba in his day. 
 
 Elder John Culpepper, the celebrated preacher and con- 
 gressman, attended this session. 
 
 1837. The Association advised Silver Creek church and 
 all other churches in her bounds, destitute of preaching, to 
 call upon whatever minister they preferred and to compen- 
 sate him for his labor. 
 
 1840. Met with Olivet. A circular letter opposing 
 "feet washing" as a church ordinance, was rejected by a 
 vote of 27 to 21. This service continued in some of the 
 churches for some years after this. The last time I have 
 found it definitely ordeied was at Mt. Ruhama in 1854. 
 
 1841. Met with Union, in Lincoln, (Mountain Meeting 
 House), but no delegates are recorded in Poe's History 
 from this church. It had been organized by Hosea Hol- 
 combe in 18 15. Alexander Abernethy succeeded him as 
 pastor and served as such for fifty years. He was the only 
 delegate, with one or two exceptions, that ever represented 
 it in an Association. I have no data as to its history while 
 a member of the Broad River Association. There were 
 only four baptisms in seven years. Alexander Abernethy, 
 Miles Abernethy, David Baker, Richard, John and Middle- 
 ton Rockett, and their families, were among its members. 
 The membership was about twenty. * 
 
 About this time, the place of meeting was changed six or 
 eight miles, to near Alexander Abernethy \s residence, in 
 Burke count} 7 , and the church appears in the 1843 minutes 
 
50 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 as Union in Burke. This has caused it to be mistaken for 
 Union in Burke, one of the constituting churches of the 
 Association, which still exists as a member of the Caldwell 
 county Association, which holds its session this year (1900) 
 with it, Caldwell having been formed in 1841 partly from 
 Burke county. 
 
 Macedonia sent a query: — "Would it not be necessary for 
 the Catawba River Association to have an established 
 Hymn Book?" Answer: — "We think not." 
 
 1843. Elder N. A. Purefoy attended this session as a 
 visiting minister. 
 
 1845. New Bethany church requested a presbytery to 
 examine and ordain R. H. Carskadon. 
 
 1846. The presbytery reported that they had not 
 attended, as they had noticed that the church had called 
 Elder W. Garner and he had ordained Carskadon. There 
 was discussion of this "irregular ordination." New 
 Bethany expressed a willingness to submit to the opinion of 
 the Association. After advising New Bethany and all 
 other churches to be guarded against disorderly ordinations, 
 and expressing their special disapprobation of the action of 
 said church, the matter was dismissed. This man is 
 published in the minutes of 1849 as a deposed minister and 
 excluded member. 
 
 1847. Met with Mt. Ruhama. 
 
 1848. The messengers from French Broad Association 
 rejected, because it corresponded with Big Ivy, a "Free 
 Will" Association. 
 
 Request from Mt. Ruhama:— Answer: — "Advised them 
 to call the preacher of their choice, and if they would 
 remove the difficulties out of his way he would come and 
 preach to them." 
 
 1850. R. H. Moody is elected clerk. 
 
 1 85 1. R. B. Jones is present as a visiting member and 
 preaches on Sunday. 
 
 1852. Providence church is received; 54 members, 24 
 baptisms. R. B. Jones appears as pastor. 
 
 At the request of Thessalonica church, a protracted 
 
HISTORY OF SOUTH FORK ASSOCIATION. 51 
 
 meeting was appointed with Elders Wade Hill, A. J. 
 Cansler, T. Craig, N. Hilderbrand, R. B. Jones, and R. H. 
 Moody as preachers. 
 
 PROVIDENCE CHURCH. 
 
 Providence church is in Catawba county, two miles from 
 where Catawba Station is now. It was organized by R. B. 
 Jones, working as missionary of the North Carolina Baptist 
 State Convention. It had been an arm of Olivet. Among 
 its earliest members were D. C. Cochrane, H. R. Curtis, 
 Reuben Hamilton, T. J. Hamilton, Franklin Setzer, Henry 
 Baker and Jesse Walden. 
 
 "Resolved, That we invite no unbaptized person into our 
 pulpit. 
 
 "Resolved, That we recommend to the churches to 
 remunerate those that preach to them at union meetings. 
 
 "Resolved, That we make some arrangements to supply 
 the reading community with such books as will be calcu- 
 lated to promote true piety, dispel error and build up the 
 faith in the minds of the people in our bounds. ' ' 
 
 The churches were recommended to contribute a "book 
 fund," and P. Warlick, H. R. Curtis and A. Abernethy 
 appointed a board to manage the fund. 
 
 The clerk was ordered to pay over the money collected 
 for the Missionary cause to the agent of the State Con- 
 vention and that it be devoted to Domestic Missions. 
 Amount $17.43. 
 
 This is the first session where money for missionary 
 purposes was proposed. 
 
 1853. Owing to the feeble condition of Thessalonica 
 church, a committee was appointed to visit the church and 
 dissolve it if thought advisable. 
 
 1854. Met with Olivet church. Olivet is dismissed to 
 the King's Mountain Association. There had been 28 
 baptisms in its twenty years of existence. Union asked for 
 a letter without stating where she desired to join. The 
 letter was refused and fellowship withdrawn from the 
 church on account of anti-temperance principles held and 
 practiced by some of its members and tolerated by her. 
 
52 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 A collection for missions, amounting to $13.51 was taken 
 on Sunday and paid to the agent of North Carolina Baptist 
 State Convention. 
 
 The Catawba River Baptist Publication Society was 
 organized to more thoroughly execute the resolutions 
 adopted in 1852. 
 
 1855. R. B. Jones moderator. Bruington was received. 
 
 BRUINGTOX. 
 
 This, when organized, was about two miles from the site 
 of Mt. Holly. R. B. Jones, as missionary under the 
 appointment of the North Carolina Baptist State Con- 
 vention began preaching at the public school house in 
 the vicinity of where Mt. Holly now stands. The school 
 committee, none of them being Baptists, closed the school 
 house against him. Mr. Ezekiel West, a citizen of the 
 neghborhood, who was not a professor of religion, but who 
 was on the contrary, regarded as one of the most wicked 
 men of the community, granted him the use of a house 
 on his farm. The meeting was continued; his labors 
 blessed; and Bruington church constituted. Mr. West 
 gave the church an acre of land on which the house was 
 built. 
 
 During the sen-ices, Mr. Jones took a collection for 
 missions. Brother Adolphus Hovis was a lad 12 or 14 
 years of age; his mother a widow and he hired out to 
 sendee to aid in supporting the family. He had but 
 one quarter of a dollar, this he handed to Bro. Jones, who 
 on receiving it said, "God bless you my son. He will 
 reward you one hundred fold." The next Saturday after- 
 noon, as Bro. Hovis was going from the place where he 
 was working to his mother's, he stopped at a branch to 
 wash his feet. A bunch of bullrushes being in his way, 
 he pulled it up and on the bottom of it was two quarters of 
 a dollar. He scratched up the bottom of the branch all 
 around the place, but found no more than his one hundred 
 fold. 
 
 Bruington was named for R. B. Jones, his name being 
 Robert Bruington Jones. It had 60 members at its organi- 
 
HISTORY OF SOUTH FORK ASSOCIATION'. 53 
 
 zation. This gradually increased until 1866 it had 504. 
 This, principally from the dismission of colored members in 
 1866-7, was reduced to 230 in 1868. 
 
 ROBERT BRUINGTON JONES. 
 
 R. B. Jones was reared in Person county. Was a soldier 
 in the Mexican War. Afterwards became a preacher. 
 His labors form one of the most important chapters in the 
 history of the Baptists of the State. It is to be hoped 
 some one will gather together an account of them and pub- 
 lish for the benefit of the denomination. He labored as a 
 missionary of the North Carolina Baptist State Convention 
 in the territory of the South Fork Association, 1851-7, from 
 Bruington to Warlick's, preaching at all the churches and 
 frequently at residences. He was a bold fearless expounder 
 of the bible. He met with much opposition; was frequently 
 disturbed in his services; sometimes when a place had been 
 prepared for baptizing, stumps, brush, or logs were thrown 
 in by the evilly disposed. His conduct commanded the 
 respect of all good people and his ability as a preacher was 
 acknowledged by all. He attended the sessions of the Asso- 
 ciation, 1 85 1 as a visiting minister; 1852-53-54-55 as a dele- 
 gate from Providence, and in 1856 as a delegate from 
 Bruington. He preached the introductory sermon in 1854 
 and 1856. He was appointed to preach on Sabbath each 
 session that he attended. He was moderator in 1855-6. 
 He was pastor at Providence 1852-6, and at Bruington, 
 1855-6. He married Miss Catharine, daughter of Deacon 
 Phillip Warlick, for whom Warlick's is named. He was 
 principally instrumental in reorganizing Union I in 1854-5. 
 He left this section to labor in other fields about 1857, and 
 died at Wake Forest, 1868. His widow and one son are 
 now members of Warlick's. 
 
 The missionary sermon and collection at 11 am, Sunday 
 seems to be an established order. Collection $20.80. 
 Delegates are appointed to the Western Convention. 
 
 "Whereas the Western Convention has appointed Elder 
 R. H. Moody to preach as missionary within the bounds of 
 this Association, 
 
54 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 "Resolved, That we request the churches of this Asso- 
 ciation to contribute toward his support and him to aid 
 in the circulation of literature of Catawba River Publication 
 Society." He was appointed colporteur by the Society. 
 
 1856. Thessalonica dismissed to King's Mountain Asso- 
 ciation. There had been 38 baptisms in the 27 years since 
 its organization. 
 
 Elder Thomas Carlton had been appointed missionary in 
 our bounds by the Western Convention. The members of 
 the churches were requested to send at leist ten cents per 
 member to pay him. 
 
 The following resolution was adopted: — "Whereas, some 
 dissatisfaction has arisen with regard to our action relative 
 to Union church; Resolved, That ' we are willing to 
 restore said church on condition those members in said 
 church who are engaged in making, vending or using as 
 a beverage ardent spirits, abandon said practice. ' ' 
 
 Elder R. H. Moody offered the following which was 
 adopted: — 
 
 "Viewing the condition of the Catawba River Baptist 
 Association in regard to literature and general intelligence, 
 and desiring the truth of God to be richly embellished, 
 with human as well as divine wisdom, therefore, 
 
 "Resolved, That we establish a preparatory school at the 
 Mountain Spring for the benefit of the Association and the 
 Baptist family in general." 
 
 This spring is at Anderson's Mountain, in Catawba 
 county. Union is mentioned as Warlick's Chapel. 
 
 1857. Met with Providence. Elder Elias Dodson 
 attended as agent of the Foreign Mission Board. The 
 practice of writing circular letters was discontinued. 
 
 CIRCULAR LETTERS. 
 
 Circular letters seem to be almost coeval with the organi- 
 zation of Associations. The practice came to us from the 
 Broad River, which had doubtless learned it from the 
 Bethel, and, perhaps, it from the Charleston. 
 
 In the constitution, or "system," of the Broad River 
 Association, adopted in 1800, is the following: 
 
HISTORY OF SOUTH FORK ASSOCIATION. 55 
 
 "A circular letter should be written and sent to all the 
 churches in confederation, containing such instruction, 
 information and advice as may be thought most suitable 
 and with which should be sent the printed transactions of * 
 the Association." 
 
 Some brother, not always a minister, was appointed to 
 write the letter and a subject assigned him the year 
 previous. He read the letter at the next session of the 
 Association and it was discussed and adopted, or amended 
 and adopted, or rejected, by vote of the Association. 
 
 The ability with which the doctrines of the Bible were 
 explained and disseminated is remarkable. A book denom- 
 inated "The Faith of the Fathers," and composed of the 
 circular letters of the Associations, would be the most valu- 
 able aid to our young ministers that could be produced. 
 
 The circular letter was re-adopted next year, and 
 continued until 1870. 
 
 Visiting ministers, or correspondents, generally carried 
 copies of the minutes of their Associations. The Catawba 
 River reserved 75 copies for this purpose. The Association 
 appointed a committee to distribute them among the 
 churches of the Association, as there was not enough of 
 each for all. 
 
 Agreed to open books of subscription for a High School 
 at Smyrna, North Catawba and Mountain Springs. 
 
 "Resolved, That we recommend our preachers to preach 
 a sermon annually on benevolence." 
 
 1858. Met with Union, then for the first time called 
 Warlick's. The subscriptions for the academy were in 
 favor of North Catawba. It was built and tendered to the 
 Association this year. Elder James Brumfield appears as a 
 transient minister. 
 
 It will be noted that fellowship had been withdrawn from 
 Union church in 1854. It is now to be noted that the 
 Association should have met with it under the circum- 
 stances. Saturday afternoon, was specially set apart to 
 permit Elder Alex. Abernethy to address the body. He 
 spoke for over an hour with language affectionate and 
 
56 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 appropiate for the occasion. When speaking of the mis- 
 sionary and temperance questions, he expressed an appro- 
 bation of the use of all means to spread the gospel far"and 
 near and that total abstinence from ardent spirits is the 
 only safe-guard to the church; that upon these grounds his 
 church de?ired again to bt united to the Association. 
 Union church was again received into the Association upon 
 the principles explained by Bro. Abernethy. He was 
 appointed to preach on Sunday. His name again appears 
 among the ministers in the Association. It had been 
 dropped when Union was excluded. The church reported 
 47 members in 1854, when excluded; it returned with 20. 
 
 We find committees on Temperance, Education, Home 
 Missions, Foreign Missions, Sabbath Schools and Periodi- 
 cals appointed; they do not appear to have submitted any 
 reports and were continued until next year. Committees 
 on the different "objects" were appointed at all subsequent 
 sessions. The opening of Sabbath schools in all the 
 churches was recommended. 
 
 1859. Elder E. Dodson is present and an hour is set 
 apart to hear him on Education. Elder E. A. Poe appears 
 as a minister and preaches on Sabbath. Reports were 
 submitted by the committees appointed at the last session. 
 These reports are printed in full in the minutes. 
 
 i860. Met with Bruington. Elder A. Abernethy was 
 appointed missionery and colporteur, and continued in 
 1 86 1 -2. Individual subscriptions amounting to $137.50 
 were made for his support. A meeting was appointed with 
 Union church in November for the churches to report what 
 they will give in supporting "our missionary". Bro. P. 
 Warlick was appointed treasurer to receive contributions 
 and settle with the missionary. 
 
 1 86 1. Delegates appointed to the Western Convention. 
 Bro. J. S. Bridges appears as a delegate at this session; 
 Elder J. Brumfield as a resident minister. 
 
 Elder Poe in his History of the Association, 1867, says 
 "that on account of small numbers of the delegates present, 
 and other unpropitious circumstances," it was a discour- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 57 
 
 aging time and the dissolution of the Association was 
 talked of. 
 
 1862. R. H. Moody was appointed missionary at a 
 salary of $600.00. This session marks the beginning of 
 discussion of reports of committees. 
 
 1863. Met with Providence. Long Creek, with 273 
 members, from the King's Mountain Association, formerly 
 in Broad River Association, and Union II, (now Sandy 
 Plains), a newly constituted church with 62 members, 45 
 of whom were baptized, was received. Elijah Smith, del- 
 egate. This was the fruit of the labors of Elder A. J. 
 Cansler. 
 
 A committee is appointed who employed Elder R. H. 
 Moody again as missionary. 
 
 UNION II, NOW SANDY PLAINS. 
 
 Union II, now Sandy Plains, in Gaston county, six miles 
 from Gastonia and near the South Carolina line, five miles 
 from Clover on the C. & L,. Narrow Gauge Railway, was 
 organized June 26th, 1863; Elders J. M. Garrison, of Sugar 
 Creek; A. J. Cansler, Salem; Deacons Miles Hoffman, C. 
 H. Abernethy, of Mill Creek, and T. D. Smith, of Union. 
 Among the members were W. J. Warren, Elijah Smith, C. 
 A. Featherston, J. D. Smith, John A. Ford, John P. Ford, 
 J. M. Wallace, U E. Wilson, Thomas Wallace, G. W. 
 Johnston, Robert Graves, June Amith, Reuben Riggins, 
 Martha Warren, A. E. Smith, H. E. Ford, Fannie Moss, 
 Melissa McCullough, Nancy Martin, Mary Wallace, Mar- 
 garet Armstrong, Elmina Eowe, Frances Bryson, Catherine 
 Johnston. A log house was built jointly with the Presby- 
 terians, and both Baptists and Presbyterians called the 
 church "Union." In 1872, the Baptists surrendered, 
 voluntarily, all claim to Union to the Presbyterians, built a 
 new house about two miles distant and moved to it, 
 changing the name of the church to Sandy Plains. 
 
 A committee was appointed to prepare a form for church 
 letter to the Association so that there might be uniformity. 
 
58 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 A form of church letter was adopted, but contained no 
 place for contributions. 
 
 Delegates are appointed to the North Carolina Baptist 
 State Convention, and the Association has continued its 
 connection therewith since that time. 
 
 1864. Met with Long Creek church. Salem was 
 received from the Broad River Association; membership 
 113. A board of three appointed to superintend Associ- 
 ational Missions. No missionary to be elected, but the 
 Board to use ministers in the destitute places and let them 
 look to collections for remuneration. 
 
 1865. Met with Warlick's. 
 
 1866. Met with Salem. Lebanon was received from 
 the King's Mountain Association; membership 53. 
 
 ALEXANDER ABERNETHY. 
 
 Alexander Abernethy was born March the 13th, 1790, 
 and departed this life August 30th, i865, in the 77th year 
 of his age. Elder Abernethy Was born near the Mountain 
 Island Shoal, on the Catawba river, Lincoln county, N. C. 
 He was the son of Smith Abernethy and removed with 
 his father to Dutchman's creek, at an early age. In a few 
 years after, Smith Abernethy, father of A. Abernethy, 
 moved to the South Fork, Lincoln county, N. C. Then in 
 a short time he removed with his father to Rutherford 
 county, N. C, and at the age of 22 years he joined the 
 Methodist society and shortly after professed religion and 
 was licensed to preach. After laboring with the Methodists 
 several years, he and his wife obtained a letter of dismis- 
 sion, and returned to Burke county, near his last residence. 
 Shortly after this he joined the Baptist church. His 
 membership was in Union church till his death. Elder 
 Abernethy was baptized by Hosea Holcombe on the 26th of 
 April, 1817; and was ordained to the work of the gospel 
 ministry by Drury Dobbins and Hosea Holcombe. He 
 labored in that work from his ordination till his death. He 
 was a faithful minister and in full fellowship with the 
 church and "much loved by all ministers and brethren with 
 whom he mingled and was acquainted. While on his death 
 
HISTORY OF SOUTH FORK ASSOCIATION. 59 
 
 bed he said, "tho' he was weak in body, he was strong 
 in faith" and "though he was called to go through the 
 valley and shadow of death he feared no evil." 
 
 1867. Met with Union II. Tuckasege church, Meck- 
 lenburg, membership 24, was received. The historical 
 sketch prepared by Brother Poe was submitted and ordered 
 to be printed with the minutes. 
 
 ELDER THOMAS CARI/TON. 
 
 Obituary of Elder T. Carlton is published in the minutes. 
 He was 80 years of age. He preached for 40 years and did 
 missionary work in the South Fork territory. He was 
 poorly compensated and farmed to support his family. 
 ' ' His happ}^ turn of mind and pleasant conversation gave 
 him a kind reception around all firesides." He was a 
 Baptist landmark in the history of this section. 
 
 1868. Alexander, a newly constituted church in Burke 
 county ( it was located where Union had been located on its 
 removal from Mountain Meeting House, ) with a member- 
 ship of 20, was received. It reported irregularly until 1874, 
 but was always a weak body. It had three baptisms 
 during its existence; was served by Elders Wm. Abernethy 
 and J. Leatherman as pastors; P. Hoffman was clerk; J. 
 Johnston delegate. This church met in a school house and 
 never had a house of worship. 
 
 1869. Met with Providence church. 
 
 Executive committees were appointed to employ a mis- 
 sionary for the next year. A committee was appointed to 
 locate a school either at Catawba Station or Hickory 
 Tavern. A presbytery was appointed to "organize some 
 negro churches into an Association of their own." 
 
 NEGRO CHURCHES. 
 
 In the time of slavery the negro joined the same church 
 as the whites, but not always the same church as their 
 master or mistress. The matter was left to their choice. 
 The large houses were built with galleries, or " lofts," por- 
 tions of which were given to the negroes for occupation. 
 Where there was no gallery, a portion of the house was 
 
6o HISTORY OF SOUTH FORK ASSOCIATION. 
 
 "railed" off for them. They occupied seats in the white 
 people's portion and in rear of the white people on com- 
 munion occasions. After "freedom," they organized 
 churches of their own people. This was the first colored 
 Association in this section. A large majority of the 
 negroes were Baptists. 
 
 The circular letter was prepared this year by Bro. J. S. 
 Bridges. Subject: "Duties of a Pastor to the Sunday 
 School." 
 
 The Publication Society, organized in 1854, seems gradu- 
 ally to have merged into the Association and to have wound 
 up business this year. 
 
 1870. Met with Bruington; Elder G. J. Wilkie modera- 
 tor, and J. S. Bridges, clerk. He was re-elected until 1875, 
 when his church joined South Yadkin Association. Mt. 
 Zion and Macedonia were received. Elder E. Allison, the 
 missionary, reported seven months work; baptized 40 
 persons; received $53. A Sabbath School Convention was 
 appointed to be held at North Catawba in April. 
 
 The query as to whether baptism by Campbellites, or 
 Primitives, is valid, was answered in the negative, and that 
 we should re-baptize them on receiving them to church 
 membership. 
 
 There were now nine churches located in South Fork 
 territory in this Association and two in King's Mountain. 
 
 There was a stormy debate on temperance, but matters 
 were amicably adjusted by Elder N. B. Cobb, who, being a 
 passenger on a train delayed by derailment about a mile 
 distant, spent several hours with the Association. 
 
 J. H. McLure appears as a minister. 
 
 MT. ZION. 
 
 Mt. Zion is in Lincoln county, five miles from Iron 
 Station. Baptist ministers passing through the country 
 and the missionaries of the Broad River, King's Mountain 
 and Catawba River Associations, had preached at intervals, 
 and sometimes monthly, for a year or more at the Barnett 
 school house, which was located on the Newton road, in 
 rear of the present residence of J. Washington Sigmon and 
 
HISTORY OF SOUTH FORK ASSOCIATION. 6 1 
 
 about one- fourth of a mile from the old plank road and at 
 the " gap of the (Clubb's) mountain," where a "stand" 
 was erected since 1855. Among their preachers were A. J. 
 Cansler, G. J. Wilkie and R. H. Moody. 
 
 About 1867, the Baptists in vicinity of these two points 
 began to consider the propriety of organizing a church. At 
 this time a " stand " and brush arbor were built near the 
 residence of Elder J. H. McLure and near where Mt. Zion 
 now stands. Elder Wilkie, as missionary of the Catawba 
 River Association and N. C. Baptist State Convention, had 
 monthly appointments. In 1870, he organized Mt. Zion 
 church, which was received that year into the Association. 
 It had 61 members. Most of these came from Bruington 
 and Salem churches, but there were 19 by baptism. 
 
 Among the prominent members who joined in its early 
 history, were D. Frank Abernethy, who has been its clerk 
 nearly since its organization, J. H. McLure, Smith McCol- 
 lister, John Black, the Uptons and Hansells, Bartlett S. 
 Stroup. J. H. McLure had been for years a Methodist 
 minister and was ordained on joining the Baptists. He was 
 an exceedingly weak preacher, and I do not think was ever 
 called as pastor. He died in 1875. 
 
 Mt. Zion is about one mile direct line from where Old 
 Fields, or Lower Ruhama, stood. 
 
 MACEDONIA. 
 
 Macedonia is in Lincoln count}', nine miles, on the Sher- 
 rill's Ford road, from Lincolnton, and about two miles from 
 where Macedonia, or Sign Board, 1834-52, stood. Elder G. 
 J. Wilkie preached at the school house, near Keener" s Lime 
 Kiln, in 1869-70, when he organized the church in the 
 school house. The Methodists, also, had monthly preach- 
 ing. It consisted of 34 members, 13 baptisms. It was 
 composed, with the exception of the baptized, of members 
 dismissed from Lebanon, the clerk and deacon among this 
 number. It about destroyed Lebanon, which never after- 
 wards reported to the Catawba River Association. The 
 prominent members were Ivey H. Laney, Alexander Good- 
 son, Alfred Dellinger, W. E. Keener, Johnson Burke, Mrs. 
 
62 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 James Mullen, who was a daughter of Elder John L,owe, 
 and afterwards James Mullen and family, Thomas J. San- 
 ders and others. 
 
 There was bad feeling between the other denominations 
 and the Baptists, who worshipped here. The Methodist 
 and the Baptist pastors spent moot of their time replying to 
 each other at their alternate services on doctrinal points. 
 The school house was closed to the Baptists, and, after- 
 wards, to the Methodists. The Methodists abandoned the 
 place. The Baptists built, a short distance from the school 
 house, a place for worship. I have never seen exactly such 
 a building. It was out of second-hand " rough-edge plank, 
 with no floor except the ground. On windy days, some of 
 the plank on the sides, being poorty nailed, made consider- 
 able noise as they knocked against the others in the wind. 
 
 1 87 1. Hickory church was received. The report con- 
 cerning the building of a school house at Hickory or 
 Catawba, which subject had been before the Association, 
 was laid on the table and the matter abandoned. The plan 
 of each member contributing one cent a week for Home 
 (Associational) Missionary purposes was recommended to 
 all the churches that had not adopted it. A Board of 
 Missions, to consist of three persons, was appointed to 
 receive and disburse all contributions for Associational 
 Missions at such points as may seem most eligible, and to 
 co : operate with the State Mission Board. The Committee 
 on Associational Missions recommend that ministers occupy 
 "destitution" convenient to their churches and that the 
 Association keep a missionary in the bounds of the Associa- 
 tion. Thirty-eight dollars had been contributed for Asso- 
 ciational missions. P. Warlick reported concerning the 
 matter of building a church house at the Mull Graveyard, 
 pursuant to the will of Ezra Mull. The matter was referred 
 to the State Mission Board. 
 
 HICKORY CHURCH. 
 
 Hickory church (formerly Hickory Tavern) was organ- 
 ized by Elder J. K. Howell. The members were C. B. 
 Champion, Robt. T. Champion, Andrew L. Ramseur, David 
 
HISTORY OF SOUTH FORK ASSOCIATION. 63 
 
 H. Ramseur, A. J. Cook, Wilson Abernethy, Vienna Miller, 
 Temperance Champion, Elmina Ramseur, Amanda Aber- 
 nethy, Phronie Barger. The house was completed 1874. 
 
 I insert a letter from Brother Howell giving an account 
 of his labors at Hickory and other points in, or contiguous 
 to, South Fork territory, 1870-75: — 
 
 Rocky Mount, X. C, July ioth, 1900. 
 Dear Bro. Graham: — I have waited too long to write 
 3*ou, yet I will send some items. When I went to Western 
 N. C, Bethel, Providence. Thessalonica and Olivet had no 
 pastor. Statesville, Catawba, Xewton, Hickory and L,in- 
 colnton had no Baptist preaching. There was no church of 
 anj- denomination at Hickory. All had preaching in a 
 rough house built for all. I preached one Sunday each 
 month in this house till we got a house of our own. I hired 
 men by the day to work on the church and traveled 
 through the week to get money to pay them. I was some- 
 times so tired and worn out that I would go to sleep riding 
 along the road. One time my way seemed hedged up. 
 Just then Brother E. Allison told me that a man named J. S. 
 Guardner, of Brooklyn, X. Y., passed Hickory on the train, 
 and while the train stopped, he remarked; "You have a 
 nice, ciean looking town. If you ever want to build a 
 Baptist church here, write me; it might be of interest to 
 you." It impressed me very much as soon as he told me, 
 though it had been some time since the remark was 
 made. I wrote Mr. Guardner, stating our circumstances, 
 and asked him to help us. He replied and told me that the 
 great panic in Xew York had greatly changed his condi- 
 tions, yet he would send me a check for S50.00 then, and 
 soon another for $50.00. This filled me with hope and I 
 said; " If the Lord has moved a man in Brooklyn to thus 
 help us, He means for the Baptists of Xorth Corolina to 
 finish this house. " So, I started anew and kept on till it 
 was finished. I often say; "J. S. Guardner built Hickory 
 church." I preached in Statesville Sunday afternoon after 
 preaching at Bethel in the morning; organized a Sunday 
 School in the court house and selected a lot for a church. 
 
64 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 all the work of which was done by Bro. Boone. I went 
 from Thessalonica to Lincolnton and preached one Sunday 
 in the afternoon and at night, for awhile. I pressed the 
 people to buy a lot and build a church. I preached a short 
 time in the Lutheran church in Newton. There I bargain- 
 ed for a lot and got enough money subscribed to pay for it. 
 I went from Hickory a few times to Mull's Graveyard, and 
 arranged to get the money left by Mr. Ezra Mull to build a 
 church. The church at Morganton, for which Bro. Moody 
 was working got very much in debt — $500, or more. The 
 lumbermen and carpenters had determined to have it sold. 
 I went to Raleigh to see the Mission Board, and told them 
 if they would give me $200 in cash, I would collect the 
 balance. The}' did it, and the house was saved. One 
 member of the Board, to whom I had looked many a time 
 for help, said; " The next time the Baptists undertake to 
 build a church, I hope the}- will not go to a town in which 
 there is one Baptist and she a washerwoman." How glad 
 I was the Savior again was on earth in his body, the 
 Church, and the poor had the gospel preached to them! I 
 must close. God bless the land where I saw the Star of 
 Hope. Yours, J. K. Howell. 
 
 The last circular letter is published in the minutes this 
 year. 
 
 1872. Met with Warlick's. Elder J. D. Huffham, Cor- 
 responding Secretary N. C. Baptist State Convention, and 
 Elder J. B. Starke, Sunday School Missionary, were 
 present. Kids' Chapel was received — 34 members, all by 
 baptism; C. G. Tucker, W. E. Howard and D. H. Parker, 
 delegates. 
 
 kids' chapel. 
 
 It is located on the old stage road from Lincolnton via 
 Beattie's Ford, 13 miles from Lincolnton and five miles 
 from the Ford. Sister Polly Kids, of this neighborhood, 
 for whom the church was called, had upheld the Baptist 
 doctrines almost alone for many years. Her house was a 
 stopping place for the pioneer missionary, or other Baptist 
 preachers travelling through this section. Here Wade 
 
HISTORY OF SOUTH FORK ASSOCIATION. 65 
 
 Hill, M. C. Barnett, William Ballard, Trios. Carlton, 
 
 Jackson, H. Carroll, James Garrison, John S. Ezzell, 
 James M. MeCraw, Miles Abernethy, B. T. Kirby, R. B. 
 Jones, William Bandy, Matthew Kirksey, R. P. Eogan, 
 Jeptha Clark, Joseph Snttle, A. J. Cansler, G. J. Wilkie, 
 and others had preached the gospel. There was also 
 preaching at the Catawba Springs, when owned or rented 
 
 by Baptists. During the ownership of Hampton, in 
 
 1859, a brush arbor was erected and a "protracted meet- 
 ing " held. 
 
 James M. Kids, the founder of Kidsville, had lost two 
 children. It was determined to have their funeral preached 
 (after the custom of the country) and to "protract the 
 meeting." A brush arbor, with slab seats and a pulpit, or 
 " stand," was built about 75 yards west of where the 
 church stands. Elder George J. Wilkie was " travelling " 
 as missionary of the X. C. Baptist State Convention and 
 frequently preached in this section at Keever and Barnett 
 school houses and other places. He conducted the meeting, 
 assisted by Elder John T. Shell, of Caldwell county. The 
 meeting was blessed, and at its close 34 were baptized, and 
 on the 14th day of September, were organized into a 
 church. They had not been baptized as members of any 
 church — 34 "baptized believers" were organized into a 
 church. Of these, 17 were the descendants of Sister Polly 
 Kids, or their wives, or husbands, and several others joined 
 by letter, so that another reason was given why the ■church 
 should be called Kids' Chapel. 
 
 The church was constituted by Elders Wilkie and 
 McLure, assisted by deacons of Mt. Zion and Macedonia. 
 Elder J. A. Huggins, from the Northern Methodist Church, 
 was among the members. After they were enrolled and 
 the deacons elected and ordained, Elder Wilkie asked; " Is 
 it the wish of the church to have Brother Huggins ordain- 
 ed? " Deacon Kids said; " It is my wish." There were 
 not more than ten members present, the others had gone to 
 Seven Springs campmeeting, Elder Wilkie telling them it 
 would not be necessary for them to be present. I was 
 
66 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 present, but had not received my letter from Hillsboro. 
 Elder Wilkie remarked; "Well, it is not necessary to 
 examine him; 3-ou all know him." I remarked; " Perhaps 
 I have no right to speak, having not joined this church, but 
 it really seems to me that the brother, who has been for 
 years preaching in many things the opposite of what we 
 believe, ought to give some evidence of his approval of 
 Baptist doctrines and practices." Elder Huggins remarked 
 that he ' ' never did believe in falling from grace and sprink- 
 ling babies. ' ' There was some other interruption. I do not 
 remember what it was. The presbytery made out his cre- 
 dentials and handed them to him. The congregation was 
 dismissed. Elder Huggins went to his home, about a 
 fourth of a mile, to dinner. After trading a little at Kids' 
 store, I started for home. About half way between his 
 house and the store, I met Brother Huggins travelling in a 
 fast walk. As soon as he saw me, he called out; " They 
 never put their hands on me! " I followed him back to the 
 store, where he stated the case to Brother Wilkie, and he 
 gathered together what of the presbytery had not left, in 
 the back room of the store, ( about 300 yards from the 
 arbor where the other services were held, ) and finished 
 Brother Huggins' ordination by prayer and laying on of 
 hands. In writing Dr. Pritchard of the occurrence, I 
 expressed the opinion that when a minister of another 
 denomination joins the Baptist, we should at least wait 
 after baptism until his ' ' head was dry ' ' before ordaining 
 him. This opinion I have never changed. 
 
 ELDER JOHX T, SHELL. 
 
 Elder John T. Shell, of Caldwell county, who had been 
 ordained a year prior to this, appears as pastor of Mt. 
 Ruhama, Macedonia, Mt. Zion, and Kids' Chapel. He 
 was, before his ordination, active in Sabbath School 
 work, and his success in the Sabbath School led to his 
 ordination. For some years he seemed to be blessed in the 
 work, but finally lost the confidence of the people and was 
 seldom employed as a preacher. His sermons were gener- 
 ally from two and a half to three hours long and, not 
 
HISTORY OF SOUTH FORK ASSOCIATION. 67 
 
 having to much extent any connection, he could have quit 
 any time after thirty minutes. ' Much that he said was 
 striking if not elegant. One of his comparisons was the 
 devil in his attempts to overcome the christian, to "an old 
 sow going around the corn-field looking for the weakest 
 place in the fence to break through." He had many argu- 
 ments on the doctrines of the Baptists, especially with the 
 Methodist preacher at Macedonia, the house being at that 
 time " union." For near a year they spent their Sundays 
 replying to what the other had said on previous appoint- 
 ments. One of his expressions concerning infant sprinkling 
 was; "The abominable baby doings! I don't believe it 
 will outlast the century." He had serious disagreements 
 with some of his members at Mt. Zion and Mt. Ruhama, 
 but I do not think it necessary to delineate them in the 
 history of the Association. He was an incessant talker, 
 without proper discretion as to his subject and his audience. 
 He would frequently talk out in the grove until after 12 
 o'clock, with the congregation all on the ground, and then 
 preach for more than two hours. Altercations in the court 
 in his county, and consenting to speak against prohibition 
 prior to the election in 18S1, about destroyed his usefulness 
 and his sendees since have generally been with dissatisfied 
 portions of churches. ' ' Let not him that putteth on the 
 harness boast as he that putteth it off." Several hundred 
 persons were baptized by him during his work in the South 
 Fork territory, and the churches under his pastorate seemed 
 equal to the best in the Association. At first, he generally 
 requested some one, usually a deacon, to aid him in baptiz- 
 ing for fear of injuring the person baptized. I told him 
 this was giving aid and comfort to the opponents of the 
 Baptists; that he had never known airy one injured in being 
 baptized; that the bible had many accounts of where "he 
 baptized them," but not one of " they baptized him." 
 
 SCHOOL AT HICKORY. 
 
 The following resolution was adopted: — "Resolved, That 
 this Association do not accept of the tender of a plot of 
 land at Hickory Tavern for the purpose of building a 
 
68 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 high school, made to this body by Mr. W. W. Lenoir. " 
 The Association not approving Col. Lenoir's terms, did 
 not receive the property. The Lutherans accepted it 
 and Lenoir College now occupies the plot. 
 
 The Executive Committee reported that the}' had 
 employed Elder G. J. Wilkie as missionary at a salary 
 of $300.00 and that there was a deficit of $95.26. Bro. 
 Hufham led in an effort to raise this amount. With 
 the aid of others he succeeded. 
 
 The death of Jeptha Clark is announced in the minutes. 
 The report of the committee states; "He lived the life 
 of a christian and was a faithful minister of the everlasting 
 gospel, preaching the true gospel of Christ, both by the 
 living voice and by a Godly walk and holy deportment. " 
 
 The Association by a rising vote, instructed the Asso- 
 ciation to employ a missionary and pledged themselves 
 to bring the claims of the missionary before the several 
 churches and use all reasonable efforts to sustain him by 
 their contributions. Elder J. A. Huggins appears as a 
 minister. 
 
 ELDER J. A. HUGGIXS. 
 
 Elder J. A. Huggins had belonged to most of the 
 Protestant denominations. He joined Kids' Chapel at 
 its organization. He was a man of fair education, a school 
 teacher of high rank in those times, and an average 
 preacher. After two years he became dissatisfied, was 
 excluded for two years, when he was restored, moved 
 his membership to Salem and died in 1884. He was never 
 a pastor while a Baptist. 
 
 1873. Met with Mt. Zion. Elder J. D. Hufham, Cor- 
 responding Secretary X. C. Buptist Convention; F. H. 
 Ivey, Agent for Wake Forest College and N. B. Cobb, 
 S. S. Mfssionary, present. 
 
 This was the first Association I attended as a delegate 
 from Kids' Chapel, It was one of the most noted in 
 our history. Kids' Chapel's house had been dedicated the 
 fourth Sunday in August. Dr. T. H. Pritchard preached 
 the sermon and aided in the protracted meeting following 
 
HISTORY OF SOUTH FORK ASSOCIATION. 69 
 
 four days. He was then in his prime. Man}' of our 
 brethren had never heard a ' ' first rate ' ' minister of our 
 denomination. They came from Salem, Mt. Zion, Mace- 
 donia, Lebanon, Mt. Ruhama, Providence and perhaps 
 other churches. They found it was the same gospel 
 that John Lowe, Jeptha Clark, D. L. Farr, and our 
 other brethren, who were less gifted, had preached. As 
 more than one of the visitors expressed it, " he told 
 exactly what I have always believed, but I could not tell it 
 to anybody else. " Our brethren had frequently been 
 silenced by their opponents ridiculing the idea of such men 
 as our ministers were pretending to know more about 
 the scriptures than the learned men of the other denom- 
 inations. Here was one the equal of any they had and 
 he was proving from the scriptures what the brethren 
 had taught. 
 
 This meeting is an era in our history and marks an 
 advance of the Baptists not only at Kids' Chapel, but in all 
 the adjoining region. There had been but $40, of the $300 
 promised the missionary, paid. Dr. Hufham by two days' 
 hard work raised the deficit in cash and pledges. He, Ivey, 
 Cobb, and the writer, all participated in the speaking. 
 Anecdotes were freely used in the illustrations, much to the 
 disgust of many of the old brethren, who considered a 
 solemn face, accompanied by a groan, resembling in sound 
 distant thunder, as proper deportment in the house of the 
 Lord. One said he " had attended the meeting of the Asso- 
 ciation for fifteen years and had never had such a time. ' ' 
 The efforts of the speakers were regarded by many as simply 
 efforts to show off their learning, or "smartness." Bro. 
 Ivey said that no money had been promised the missionary; 
 that the delegates by the " rising vote " at the last # session 
 had simply said to Brother Wilkie; "You go ahead and 
 preach the gospel wherever you have opportunity and do all 
 the good you can, and we will stand by you till you 
 perish." Brother Cobb told of the old sister, who, on at- 
 tempting to fly from the bench, had fallen on the floor, and 
 she told the preacher the reason she could not fly was that 
 
70 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 she ' ' had not got the right flop. ' ' 
 
 The years Dr. Hufham was Corresponding Secretary- 
 were the most important in North Carolina Baptist history, 
 and produced the unity and great advance of the denomin- 
 ation in subsequent years. 
 
 The following resolution was adopted by the Association: 
 — " That in all our writings and communications on relig- 
 ious subjects we use the term Lord's Day, instead of Sab- 
 bath, or Sunday; Elder, instead of Reverend, in addressing 
 a minister, and Eord's Supper, instead of Sacrament, when 
 speaking of the communion." 
 
 J. S. Bridges, J. H. Huffman and W. A. Graham were 
 appointed Executive Committee, 
 
 HICKORY GROVE. 
 
 Hickory Grove applied, as a newly constituted church in 
 Gaston county, with a membership of 50. Brunigton 
 reported these 50 as excluded members. On account of 
 change of roads and fences on adjacent farms, Brunigton 
 was thought to be inaccessible, and that it would be better 
 to move near some public highway. The location was 
 selected, and at a church meeting, 50 members voted 
 themselves letters of dismission to organize Hickory Grove. 
 This left 26 members at Bruington. At the next meeting 
 there, under the leadership of Brother George Fite, the 
 church excluded these 50 members for granting themselves 
 letters. The matter was referred by the Association to a 
 committee, who reported Hickory Grove as a regularly 
 organized church, and it was received. Sometime after 
 this, Brother Fite called a meeting and with many others 
 took letters and organized Fellowship (now Belmont) 
 and dissolved the church. There were some ten or twelve 
 members, nearly all females, who refused to receive the 
 letters, or to move their membership, or to recognize 
 the dissolution. Fellowship joined the York (S. C.) 
 Association. 
 
 On Sunday at 11 o'clock Brother Ivey preached a sermon 
 which I have never heard surpassed and which will never 
 be forgotten by those who listened to him. Text; John 
 
HISTORY OF SOUTH FORK ASSOCIATION. 7 I 
 
 i, 16 — " And of his fulness have all we received, and grace 
 for grace. " The discussion at this session caused the 
 preachers and man}' of the members to examine what 
 was said about contributing of substance to the support 
 of the gospel and to compare it with the scriptures. It was 
 said in the discussion that the trouble was that, with many 
 of the preachers, the lessons taught were that religion 
 consisted in being poor in this world's goods and being 
 baptized. That was the sum and substance. That if it 
 was not for the parable of Dives and Lazarus and the 
 account of John's baptism of the Savior, it was doubtful if 
 many of them would ever have preached, and that with 
 many of our members, instead of baptism being the 
 entry into the service of the Lord, it was regarded as 
 the last act to be performed; that it was simply " be 
 dipped and be done with it. ' ' 
 
 The subsequent history of the Association shows what 
 fruit the seed sown in these discussions bore. The 
 Executive Committee thought that those already members 
 needed instruction as to their duties fully as much as those 
 who had never been regenerated. It appointed R. H. 
 Mood}' as Missionary and directed him to visit each church 
 in the Association twice during the year, preach on the 
 duty of worshipping God with contributions to support His 
 cause, and at the close of the sermon, have the clerk of the 
 church to call the roll and let each member have an oppor- 
 tunit}' to contribute by cash, or b}^ pledge to be paid before 
 the meeting of the Association. He to receive $400 as 
 salary provided he raised it. At some of the churches the 
 congregations were small, and sometimes the preacher 
 received little courtesy. At one church there were only 
 eight or ten present. At the conclusion of the service, 
 there was no invitation to dinner for the preacher. As 
 a member was unhitching his horse near the Missionary, 
 Brother Moody says to him; "Come, go home to dinner 
 with me." He asked; " How far is it? " Answer; " About 
 35 miles." "That's a'most too far; you come, go home 
 with me." "How far is it?" "It is about two and a 
 
72 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 half miles." " I believe I will, as it is nearer than 'my 
 house." Thus he secured entertainment for himself and 
 horse. On one of the trips Brother Mood}- travelled 
 afoot, as he needed his horses on the farm. On these trips 
 the brethren would sometimes send him from one point to 
 the next, but not always. 
 
 R. H. MOODY. 
 
 R. H. Moody is a noted chapter in the history of the 
 Baptists in this section and elsewhere in AVestern North 
 Carolina, and I hope will receive a much more elaborate 
 notice than I can give him in this sketch. He is a native 
 of Caldwell county. At the age of 33, he felt the call to 
 the ministry and, having but a limited English education, 
 he endeavored to prepare himself for his work. He bor- 
 rowed money to' pay his expenses at school and at the 
 Southern Baptist Theological Seminary, then located at 
 Greenville, S. C. He studied both Greek and Hebrew. 
 He memorized much of the Xew Testament and the Psalms. • 
 His preaching was more on the order of proving, or illus- 
 trating, scripture by scripture, than any one I ever heard. 
 His sermons, as far as composition was concerned, were of 
 the highest order and he could follow, or precede those who 
 were called our "biggest" men, without unfavorable com- 
 parison. His voice, however, was harsh, probably caused 
 by so much outdoor preaching. When he returned from 
 college to his home, he was confronted by the old brethren, 
 with the old notion that baptism was the chief duty, or the 
 end of duty, of the believer. He travelled a rough road 
 with them, but maintained his ground and proved it by 
 scripture, and when he left the State for Missouri (1888) 
 no minister in his section surpassed him in influence or 
 respect of the people. He was missionary of the Western 
 X. C. State Convention, also, of the Catawba River Associ- 
 ation for several years. 
 
 1874. Met with Smyrna, 
 
 Ezra Mull Chapel was received. Ezra Mull, by his will, 
 had left a sum of money to build a Baptist church at the 
 Mull Graveyard. This money had not been paid by the 
 
HISTORY OF SOUTH FORK ASSOCIATION. 73 
 
 executor, probably for want of knowledge as to who was the 
 proper person to receive it. The Association, on investiga- 
 tion, referred the matter, in 1871, to the N. C. Baptist 
 State Convention. The Convention appointed Elder G. J. 
 Wilkie to attend to it. He collected the money and had 
 the house built and organized a church here. 
 
 There was some opposition to the plan of the Executive 
 Committee sending the missionary to the churches, and the 
 following resolution was adopted: — "That the Executive 
 Committee be authorized to direct the labors of our mission- 
 ary during the next year, and that they be requested to see 
 to it that the largest share of his time and labors, com- 
 patible with the securing of his salary, be given to des- 
 titute fields, and that, if it be possible to raise his salary 
 without his visiting the churches, he be instructed to devote 
 all his time to the destitute." 
 
 Some of the ministers favored making the missionary 
 contributions a fund to be divided among the ministers 
 of the Association for work done in destitute places, but 
 this met with no favor, as it would enable those who 
 collected nothing from their churches to reap the benefit of 
 those who preached the pure missionary gospel. 
 
 Elder J. D. Hufham was again present and rejoiced 
 to find the missionary's ( R. H. Moody,) salary all paid, 
 and that $265 had already been pledged for next year. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 Seeing that for two years past the churches had contrib- 
 uted but little for Missions, and believing that raising 
 the salary of the Missionary from the delegates was tending 
 greatly to the detriment of the Association, and was 
 calculated to destroy the very spirit of benevolence in 
 the churches, your committee determined to send the 
 Missionary to the the churches during the past year to 
 preach upon the duties of contributing to the support of 
 the ministry and spread of the gospel, and to endeavor 
 to revive the spirit of missions in our midst. 
 
 We were glad to obtain the services of one so capable 
 of performing the duty, as our beloved R. H. Moody, 
 
74 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 promising' him $400, provided he could raise the amount 
 from the churches, he to have third Sabbath in each month 
 to preach at Morganton under State Mission Board. This 
 amount has been raised in pledges and 45 cents over, 
 and $335.05 has been paid. The Missionary feels confident 
 all the pledges will be paid. 
 
 Believing that the work of the Missionary should be 
 arranged as far as practicable at the session of the Asso- 
 ciation, your Committee directed him to visit each church 
 and ascertain what amount could be raised in pledges 
 for another year. Many churches have responded liberally, 
 others promised but little and some nothing. Your 
 Committee respectfully suggest that all churches, which 
 refuse to contribute to Missions, be earnestly requested to 
 withdraw from the Association, as they have no right 
 to either a name, or place, among Missionary Baptists, and 
 that churches withdraw fellowship from all covetous 
 members, whom we understand to be those who refuse 
 to contribute to the support of the ministry and missions as 
 pledged to do in the Church Covenant and required the 
 Xew Testament to do. 
 
 J. S. Bridges, ~) 
 
 W. A. Graham, - Committee. 
 
 J. H. Huffman, \ 
 
 1875. The Association had been invited to meet with 
 Providence. 
 
 The new house at Catawba had been completed. The 
 Association convened in it. It is a handsome brick edifice, 
 by far the handsomest country house of worship in our sec- 
 tion. It was dedicated to the Master's sen-ice on Sabbath, 
 Dr. T. H. Pritchard preaching the sermon. It was erected 
 mainly by the liberality of Bro. J. S. Bridges, but the Coch- 
 ranes and others gave liberally, and there were many con- 
 tributions from those not members. 
 
 Elder R. H. Moody was moderator and Bro. J. S. Bridges 
 clerk. Elder T. H. Pritchard, J. B. Boone and Prof. H. 
 W. Reinhardt were among the visitors. Elder J. H. 
 
HISTORY OF SOUTH FORK ASSOCIATION". 75 
 
 MeEure, member of Mt. Zion, died this year. Elder R. H. 
 Moody was missionary. 
 
 MISSIONARY'S REPORT. 
 
 Having been employed three-fourths of my time as mis- 
 sionary, I have preached 130 sermons, visited 29 churches, 
 supplied 3 out stations, baptized 8, adminstered the Lord's 
 Supper 3 times, held 3 prayer meetings, visited 130 families, 
 distributed 20 tracts and collected $168 for missions. 
 
 R. H. Moody. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 The Executive Committee respectfully report: — They re- 
 gret that sickness in his family has prevented the Mission- 
 ary from occupying the field all of the time. Hence, the 
 amount raised is not as large as last year. The Committee 
 think there is cau -:e for congratulation and thankfulness at 
 the aspect the interest in Missions seems to be taking in our 
 midst; the clouds seem to be breaking and the darkness, to 
 some extent, disappearing. Nearly all the churches seem 
 to be taking some interest in the matter, and we 
 earnestly hope the day is not far distant when this Associa- 
 tion will take its stand among the foremost in all the inter- 
 ests of God's kingdom. 
 
 J. S. Bridges, J. H. Huffman, W. A. Graham. 
 
 1876. Met with Kids' Chapel. P. A. Whitener moder- 
 ator. W, A. Graham clerk. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 ' ' They have employed no missionary for the past year 
 from the fact that they saw no probability of paying him 
 for his sendees." What a change from the report of last 
 year! 
 
 Elder G. J. Wilkie was elected missionary by ballot of 
 the Association, and, on motion, his salary was fixed at $300. 
 
 The following resolution was adopted: — " That the Asso- 
 ciation will not hereafter receive delegates from churches 
 which do not contribute to the support of Missions, and 
 that the clerk of this Association be instructed to send a 
 
76 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 copy of this resolution to the clerk of each church in this 
 Association." - 
 
 Bruington church requested the Association to appoint a 
 presb} r tery to ordain a deacon. The following answer was 
 returned: — " The Association has no scriptural authority to 
 ordain deacons and recommend that the church call a pres- 
 byter}' from sister churches to do that work.'' 
 
 The following query was presented: — " Is it scriptural for 
 a church to hold fellowship with any member w T ho will 
 make, bu)*, sell, trade, or traffic in spirituous liquors?" — J. 
 F. Wilson. 
 
 We, your committee, answer; No; for the Word says; 
 " Whatsoever is not of the faith is sin." Rom. xiv, 23. It 
 is not of the faith to make, buy, sell, or traffic in spirituous 
 liquors, therefore, it is sin. Again; " Abstain from all ap- 
 pearance of evil." I Thess. v, 22. There is in the liquor 
 traffic the appearance of evil. It is the duty of churches to 
 enter their solemn protest against evil and withdraw their 
 fellowship from all who persist in the practice of sin. 
 
 R. H. Moody, ") 
 N. W. Rankin, ;- Committee. 
 W. Glazebrook, \ 
 
 Report adopted. 
 
 The Catawba church was organized this year. It joined 
 the South Yadkin Association. By its formation, Provi- 
 dence became a weak church and has never recovered. 
 Brother J. S. Bridges, who had been such an efficient 
 worker and who had been clerk of the Association since 
 1870, w r ent with the church, as did, also, Brother D. C. 
 Cochrane, who was clerk of the Association in 1856-59-60, 
 and a delegate to ten sessions of the Association and fre- 
 quently a member of the executive committee. 
 
 1877. Met with North Catawba; R. H. Moody modera- 
 tor, W. A. Graham clerk. Elder P. A. Whitener preached 
 the introductory sermon; text, Eph. iii, 8. Elder J. B. 
 Richardson, Corresponding Secretary N. C. Baptist State 
 Convention, was present. 
 
 Salem church requested a division of the Association, 
 
HISTORY OF SOUTH FORK ASSOCIATION. 77 
 
 which was referred to a committee of five, who recom- 
 mended: — 
 
 1 st. That steps be taken to effect a division. 
 
 2nd. Suggested a "line" beginning at the Double 
 Shoal on Catawba river and running to the Burns' Crossing 
 on the railroad; thence, with the Burns road to the Laurel 
 road; thence, a straight line to Pisgah church. 
 
 3rd. That the churches send to next Association their 
 decision on the ' ' line ' ' suggested. 
 
 There was a balance of $75.22 on the Missionary's salary, 
 which was raised. Elder G. J. Wilkie was appointed 
 Missionary, salary $300. 
 
 An Auxiliary Committee of one from each church was 
 authorized to assist the Executive Committee to raise funds 
 for missionary purposes, the members to be appointed by 
 the Moderator. This was quite an advance, and for several 
 years there was not much trouble in raising the Mis- 
 sionary's salary. 
 
 The thanks of the Association were voted Brother Philip 
 Warlick for his faithful service, and, at his request, on 
 account of the infirmity of age, he was excused from 
 further service on the Executive Committee. 
 
 1878. Met with Bottle's church, now known as Mt. 
 Home. Providence II and Eowesville were received. 
 
 The committee on the division of the Association reported 
 that, upon investigating the church letters, no definite con- 
 clusion could be arrived at respecting a division. The 
 matter was then submitted to a vote of the delegates. It 
 was resolved that the western division retain the original 
 name, together with the constitution, rules of order, etc. , 
 and, also, churches on the line have a right to attach them- 
 selves to either Association. Division carried by a large 
 majority. 
 
 On motion the churches of the eastern division were 
 requested to send delegates to a meeting to be held with 
 Kids' Chapel church, Lincoln county, on Friday before the 
 fourth Sunday in November, 1878, for the purpose of 
 organizing a new Association. 
 
7<S HISTORY OF SOUTH FORK ASSOCIATION. 
 
 The membership of the Catawba River Association at 
 this time was 1,823, exclusive of Eong Creek — Hickory 
 not reported. 
 
 There was great difficulty in the lower section of the 
 Association in procuring a suitable Baptist minister to per- 
 form marriage or burial service, or to visit the sick. The 
 preachers serving the churches lived from 20 to 60 miles 
 from the church, generally came Saturday morning, and 
 started on his return journey immediately after dinner on 
 Sunday. 
 
 There was a desire on the part of many members to change 
 this state of affairs. Hickory Grove, Kids' Chapel, Mt. 
 Zion and Salem agreed to unite on a pastor and have him 
 reside in their vicinity. Elder J. H. Boothe was called, 
 who accepted. He lived at Kidsville, near Kids' Chapel. 
 One advantage in having a pastor near was that he could be 
 paid by those so desiring in provisions for family or horse. 
 Elder Boothe had afternoon or night appointments as 
 follows; Salem, at.Eincolnton, at Kids' Chapel, at a school 
 house near Fleming's Cross Roads in Catawba county, 
 Hickory Grove, at Dallas, Mt. Zion, at Lowesville. Col. 
 D. A. Lowe offered the Baptists an acre of ground at this 
 place if they would build a church. Elder Boothe assisted 
 by Elder D. W. Thomasson held a meeting here, resulting 
 in 6 baptisms, and a church of 7 members was organized. 
 
 PHILIP WARLICK. 
 
 The following obituary of Brother Philip Warlick appears 
 in the minutes: — " Brother Warlick was about 81 years 
 of age. He died January 14th, 1878. He was a man of 
 considerable business; a precious, good neighbor, kind 
 and obliging to both friends and foes; persevering in busi- 
 ness; firm in his principles; a benevolent husband and 
 affectionate father. He has been a member of Union 
 church since 1854 and a deacon of the same. As a chris- 
 tian, his character is unstained. Ever at his proper post in 
 the church, given to hospitality, apt to teach, ever ready to 
 lend his aid when called upon in the building up of his 
 
HISTORY OF SOUTH FORK ASSOCIATION. 79 
 
 church. He has left us to mourn his great loss, but we 
 have no doubt our loss is his gain. We have comfortable 
 evidence that he has entered into that rest that remains for 
 the people of God." 
 
 Thus did the committee endeavor to commemorate the 
 life of one whose life is an important chapter in Baptist his- 
 tory in this territory. Residing about midway of the 
 Association, his hospitable home was called a "Baptist hotel, ' ' 
 and it was customary for him to entertain from twelve 
 to twenty delegates going to and returning from the 
 Association, when held in the upper or lower sections. 
 He seldom missed a session, and was always a valuable 
 member in the work done. Modest and retiring, he made 
 no noise as to his acts, but they went before and acquainted 
 his Master with his faithfulness. No one in our bounds 
 did more to sustain and advance Baptist doctrines. 
 
 Among the ministers who labored in our territory, 
 although not members of churches within our bounds, 
 were: — 
 
 JOSEPH C. GRAYSON. 
 
 Joseph C. Grayson was clerk and moderator of the Asso- 
 ciation for several years. His opportunities for education 
 were limited. When called to preach, although married, 
 he went to school to prepare himself for his work. He did 
 not like anything like show in worship. Brother I. H. 
 Laney, clerk and deacon in Lebanon and afterwards in 
 Macedonia church, was a "singing master" of the old 
 school, of considerable repute. At one of the Associations 
 when Brother Grayson was to preach, Brother Laney 
 directed the singing and had it according to the latest style, 
 i. e., sit and sing the first verse, then rise and sing remain- 
 der, and repeat the last verse. At the conclusion of the 
 hymn, Brother Grayson remarked: "The Bible says all 
 things must be done decently and in order. If you are 
 going to get up when you sing, do it at the first, and when 
 you ge"t done, for God's sake quit." He was one of the 
 
8o HISTORY OF SOUTH FORK ASSOCIATION. 
 
 strongest men who labored in the bounds of the Catawba 
 River Association. 
 
 A.J. CANSLER. 
 
 A. J. Cansler labored in this Association from i860 
 to 1867. He was a man of considerable gifts and great 
 energy, a graduate of the University. His was a period of 
 much doctrinal discussions with no attempts at elegance in 
 diction or rhetorical figures. On one occasion, when 
 preaching at Bumgarner's Cross Roads, on infant baptism, 
 he exclaimed: " Oh, these Methodists, these Methodists! 
 They are so green it is a wonder the cows have not eaten 
 them up long ago, going about the country sprinkling 
 babies and telling people it is the Bible." After the 
 sermon, in conversation with a good Methodist Brother 
 (Jones) he said to him: "Even 7 time you will show me 
 infant baptism in the Bible, I will show you Yankee Doodle 
 printed in the book right under it." Jones says: "You 
 know there is no Yankee Doodle in the Bible." He replied: 
 " Neither is there infant baptism." He served Lebanon, 
 Salem, Long Creek, Bruington, Sand} 7 Plains and perhaps 
 other churches. He removed to Arkansas in 1867, where 
 he died in 1872. He labored in the Broad River, Catawba 
 River and King's Mountain Associations. His diary shows 
 that he baptized over three thousand persons. 
 
 ISAAC OXFORD. 
 
 Isaac Oxford was reared and lived in Caldwell county, 
 but preached at Olivet, Union and other points in our 
 bounds. He was a fine specimen of the mountain preacher. 
 With limited educational advantages, he had a strong mind 
 and much common sense. He was several times chosen as 
 commissioner for his county. When ministers of higher lit- 
 erary attainments came into his section, he did not oppose 
 them as some of his associates did, but bid them God speed 
 and aided them in any way he could. I heard him once in 
 a Sunday School talk urging the children to attend; that in 
 his day there were none; that the boys spent Sunday fight- 
 ing wasps and bumblebees. He was a man of unques- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 8 1 
 
 tioned physical courage; was loyal to the Confederacy, 
 though there were some in his section who were not, and 
 he always obeyed the " call to arms." At the close of the 
 War, some of those disloyal to the Confederacy, gathered 
 themselves into a place called Fort Hamby, on the edge of 
 Caldwell and Wilkes counties, in a large log house well 
 situatd for defense, and marauded the country, fre- 
 quently shooting persons passing in range of the house. 
 Several unsuccessful attempts were made to dislodge them. 
 Afterwards, a party was assembled, who set fire to the house 
 and the four inmates came out and surrendered. It was 
 determined to execute them by shooting. When the stakes 
 were driven and the men about to be tied, one of them 
 asked somebody to pray with them. Brother Oxford con- 
 sented, and, placing his gun against a tree and hanging his 
 powder-horn on it, knelt down and prayed earnestly with 
 them, and then arose and resumed his armament. He died 
 a year or two ago, near ninety years of age. He made but 
 little noise in the world, but his efforts did much to 
 propagate the Baptist faith in this section. 
 
 ELDER MATTHEW KIRKSEY. 
 
 Elder Matthew Kirksey was a man of scarcely any learn- 
 ing. His congregation frequently attended more for the 
 amusement than the benefit they anticipated. Col. Brevard 
 was a man of large means and noted for the promptness 
 with which he met his obligations. Brother Kirksey in his 
 sermons would say: 
 
 " Every promise in the Bible is as sure to be fulfilled 
 as Ephraim Brevard's note is to be paid; " "If God was 
 to tell me to go through a brick wall, I would jump at it." 
 As he was a man of no learning, the latter expression, 
 which we so often hear with variations, may have been 
 produced by him. He was a member of Mt. Ruhama. 
 
 WM. BAND V. 
 
 Wm. Bandy was a man of more learning than Matthew 
 Kirksey. He had several difficulties with his church on 
 the question of temperance, and was for a while excluded 
 
82 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 on account of his views. He was respected as a man and a 
 christian, and served as best he could, presenting the truth 
 as held by the Baptists. He was a member of Mt. Ruhama. 
 
 SUMMARY. 
 
 In its early days, the Association assumed power to 
 appoint the presbyteries that ordained ministers, and, in 
 1846, reprimanded New Bethany for calling one herself and 
 not using that appointed by the Association. 
 
 In 1877, Bruington applied for a presbytery to ordain 
 some deacons. The Association disclaimed authority to 
 appoint a presbytery, and advised the church to call one 
 from sister churches. 
 
 It was, also, assumed that ordained ministers were "ex 
 officio ' ' standing delegates to the Association. There was 
 nothing in the Constitution on the subject. Sometimes 
 there were several ministers members of one church, none 
 of them serving as pastors and, perhaps, not desired b3^ the 
 church as delegates. This was contrary to Baptist prin- 
 ciples, which allow a church itself to elect its representatives 
 to all assemblies. They were ruled out in 1S73, without 
 amending the Constitution. Some of our brethren are slow 
 to perceive how Baptist churches differ from other denomi- 
 nations in government. A church with three or four minis- 
 ters as members, had undeserved weight in determining the 
 policy of the Association. Ministers not desired by the 
 church as delegates could not be prevented from acting. 
 
 The Broad River brethren were accustomed to speak of 
 the brethren of the Catawba River of earlier times, as 
 " Hard Shell, or Anti-Missionary." This is not proven by 
 the records. In 1845, the Broad Rive 1 " rejected L-ong 
 Creek's petition to establish Associational Missions. It is 
 true preachers immediately volunteered their services and 
 brethren, contributions for their support. In 1S51, or '52, 
 the Broad River Missionary Society was formed, but it was 
 not until 1856 that the Association assumed the manage- 
 ment of Associational Missions. In 1855, tne Catawba 
 River endorses R. H. Mood)', the Missionary of the West- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 83 
 
 ern N. C. Baptist Convention, in its bounds, and urges the 
 churches to contribute liberally to his support. In 1835, 
 when the objects of the N. C. State Convention were pre- 
 sented to the Association by Elder James Thomas, it did 
 not reject them, but referred them to the churches to do as 
 they thought best. This was ten years prior to Broad 
 River's rejection of L,ong Creek's petition. In 1837, the 
 Association advised " Silver Creek and all other churches 
 destitute of preaching to call the minister they prefer and 
 compensate him for his services." In 1839, "Compensa- 
 tion of Ministers ' ' is again affirmed as duty of churches. 
 In 1852, a resolution was adopted recommending to the 
 churches to remunerate the ministers who preach to them 
 in their union (protracted) meetings. Since 1S55, the 
 Catawba River has always contributed to support of and 
 employed missionaries. From the above, we see that the 
 Catawba River Association has always been professedly a 
 missionary body. L,ike the churches of today the profes- 
 sion, or doctrine, has been correct; the practice has been at 
 fault. 
 
 The bounds of the Catawba River Association, from 
 Union II (Sand}- Plains) to Smyrna, or Rocky Springs, 
 was about 100 miles, embracing most of Gaston, Lincoln, 
 Catawba, Caldwell and Burke counties. When the meet- 
 ing was in the " upper or lower sections, " it required from 
 a week to ten days for brethren in either of these localities 
 to go to and from and attend the Associations. As nearly 
 all the Baptists were people who labored with their own 
 hands, this was a considerable loss of time. Consideration 
 convinced them that nothing was being accomplished which 
 could not be in Associations of smaller bounds. The reduc- 
 tion of area in Associations had generally been accompanied 
 by achievement of greater results in the Master's work. 
 Many of the churches in the upper portion seemed to be 
 badly tinctured with anti-mission sentiments. It is, also, a 
 sad fact that most churches became indolent as they grew 
 older. In the lower sections, most of the churches were of 
 more recent organization and had the zeal usual with a new 
 
84 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 convert. They deserved a separation, in a great measure, 
 on these accounts. 
 
 From 1867 to 1872, there was a great ingathering to the 
 Baptists from other denominations. Many of these new 
 comers had united with the church without being regenera- 
 ted. They thought that the mode of baptism was all in 
 which the Baptists differed from other denominations. 
 Becoming convinced that the Baptists were right on this 
 question, they united with them without any examination 
 as to qualification for baptism by regeneration, and were 
 the same useless members the}' had been in their former 
 connection, or perhaps a little more so, being satisfied on 
 the only question which had troubled them. 
 
 While this is so, it is also true that the improvement 
 of the Baptist preachers in intellectual ability, enabled 
 them to present the Baptist doctrines more forcibly to intel- 
 ligent minds, and the preachers, whose advantages were 
 limited, were much aided by the sermons and writings 
 of those more gifted in the work. Frequently, one of 
 the most useful and consecrated members in other denomi- 
 nations learned the " way of the Lord more perfectly " and 
 united with the Baptists, and have been among the most 
 useful members of their churches. 
 
 Another matter, which worked injury, was the idea that 
 every minister who came to us from another denomination, 
 should be immediately ordained by us, and a lack of 
 instruction of such by our ministers in the whole of the 
 Baptist doctrine, putting him to preaching before he knew 
 what he was to preach, did harm. 
 
 One thing that has caused objection to contributions for 
 religious purposes among the Baptists, was that their 
 fathers were, before the Revolutionary War, required to 
 pa}*, in either money or part of crop, taxes for the expense 
 of the church. When Hebron, Warlick's, Fong Creek and 
 Mt. Ruhama were organized, there were members who had 
 done this, and who had been called to go to an election on 
 Easter Monday, to choose the "vestrymen" for the 
 "parish." Being opposed to union of church and state, 
 
HISTORY OF SOUTH FORK ASSOCIATION. 85 
 
 they have failed to do, when separated, what the}- objected 
 to when they were united. 
 
 Besides the above ' ' inherited ' ' disinclination to con- 
 tribute, there was a local one. The Baptists of eastern 
 Lincoln and a large portion of Gaston, held membership in 
 Salem and Bruington. Many of them were accustomed to 
 attend the yearly " protracted," or " campmeeting " at the 
 church and "draw rations," as it were, spiritually and 
 attended no other service between times. They were 
 .called on for no contributions and volunteered none, as they 
 did not know the Bible and Church Covenant required 
 giving. Many of them could say " they had belonged to 
 the church 25 years and it had not cost them 25 cents." 
 The most important duty of the present ministry is to con- 
 vince the members of Baptist churches that the same Bible 
 which commanded believers baptism and immersion only 
 as baptism, as plainly taught that these baptized believers 
 were to worship God with their substance; to support 
 the gospel at home and to carry it to sinners at home 
 and abroad; that the Holy Spirit — God now on earth — 
 has individually no more property than the Son of Man had 
 when here, and that all that the Bible commands on this 
 line, must be accomplished by the property of God's people. 
 They knew they had been baptized into the name, 
 or service, of God, the Father, and of God, the Son, but 
 did not know the meaning of being baptized into the 
 service of God, the Holy Spirit — they thought that was 
 something the preacher said just to fill out. 
 
 The " fathers" in many instances had taught faith and 
 baptism, but had ' ' left undone ' ' missions and the ministry. 
 This is the lesson many of our people have yet to learn. 
 
 circular letter. 
 
 The Catawba Associatiox to her Constituent 
 Churches: — Dear Brethren: In viewing the magnificent 
 structure of the Spiritual Temple, " builded together for a 
 habitation of God through the Spirit; the strong foundation 
 on which it is erected; the precious material of which it is 
 
86 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 composed; the protection guaranteed unto it, all combine to 
 show some great and noble design; hence, it is our object 
 in this short epistle to bring before your consideration 
 " The Design of the Church Organization." 
 
 If there were no benefit resulting from such an organiza- 
 tion, it would not have the sanction of divine appointment. 
 Such is its nature that it is not only a benefit to the individ- 
 ual members thus associated, but a benefit to the world. 
 The material of which it is composed denotes that it is 
 formed for action. It is composed of such as are "born 
 not of blood, nor of the will of the flesh, nor of the will of 
 man, but of God."- John i, 13; of "lively stones built 
 up a spiritual house, an holy priesthood, to offer up spirit- 
 ual sacrifices, acceptable to God, by Jesus Christ." It is 
 soldiery, girded with the heavenly panoply, engaged in a 
 spiritual warfare, as combatants, "wrestling not against 
 flesh and blood, but spiritual wickedness in high places." 
 
 These with many other portions of scripture, show that a 
 member of the church organization must possess suitable 
 qualifications. It matters not how many may be pressed 
 into service by human invention, and wear the regalia of 
 Zion's battalion, only " the children of God will be the salt 
 of the earth, the light of the world." 
 
 The Church in all ages has been a witnessing church. 
 " Ye are my witnesses, saith the Lord." Jesus Christ is 
 called " the faithful and true witness." For this purpose 
 He came into the world, that He might " bear witness to 
 the truth." All the works of God bear witness to His 
 existence, from the smallest atom to the brightest seraph. 
 All nature is vocal with her Maker's praise, yet she tells 
 not how a sinner can be just with God. It is the high pre- 
 rogative of the Church — " the ground and pillar of truth," 
 to whom God has been pleased to reveal his mercy, through 
 the meditation of his Son — to give evidence to a lost and 
 ruined world of the power of regenerating grace. Coming 
 up from the wilderness, leaning on the arm of her beloved, 
 she gives a grand display of pardoning mercy that can 
 nowhere else be found. Occupying this position, she is 
 
HISTORY OF SOUTH FORK ASSOCIATION. 87 
 
 Christ's witness. What an awful responsibility! How 
 important she should testify the truth! The Church, to 
 walk worth_v of her vocation, should walk as ' ' children of 
 light." " Abstain from all appearance of evil." 
 
 It is highly important that a witness should give true 
 testimony. Is it not a deplorable fact that many in the 
 the Church visible, by their walk, become enemies to the 
 Cross of Christ? Happy for the world, that there are a 
 few faithful witnesses. But to bear witness to the truth is 
 not the only great design of the Church organization. She 
 is not to be the mere receptacle of truth. She is to diffuse 
 it until His " way is known upon the earth, and His saving 
 health among all nations." Truth, Christianity, is dif- 
 fusive in its very nature. Being so, it is adapted to 
 every clime, to mankind in every condition in life. It, 
 therefore, is adapted to the urgent necessity that exists 
 for the ' ' gospel to be preached in all the world ; for a 
 witness to all nations. ' ' When the poor demoniac of 
 Gadara was healed, his love to the Savior induced him 
 to wish to leave all and follow him; but, no, he must 
 go home and tell how great things the Lord had done 
 for him. He must begin to bear witness to the truth, and 
 diffuse it at home, and throughout Decapolis. The spirit 
 of Christ, and Christianity', is a missionary spirit. But to 
 convey the idea more fully, that one great design of the 
 Church is to diffuse truth, read the " Great Commission," 
 containing the authority by which we preach and baptize. 
 It is as broad, and deep, and high as the Savior's dying 
 love. "Go ye into all the world." Proclaim Salvation 
 through the whole of Satan's dominion on earth. 
 Wherever the human foot presses the soil, go; and, as ye 
 go, preach a crucified, risen, ascended Savior, the sinner's 
 last refuge, the world's only hope. The commission that 
 authorizes us to preach, commands us to preach to every 
 creature. The Apostles having a just conception of the 
 " Design of the Church Organization," went into every 
 country accessible, proclaiming salvation through Christ. 
 But the Apostles are dead; centuries have passed by; king- 
 
88 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 doms have risen, flourished, and fallen, yet the Church still 
 rests securely on the Rock. The responsibilities that once 
 rested on our predecessors, now rest on us, their children. 
 We, in our turn, are to be witnesses for God — to diffuse 
 the truth. 
 
 Dear brethren, we live in an eventful age, which greatly 
 increases our responsibility. Each individual can and 
 should do something. He that is engaged in spreading the 
 gospel, either by preaching it himself, or supporting those 
 who do, is engaged in a good work. He is a benefactor to 
 his race, and will be found in the end not to have lived in 
 vain by using his influence in accomplishing the design 
 of the Church organization. 
 
 As Christians our labors should be brought to bear upon 
 the immortal destiny of our race. What but the gospel 
 can effect that change on man's heart which makes him 
 meet for heaven? 
 
 Our predecessors, feeling the responsibility resting on 
 them, founded organizations in the Church for the diffusion 
 of truth. These, as a rich legacy, are bequeathed. unto us, 
 their children. The great design of these organizations-is, 
 to unite the strength of the Church, that with combined 
 effort, she may attack the citadels of the Prince of Dark- 
 ness. "In union there is strength." Permit us, there- 
 fore, to call your attention to our missionary organizations, 
 home and foreign. In view of the great destitution that 
 exists within the bounds of our Association, who will dare 
 say, " I am opposed to Home Missions." Are there not 
 many within our bounds who never heard a Baptist preach? 
 But there are some who say they like the missionary 
 enterprise, but dislike the present system. Do such per- 
 sons think to shelter their slothfulness under such a 
 shallow pretense? If they are opposed to the plan now 
 in operation, let them suggest a better. We are ready 
 to adopt it. 
 
 Our present Missionary system seems to meet the appro- 
 bation of the Great Head of the Church. He has signally 
 blessed us. It is a fact worthv of record, that those 
 
HISTORY OF SOUTH FORK ASSOCIATION. 89 
 
 churches, associations, and individuals, who have done 
 most for the diffusion of truth, have been more abundantly 
 blessed. As Aaron's rod was distinguished from the others 
 by budding, so such associations, churches and individuals 
 are distinguished by their progressive, healthy, spiritual 
 condition. They are occupying their talents till their Lord 
 doth come, and thereby accomplishing the great design 
 of their spiritual existence. The blessings of heaven 
 resting on such pious endeavors, should stimulate us to 
 action. Look abroad. Ethiopia is stretching forth her 
 hands to God; the heathen are growing ripe for the gospel 
 harvest. The East is in commotion. The idols of China 
 are being cast to the moles and the bats. A door unri- 
 valled is now opening in that benighted land for missionary 
 labor. Hitherto secluded Japan is ready to grant us admis- 
 sion among her idolatrous thousands. The sable sons of 
 Africa are crying for the bread of life, welcoming the 
 missionary to their sunny shores and learning to lisp the 
 name of Jesus. When, O, when, shall the hills of Zion 
 echo with the sounds; "The kingdoms of this world, are 
 become the kingdoms of our Lord and His Christ!" 
 
 Finally, brethren, could we keep constantly in view 
 the design of our organization, the responsibility resting on 
 us, we should not be so often characterized by coldness and 
 inactivity in our Master's cause. Let us be guarded 
 against an anti-Nomain or anti-missionary spirit. Such is 
 not the spirit of the gospel. We may excuse our indolence 
 and inactivity by taking shelter under the eternal purpose 
 of God, saying; " In his own good time He will do it." 
 But such acts do not glorify God, nor diffuse truth, which 
 is the great design of our existence. God's eternal purpose 
 shall be accomplished, but that will afford no protection 
 to our negligence in discharge of duty. 
 
 Is there a private member among us who does not feel 
 solemn in view of the great responsibilities that the name of 
 Christian imposes on him? Is there a minister who does 
 not tremble with anxiety as he reads the last words of his 
 ascending Lord and Master; " Go ye into all the world?" 
 
90 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 May the Lord impress on each of us, a due sense of 
 the responsibility resting on us, and enable us to discharge 
 our duty faithfully. Amen. R. B. Jones. 
 
 CIRCULAR LETTER. 
 
 The Catawba River Association to them that have obtained 
 
 like precious faith with us, through the righteousness 
 
 of God, and our Savior Jesus Christ: — 
 
 Grace and peace be multiplied unto you through the 
 knowledge of God, and of Jesus our Lord: — ■ 
 
 From the interest with which our circulars have hitherto 
 been received and read, we again venture to address you 
 with another on the subject of Communion. 
 
 We, as a denomination, by all Pedo Baptists are vehe- 
 mently accused of the crime of close communion, viz: of 
 not communing with, nor admitting Pedo Baptists to com- 
 mune with us. The}" say we are ' ' narrow-contracted, and 
 tacitly accuse all denominations, but ourselves, as anti- 
 christian." And some of our own denominations are not 
 well satisfied on this subject. To answer these objections 
 and present this long agitated subject in its true light, w 7 ill 
 be the object of this short epistle: 
 
 We, in the first place, invite your attention to I Cor. xi 
 29: — " For he that eateth and drinketh unworthily, eateth 
 and drinketh damnation to himself, not discerning the 
 Lord's bod}-." 
 
 The question now arises, what would render one of 
 the sons or daughters of Adam worthy or unworthy? It 
 has by some been argued that the atonement made by Jesus 
 Christ done away original sin, and that mankind are all 
 born sinless. This we deny. " Behold I was shapen in 
 iniquity and in sin did my mother conceive me." — Psalm 
 li 5; and in the 7th verse of the same Psalm: — " Purge me 
 with hyssop and I shall be clean; wash me and I shall be 
 whiter than snow. ' ' This truth is plain and to the point 
 that we must be purged and washed before we can be white 
 and clean. " Verily, verily I say unto thee except a man 
 be born of water and of the spirit he cannot enter into the 
 kingdom of God." This birth of the water and spirit is 
 
HISTORY OF SOUTH FORK ASSOCIATION. 9 1 
 
 not a birth of the flesh, nor of the will of man, but a birth' 
 of the spirit and of the power of God. Persons having 
 undergone this spiritual purgation, this cleansing ablution 
 and born again, are no more strangers and foreigners, but 
 fellow-citizens with the saints and of the household of God. 
 These have a fair and undisputable right to all the privi- 
 leges and immunities of the spiritual state, and are entitled 
 to the nearer and higher honor and privilege of sons and 
 daughters, and are heirs of God and joint heirs with Jesus 
 Christ. And as dutiful children are bound to walk in all 
 his ordinances, submitting to all his statutes, and obey 
 all his commands. They have a right and it is their 
 bounden duty to demand and receive the ordinance of 
 baptism and thus fulfil all righteousness. 
 
 The question naturally arises; What is baptism? We say; 
 1st, It is an outer sign of an inward and spiritual grace; 
 2nd, It is the answer of a good conscience; 3rd, It is 
 the initiatory ordinance into the visible church. To con- 
 stitute a valid baptism there are three prerequisites: — First, 
 a proper subject; second, a qualified administrator; third, 
 the scriptural mode. 
 
 First, A proper subject: One that believes with all his 
 heart that Jesus Christ is the Son of God, has repented, 
 and by faith is united to Christ Jesus. (Acts viii chapter 
 last clause of the 36th verse. ) ' ' What doth hinder me to 
 be baptized? "37th verse. And Philip said, "If thou 
 believest with all thy heart, thou mayest." And he 
 answered, "I do believe that Jesus Christ is the Son of 
 God." To show that they mnst repent, read L,uke xiii 3. 
 " I tell you nay; but except ye repent, ye shall all likewise 
 perish." That they must have faith, read Heb. xi 6, 
 "but without faith it is impossible to please him: for 
 he that eometh to God must believe that he is, and that he 
 is the rewarder of them that diligently seek him." We 
 have now described a proper candidate for baptism. 
 
 Now, for the administrator: He must be one called of 
 God, as was Aaron. (Heb. v, 4. ) He must be baptized by 
 a proper administrator, in a scriptural mode, and have 
 
92 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 faith in the mode he practices, " for whatsoever is not of 
 faith is sin," Romans xiv, last clause 23rd verse. For the 
 mode, we refer you to the Circular appended to our minutes 
 of 1850. 
 
 You may ask who baptized the Savior when he set 
 his disciples the example, and showed his people the mode 
 in Jordan? 
 
 Answer. — John, the Baptist. (See Matt, iii, 13-17; Mark 
 i, 9-1 1 : Luke iii, 21-22. ) 
 
 Question. — Who baptized John? 
 
 Answer: — He was sent by God himself in the spirit and 
 power of Elijah: "Behold, I will send you Elijah, the 
 prophet, before the coming of the great and dreadful day 
 of the Lord. And he shall turn the heart of the fathers to 
 the children and the heart of the children to their fathers 
 lest I come and smite the earth with a curse," Malaehi iv 
 5-6. This prophecy of Malaehi, though written 397 years 
 before the commencement of the christian era, was fulfilled 
 in the coming of John the Baptist, which we now proceed 
 to prove. Read Matthew xi, 2-14.' 
 
 Query. — Do the Pedo Baptists permit unbaptized persons 
 to approach the Lord's table and partake of the Eucharist? 
 
 None, we presume, will pretend to say they do. Oh, 
 sirs, you hold close communion too. Do you, with all your 
 boasted charity, ever invite the Quakers to commune with 
 you? Xo. Why? Because they are not baptized at all. 
 Do you Pedo Baptists make their not being baptized a bar 
 to their communing with you? To be consistent we 
 are compelled not to commune with unbaptized persons. 
 There you are right friends. But before you call us 
 contracted, any more, cast the beam out of your own 
 eye that you may see clearly to cast the mote out of 
 your brother's eye. 
 
 ' ' But you will not commune with our members who are 
 baptized in your own mode." Do your administrators 
 have faith in immersion? Were they ever immersed them- 
 selves? If not we conscientiously, with the Old and New 
 Testament in our hands and the practice of the Apostles 
 
HISTORY OF SOUTH FORK ASSOCIATION. 93 
 
 before our eyes, view what you call baptism as invalid, as 
 if }*ou have never received anything called baptism. 
 
 If ever we agree to open communion with all professors 
 of Christianity, we at once break through all the rules of 
 consistency ; the customs of the whole christian world, and 
 admit that any thing and every thing is baptism, with this 
 text staring us in the face: — "One Lord, one faith, one 
 baptism," Ephes. iv, 5. This the Baptists cannot, will not 
 do. When you ask them to sanction sprinkling, or pour- 
 ing, for christian baptism, every true Baptist will be found 
 at his post, and from it he will not move, whatever the 
 consequences may be. He would consider himself a traitor 
 to God and man to forsake his post of duty. The truth he 
 will stand up to, whatever it may cost him, nor will he sell 
 it, if for it he could obtain the smiles of the whole Pedo 
 Baptist world. 
 
 We now come to make a few remarks with regard to our 
 accusers on this subject, and show who of accused or 
 accusers, are the most contracted, the closest commun- 
 ionists and most inconsistent. 
 
 We will call your attention to an extract from the records 
 of a Presbyterian Synod, as published by its order in 
 the Union Evangel and Presbyterian Advocate, 1820, vol. 2 
 PP96-99; to the question, "Is it proper there should be 
 intercommunion between Presbyterians and those denom- 
 inations who hold Armenian sentiments?' ' the following 
 answer is given to this report: — "That after giving it 
 all the attention which the importance of the subject 
 demands, they are of the opinion that for Presbyterians to 
 hold communion in sealing ordinances with those who deny 
 the doctrines of grace through the blood of Christ, &c. , is 
 highly prejudicial to the truth as it is in Jesus. Nor 
 can such intercommunion answer any valuable purpose to 
 those who practice it, as two cannot walk together except 
 they be agreed." Every one who is in the smallest degree 
 acquainted with church history, perceives who this report 
 is aimed at. 
 
 Another report of a committee on a former resolution of 
 
94 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 a Presbyterian S}mod, and which was adopted, goes even 
 farther than this, and is as follows:—" The committee are 
 of opinion that for Presbyterians to hold communion in 
 sealing ordinances with those who belong to churches 
 holding doctrines contrary to our standards, is incompatible 
 with the purity and peace of the church and highly preju- 
 dicial to the truth as it is in Jesus. Nor can such com- 
 munions answer any valuable purpose. ' ' Will Presbyterians 
 with these avowed principles and hundreds of others of 
 a like nature, that might be adverted to, charge upon 
 the Baptists the crime of close communion? If you do, we 
 say, " physician heal thyself." 
 
 The Protestant Episcopal Church, by its peculiar views, 
 render it close communion. They contend for apostolic 
 succession as essential to the gospel ministry; will not 
 recognize men who are out of that line as ministers of 
 the gospel, and, therefore, duly qualified to administer the 
 ordinance of the church. With these views, which the 
 whole P. E. Church entertain, no intelligent member or 
 minister of that communion will any more receive the 
 ordinances from the hands of Presbyterian, Methodist or 
 Baptist ministers than they would from the hands of a 
 layman. But though they may not deem it consistent to 
 come to the Presbyterian or Methodist communion table, 
 yet they will condescend to allow them to come to theirs 
 after the elements have been consecrated by the hands 
 of one of the regular descendants in the line from St. Peter. 
 And yet, by this great condescension, they exhibit their 
 inconsistency by departing from their own laws, as will 
 appear by reference to the ' ' Book of Common Prayer 
 under Confirmation." It reads thus: — "And there shall 
 none be admitted to the Holy Communion until such times 
 as he be confirmed, or be ready, or be desirous to be 
 confirmed." Of course they cannot admit, according to 
 this law, any but Roman Catholics, and such as have 
 confirmation like themselves. As for Presbyterians, Con- 
 gregationalists, Methodists and Baptists, should they desire 
 such a privilege, they must all stand aside; because none of 
 
HISTORY OF SOUTH FORK ASSOCIATION. 95 
 
 these denominations either desire, practice or believe in 
 confirmation. With close communion laws, we ask how 
 can the P. E. Church be open communionists. They cannot 
 be open communionists with these laws and their refusal to 
 reciprocate the courtesy of other denominations by sitting 
 down with them at their table and thereby recognizing 
 them as churches of Christ and their pastors as his accredi- 
 ted and authorized ministers. 
 
 Will Episcopalians with these facts staring them in the 
 face cry out against the Baptists; " Close communion?" If 
 you do, we say; " Cast first the beam out of thine own eye 
 and then shalt thou see clearly to cast the mote out of thy 
 brother's eye." We have shown fairly that though the 
 Episcopalians will break their own rules to allow persons, 
 who neither practice nor believe in confirmation to come to 
 the Lord's table with them, yet they will not reciprocate by 
 receiving the elements from what they deem unconsecrated 
 hands. 
 
 The Methodist Episcopal Church does not deem it wrong 
 to go and eat and drink with them, though they never 
 return the courtesy. But we shall show that whatever 
 Methodists may do with regard to that of sitting down 
 at their table, according to their Discipline, they are far 
 from being open communionists with regard to the admis- 
 sion of other churches to their own table. On page 77 of 
 their Book of Discipline, section 13, it is asked: " Query: — 
 Are there any directions to be given concerning the Eord's 
 Supper." In articles II and III of that section, we have 
 the following answers: " Let no person that is not a mem- 
 ber of our church be admitted to the Communion without 
 examination and some token given by an Elder or Deacon. 
 No* person shall be admitted to the Lord's Supper among 
 us, who is guilty of a practice for which we would exclude 
 a member from our church." Now here are two restric- 
 tions laid upon members of other churches: — First, they 
 cannot be admitted without an examination and a token 
 given by an Elder or a Deacon; second, they cannot be 
 admitted if they are guilty of any practice which would 
 
96 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 exclude a member from the Methodist Episcopal Church. 
 
 It is, at the most casual glance, seen that the two 
 restrictions cut off a multitude, if not all, in good and regu- 
 lar standing in other churches. Let us examine them. 
 With regard to the first, the question naturalh* arises, what 
 is this token, which is to be given from an elder or 
 deacon. Answer: Dr. Bangs says it is a ticket or cer- 
 tificate, which is doubtless correct. With this explanation 
 a person desiring to commune applies to an elder or deacon 
 for a note, or ticket, of admission upon which, he opens his, 
 Discipline and reads from page 94, section 6: " Question: — 
 Should we insist on the rules concerning dress? Answer: 
 By all means. This is no time to give encouragement to 
 superfluity of apparel." And, in the fourth article, he 
 reads: — " Give no tickets to any that wear high heads, 
 enormous bonnets, ruffles or rings." He says: — " Madam, 
 I cannot admit you; you are not plain enough in your 
 dress. You wear rings, ruffles, &c, and my Discipline will 
 not permit me to give tickets to such." " But," says the 
 applicant, "I am a member of the Presbyterian Church 
 in good and regular standing and I thought you were open 
 communionists. " "Well," says the elder, "we are, but 
 we can't admit you because our Discipline forbids it." 
 
 Suppose a minister of another church, appareled with all 
 the plainness of a Quaker, applies to an elder for a ticket to 
 the Lord's Supper. The elder looks at him and says: 
 " You are very plain in your dress, and as far as your 
 appearance is concerned, I can give you a ticket; but I 
 must examine you as to your practice." He then takes the 
 book of Discipline, reads page 68, section 19; "Question 
 3, What shall be done with preachers who hold and dissem- 
 inate publicly or privately, doctrines which are contrary to 
 our articles of religion? Answer, Let the same process be 
 observed as in gross immorality." "Now," sa3^s the 
 elder, " I would enquire are you with us in doctrine?" 
 " No sir," says the applicant. "I believe in the doctrine 
 of personal and eternal predestination as set forth in the 
 Presbyterian Confession of Faith, PP15-19, and I preach 
 
HISTORY OF SOUTH FORK ASSOCIATION. 97 
 
 it whenever I deem it proper so to do." "Then," says 
 the elder, " I cannot admit you to the table of the Lord, as 
 you must perceive from the Discipline which I have just 
 read." " But then," responds the applicant, " that applies 
 to your ministers and not to us." " I admit that it does," 
 rejoins the elder, " but think you that we ought to admit a 
 person to the table who is guilty of what would exclude a 
 minister from the church? Besides, the Discipline says 
 in another place that no person shall be admitted to the 
 Lord's Supper among us, who is guilty of any practice for 
 which we would exclude a member of our church. " " May 
 I not further inquire," says the applicant, " whether this 
 last rule does not apply to members and not to ministers?" 
 "I think not," replies the elder, "but if it should, we 
 have another rule very similar to it, which particularly 
 applies to members. It is on page 95, section 7, article 3; 
 ' If any member of our church shall be clearly convicted of 
 endeavoring to sow dissensions in any of our societies by 
 inveighing against either our doctrines or disciplines, such 
 person so offending shall first be reproved by the senior 
 minister, or preacher of his circuit, and if he persist in such 
 pernicious practices, he shall be expelled from the church.' 
 Now, if you will promise that you will not inveigh either 
 against our doctrines or Discipline, I can admit you and 
 give you the token, otherwise, I cannot." " Why, I 
 thought you were open communionists, but I find I am 
 mistaken," replies the applicant. " O, yes," says the 
 elder, " we- are open communionists. Our greatest objec- 
 tion to the Baptists is, that the}' will hang on to close 
 communion." "Well," says the applicant, "upon my 
 word, all the difference I perceive between you and the 
 Baptists is, you profess to open communion and are in your 
 Discipline close communionists; whilst the Baptists make 
 their practice agree with their profession. From what I 
 can learn from your Discipline, I find that the terms of 
 communion, with you, are simply these: — We must believe, 
 preach and dress just like Methodists. If I mistake not, 
 this is going a little ahead of the Baptists. For, Baptists 
 
98 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 will allow their members and ministers to differ on theologi- 
 cal points, and yet not refuse to fellowship them at the 
 Lord's table." Permit us then, our dear friend, to 
 suggest that instead of crying out against the Baptists for 
 their close communion, boasting at the same time of your 
 open communion, to lay your hand upon your mouth until 
 you alter your Discipline, striking out the restrictions 
 which render your church more restricted in her com- 
 munion than even that church which Pedo Baptists all 
 agree to censure, and, if possible, to pull down. 
 
 And now, in conclusion, dear brethren, we as a denomin- 
 ation, are at this time very unpopular; but the scriptures 
 are on our side. If God be for us, who can be against us? 
 Be zealous to maintain good works; be wise as serpents and 
 harmless as doves; be perfect; be of one mind; live in peace,, 
 and the God of Peace will be a pillar of fire by night and of 
 shade by day; and leave not an hoof behind, but land them 
 all safely in the Heavenly Canaan above. 
 
 Thomas Carlton. [1851.] 
 portion of circular letter, 1 856. 
 
 But, say those opposed to Missions, the missionaries 
 must be paid. Pray, my dear brother, does not the word of 
 inspiration say so too? You cannot deny it. Hear Paul: — 
 " Who goeth a warfare at his own charges; who planteth 
 a vineyard and eateth not of the fruit thereof, or who 
 teedeth a flock and eateth not of the milk of the flock, 
 for it is written in the law of Moses, thou shalt not muzzle 
 the mouth of the ox that treadeth out the corn. Doth 
 God care for oxen, or sayeth He it for our sakes; for 
 our sakes no doubt this is written, that he that ploweth 
 should plow in hope; and he that thresheth in hope should 
 be partaker of his hope," I Cor. ix, 7, 9, 10. But why 
 need we quote scripture? The Old and New Testa- 
 ments are both so full of plain texts that those who preach 
 the gospel shall live of the gospel, that to select them 
 all would be a task not much less than to write out one- 
 fourth of the New Testament. May we all seek the truth, 
 find and understand the same. May God in His infinite 
 
HISTORY OF SOUTH FORK ASSOCIATION. 99 
 
 goodness and mercy pour the oil of consolation on the 
 troubled waters of strife. May we all keep the unity of 
 the Spirit in the bonds of peace, not devouring one another. 
 May bickerings, backbitings and vain-glory cease. May 
 we not think too little of our brethren and too much 
 of ourselves, but all strive to know the place in our 
 Master's vineyard we ought to occupy, and then go 
 unitedly, prayerfully and resolutely to our posts, resolving 
 to maintain the truth, or bleach the ground with our 
 bones. So, that when our Master comes, we may receive 
 the plaudit of " well done good and faithful servant, enter 
 into the joy of the Lord;" and may we leave the world 
 singing hallelujah to the great Head of the Church, is our 
 prayer, for the Redeemer's sake. Amen. 
 
 Thomas Carlton. 
 
 CIRCULAR LETTER, i860. 
 
 Dear Brethren: — As the writer of this humble epistle 
 was appointed at the last session of this Association to 
 choose a subject on which to write the Circular Letter, he 
 knows of no better subject or one of more importance to 
 the Baptist denomination than "Fellowship." We there- 
 fore, address } t ou from Acts ii, 42 : — ' 'The}- continued stead- 
 fastly in the Apostles' doctrine and fellowship, and in 
 breaking of bread, and in prayers." 
 
 The word fellowship comes from the word fellow, that 
 signifies a companion and equal, a company-partnership. 
 The inspired historian goes on to explain the nature and 
 effect of this fellowship: — " And they continuing daily 
 with one accord in the temple, breaking bread from house 
 to house, did eat their meat with gladness and singleness of 
 heart, praising God, and having favor with all the people;" 
 and, " the Lord added to the church daily such as should 
 be saved." This, no doubt, is the church of Jesus Christ, 
 which he came to set up in the world; and its discipleship, 
 and fellowship, and membership are the same through 
 all times. However its membership may increase, it is 
 still the same church; but we are told by many professors 
 that this church has increased and branched out into so 
 
IOO HISTORY OF SOUTH FORK ASSOCIATION. 
 
 mam* branches that everybody has a right to its member- 
 ship; some of the Baptists, too, are dipping their pencil in 
 this black dye. Baptists, think of this! This everybody 
 membership is doing the cause of God more harm than 
 anything else in the world. But to return to our subject 
 This fellowship arises from the very nature of the church 
 to which it belongs. Some think it is more correct to say 
 kingdom than church. However this may be, we discuss 
 the attributes as the same. This church, or kingdom, 
 began to be set up under the preaching of John the Baptist, 
 and all his preaching contained the very elements of fellow- 
 ship. 
 
 Matthew says, " in those days came John the Baptist, 
 preaching in the wilderness of Judea and saying, repent ye, 
 for the kingdom of heaven is at hand." We see the policy 
 of this great man of God in opening his heavenly mission. 
 He at once cuts off all pleas that might come from Jew 
 or Gentile, without repentance, a change of heart and life. 
 We see this ably discussed and defended in Matt, iii, 1-12. 
 The great object in view was to establish one church, or 
 kingdom, that should stand forever. At an early day 
 Jesus joined this church and became its great Teacher and 
 Leader. To get a full account of this great transaction, 
 read Matt, iii, 12-17. Jesus began his heavenly ministry in 
 the manner and style of John the Baptist. " From that 
 time Jesus began to preach and to say the kingdom of 
 heaven is at hand," Matt, iv, 17. We see at once the 
 importance of repentance, as it prepares the heart to receive 
 all the blessings of the kingdom. This is the principle 
 upon which the fellowship of the church is enjoyed and 
 carried out. Jesus not only preached this doctrine Himself, 
 but taught His disciples to preach it wherever they went, 
 and with that taught that there is but one true church. 
 Jesus preached this in all his parables. What can be 
 plainer than the parable of the sheep, John x, or of the 
 true vine, John xv. 
 
 Furthermore He taught His disciples plainly, a short 
 time before he left them, that this is the case, and as such 
 
HISTORY OP SOUTH FORK ASSOCIATION. IOI 
 
 tells them everything they needed to comfort their hearts. 
 He promises them the Comforter. (See John xiv, 16-17; 
 xv, 26; xvi, 7.) Moreover, He says for them, "that they 
 might be kept from the evils that are in the world, and be 
 sanctified through the truth, and all be one in Him as He 
 was in the Father and the Father in Him, that they also 
 may be one in us," John xvii, 21. 
 
 This is the fellowship of the true disciples, and nothing 
 else will do. We have before us now the most important 
 part of the church's history. In about the space of 50 
 days, the greatest events took place that ever did or ever 
 will. Some of these events will now pass under our 
 notice. * * * Dear brethren, we refer you to the whole 
 of the first chapter of Acts for a full account of this great 
 subject. * * * Peter begins his sermon at verse 14 and 
 ends at verse 36 of the second chapter of Acts. As the 
 people did not understand the wonderful influence of the 
 Holy Spirit, they were amazed and some said one thing and 
 some another. Peter quoted the second chapter of Joel to 
 show that the prophets had spoken of that very thing long 
 before. Peter then directs their attention to the great 
 object in view, namely; to witness the resurrection and 
 ascension of Jesus, and that He was pouring out upon them 
 the Holy Ghost; that he was the Messiah, a man known to 
 be approved of God by his miracles and wondrous signs; 
 that he was not crucified without the determined counsel 
 and foreknowledge of God. While Peter was preaching, 
 the Holy Spirit was carrying the work with power to 
 the hard hearts of his hearers. Many of them became 
 so concerned and alarmed that the} 7 said unto Peter and the 
 rest of the Apostles, " Men and brethren, what shall we 
 do?" We see at once the situation these men were in with 
 regard to their guilt before God, for the answer and direc- 
 tions remain through all time to guide them in the right 
 way. 
 
 If the Apostles were commanded 'or had any right to 
 open the doors of the church as wide as the world, now was 
 the time to invite everybody in. The twelve Apostles and 
 
102 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 the church, together with thousands of people deeply 
 affected, were all there filled with the Holy Ghost. Why 
 then did not the preacher cry aloud and say; "Come every 
 one of you; you ought all to join the church?" We hear 
 no such trash from Peter, but he told them to repent and 
 be baptized in the name of the Lord Jesus for the remission 
 of sins, and that they should receive the gift of the 
 Holy Ghost. Then they gladly received the word, and 
 there were added to the church three thousand souls, who 
 were baptized into the fellowship of the church. 
 
 Now, we are to enquire in what did this fellowship 
 consist. We here consider two things: — First, fellowship 
 with God; second, fellowship with one another. 
 
 First, fellowship with God. St. Paul says, " As many 
 as are led by the Spirit of God, they are the sons of God," 
 Rom. viii, 14. " Ye are the children of God by faith in 
 Jesus Christ," Gal. iii, 24. " Therefore, being justified by 
 faith we have peace with God through our Lord Jesus 
 Christ," Rom. v, 1. And having peace with God we have 
 fellowship with him; and upon the same principle that we 
 have fellowship with God we have fellowship with one 
 another, because we are fellow-believers; that is; all chris- 
 tains have the same kind of faith, "one Lord, one faith, 
 one baptism," (Eph. iv, 5.) Read the whole connection 
 and you will find that it is all oxe faith, till we come in 
 the unit}- of faith and of the knowledge of the Son of God 
 to be a perfect man, according to the measure of the stature 
 of the fulness of Christ Jesus. So they are all brethren of 
 the same household, learners under one great master; 
 all taught by the same word and Spirit. 
 
 Second, again, the}- are the fellow-servants under one 
 great Lord. They belong to him and are joyfully willing 
 to serve him. They are fellow laborers too. 
 
 We would wish to say much here, but our letter is too 
 long. One great part of the church's labor is to seud 
 the gospel into all the world. Let the Baptists ask 
 themselves if, as fellow-laborers together with Christ, 
 thev have not a bad way of showing it, while many of 
 
HISTORY OF SOUTH FORK ASSOCIATION. 103 
 
 them are opposing every measure that is taken to send the 
 gospel. 
 
 Another great part of the fellowship of true disciples, 
 consists in their being fellow-sufferers. We first see them 
 as a little band of one hundred and twenty united in prayer 
 and supplication of one heart and one soul. Soon after 
 this we find an addition of three thousand in possession of 
 the same spirit, for they sold their goods and parted with 
 them to all men as every man had need. Shortly after this 
 many that heard the word believed, and the number of the 
 men was about 5,000. (See Acts iv, 4.) The multitude 
 that believed were all of one heart and soul, neither did 
 they claim aught as their own, but held all things in 
 common. From previous intimations of our L,ord, the 
 disciples knew that an awful storm of persecution was 
 coming upon them, which would continue for many ages. 
 They, therefore, thought that all should fare alike. 
 
 We have thus in our poor feeble manner, set before you, 
 dear brethren, some of the things in which fellowship 
 consists. Let us, in conclusion, ask whether we have true 
 fellowship with God or not? The blessed Jesus tells us 
 in few words who it is that have fellowship with God. 
 "As Thou hast given Him power over all flesh that He 
 should give eternal life to as many as Thou hast given 
 Him, and this is life eternal that they may know Thee the 
 only true God and Jesus Christ whom Thou has sent," 
 John xvii, 2, 3. We see here plainl)- who it is that have 
 fellowship — those who belong to Jesus, and are taught by 
 Him in regard to fellowship in the church, when enjoyed 
 upon the pure principle of the Gospel. It ensures a full 
 exercise of all the graces of the Holy Spirit — love, joy, 
 peace, long-suffering, gentleness, goodness, faith, meek- 
 ness, temperance, (Gal. v, 22-23.) 
 
 By way of conclusion, we refer you to a few words of 
 the beloved disciple. He says; "That which we have 
 seen and heard declare we unto you that ye also may 
 
104 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 have fellowship with us, and truly our fellowship is with 
 the Father and with His son, Jesus Christ." 
 
 Alexander Abernethy. 
 
 CHAPTER IV. 
 
 South Fork Association. 
 
 INTRODUCTION. 
 
 At the Session of 1890, I was elected Associational 
 Historian. In 1893, I had prepared the history of the 
 South Fork — 1878-93, I was quite ill nearly four months. 
 During this time the manuscript was destroyed. I then 
 prepared the history prior to the South Fork. In 1894, 
 this, with valuable papers, (among them the Church Book 
 of Mt. Ruhama, from 18 16- 1880; Organization of Thessa- 
 lonica and its early years; the ordination of R. B. Jones, 
 and other papers connected with him,) was burned in my 
 house. I have again done the work and now send it forth. 
 
 As an introductory to South Fork, let us review the 
 proceedings of Associations in earlier years. 
 
 After organization, correspondents present from other 
 Associations, were recognized. These brought a letter from 
 their Association and some copies of their minutes. There 
 not being copies enough for each delegate a committee was 
 appointed to distribute them. Each Association elected 
 Associations with which it corresponded. 
 
 Then a Committee of Arrangement was appointed, con- 
 sisting of the Moderator, Clerk and one or two other 
 brethren. This Committee appointed all committees and 
 arranged the programme of the work of the session, fre- 
 quently naming subject and time of discussion. 
 
 This has given way to the ' ' Order of Business, ' ' provided, 
 in the " Rules of Order," but some Associations still 
 continue the ' ' Committee of Arrangements. ' ' 
 
 On the second day, the first thing was the report of the 
 " Committee of Arrangement;" then, queries sent down by 
 
HISTORY OF SOUTH FORK ASSOCIATION. 105 
 
 the churches, were discussed and answers sent up to the 
 church presenting the query; the Circular Letter was read, 
 discussed and disposed of; any new matter brought before 
 the Association; correspondents to respective Associations 
 and writers of the letters and of the Circular Letter for- 
 the next year were appointed. 
 
 There was preaching in the morning, and afternoon 
 sessions each day. 
 
 The session of the Association was, to some extent, a 
 tournament of the preachers, each doing his best. At the 
 close, and on the journey home, the delegates discussed 
 who was the biggest preacher at the Association. 
 
 The last Circular Letter was printed in 1872. 
 
 Committees to report on different subjects were intro- 
 duced, frequently to report a year subsequent. Afterwards 
 the discussions of these reports occupied nearly all the 
 time of the Association. 
 
 Although the letter had been discarded, the appointment 
 of correspondents was continued until the first year of the 
 South Fork, 1879. What were formerly correspondents 
 are now included in "visitors," the invitation being to 
 " any correspondents or visitors present." 
 
 About this time the custom of having two preachers for 
 almost every sen-ice, one to preach, the other to "close" 
 began to disappear. The first would preach a sermon from 
 one to two hours in length; then, the one who was to 
 " close " would continue on the same, or some other text, 
 for equally as long. These long services encouraged, if 
 they did not originate, leaving the house during the ser- 
 vice, as one could go out, get a drink of water, feed his 
 horse or eat his dinner, and then return in time to hear an 
 hour or more of the preaching. The boys and girls 
 frequently went out to show themselves or their clothes. 
 Thus, what in town would have been considered rudeness, 
 was a "matter of course" in many country sections. It 
 has almost ceased now, in all sections; leaving the house 
 
106 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 during services being considered an evidence of the ' ' bad 
 raising " of the child. 
 
 The organization was in the epoch of the changing from 
 the unlearned Baptist preacher to those of more education. 
 It was a trying time with the old brethren , who for twenty 
 five or more years had been the leaders of the community, 
 to see them turning from them to others. Some resented 
 and said if the Baptists were going to preach education and 
 money, they were done; others, saw the cause would be 
 advanced and gladly followed where they had led; were 
 willing, if necessarj-, " to be nothing " for Christ. Of the 
 young some played the demagogue and tried to combine 
 the ignorant to promote ignorance; while others in endeav- 
 oring to lead, were careful in no way to hurt the feelings 
 of the old brethren. This friction has now all passed away, 
 and the Baptists still maintain that a call by the Holy 
 Spirit, and proven by a Godly walk and conversation and 
 governed by a desire to learn and preach the Bible, is 
 the most important qualification for a minister — much more 
 important than the amount of learning possessed. That 
 thousands are still brought to Christ by the efforts of the 
 ministers of limited educational qualification, convinces the 
 Baptists that an educational qualification will not do as 
 a deciding test for the ministry. 
 
 While this is true, and God needs not a man's learning, 
 neither does He need his ignorance, if there had been no 
 advance in the education of the ministers, the Baptists 
 could not have done the work they have in the past quarter 
 of a century — the people would have gotten away from 
 them. The majority of the Baptist ministers have been 
 unlearned, yet there have ever been some learned men in 
 our territory. Hosea Holcoinbe, Humphrey Posey, Wm. 
 and Thos. Curtis, were a great aid to the unlearned 
 brethren, as now, with Dr. Gwaltney, they could from a 
 conversation, or a speech, in a Union Meeting or Associa- 
 tion, understand some passage of scripture which was 
 troubling them. If all our ministers in the past had been 
 highly educated, they would have been above the people 
 
HISTORY OF SOUTH FORK ASSOCIATION. 107 
 
 and the Baptists could not have done the work they have. 
 When Kid's Chapel joined the Catawba River Association 
 in 1872, it was said there were only two college graduates 
 in its ranks, Elder E. A. Poe and myself. 
 
 ORGANIZATION OF THE SOUTH FORK ASSOCIATION. 
 
 Friday, November 22nd, 1878, delegates from the follow- 
 ing named churches assembled at Kid's Chapel, Kidsville, 
 N. C, at 11 o'clock, AM, and Elder Geo. J. Wilkie 
 preached from Titus ii, 11-14. After recess, Brother W. A. 
 Graham was requested to take the chair, and Brother S. L, 
 Bolinger to act as clerk. Delegates were enrolled, viz — - 
 
 Bruington; R. G. Flowers, I. C. Sanders; 20 members. 
 
 Hickory Grove; H. Padgett, W. H. Cherry I. R. 
 Stone, C. H. Abernethy; 95 members. 
 
 Kid's Chapel; Elder J. H. Boothe, Brethren W. A. 
 Graham, J. C. Barnett, C. G. Tucker, J. M. Kids, J. 
 D. Ballard; 121 members. 
 
 Lowesville; W. C. Withers; 7 members. 
 
 Macedonia; I. H. Eaney, Alexander Goodson, J. 
 Burke, W. A. Keener; 51 members. 
 
 Mt. Ruhama; L. S. Caldwell, M. S. Clark, L. J. Cald- 
 well; 116 members. 
 
 Mt. Zion; Elder Tj W. Upton, D. F. Abernethy, B. 
 Stroup, J. Morrison, J. Black, W. J. Caldwell; 162 
 members. 
 
 Mull's Chapel; Elder W. F. Hull; 13 members. 
 
 Providence; Elder Geo. J. Wilkie, B. Fish, S. L. 
 Bolinger, J. T. Hamilton; 75 members. 
 
 Salem; G. I. Paysour, A. Robinson; 49 members. 
 
 Total members, 709. 
 
 W. A. Graham was elected Moderator, and Elder J. 
 H. Boothe, Clerk. 
 
 The following were appointed a committee to draft a 
 Constitution and Rules of Order: — H. Padgett, I. W. 
 Laney, L. S. Caldwell, Elder W. F. Hull, G. I. Paysour, 
 R. G. Flowers, J. M. Kids, B. Fish, and D. F. Abernethy. 
 
 The following visitors were present: — Elder Theo. Whit- 
 field, South Yadkin; D. W. Thomasson, York, S. C; J. T. 
 
I08 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Shell, Caldwell, and Brother S. A. Whitener, Catawba 
 River Associations. 
 
 SATURDAY, NOVEMBER 23RD, 1 878. 
 
 At nine o'clock the Association was called to order; 
 religious exercises by Elder Boothe. 
 
 The report of the Committee on Constitution and Rules 
 of Order was received and unanimously adopted. 
 
 CONSTITUTION. 
 
 1. This Association shall be known as the South Fork 
 Association. 
 
 2. Its object shall be to educate men called of God to 
 the ministry and approved by the churches to which they 
 belong; to support the gospel in destitute sections within 
 our bounds; to assist Baptist churches in the erection of 
 suitable houses of worship; to encourage the study of the 
 Bible in the Sabbath Schools, and to cooperate with N. C. 
 Baptist State Convention in all its departments of labor. 
 
 3. It shall be composed of delegates annually appointed 
 by the respective churches; each church to be entitled to 
 two delegates and one additional delegate for every twenty- 
 five members in excess of fifty. 
 
 4. Its officers shall be a Moderator and Clerk, who shall 
 be elected annually by ballot, the %lerk to be ex-ofhcio 
 Treasurer. 
 
 5. There shall be an Executive Committee of five per- 
 sons, annually appointed by the Moderator, who shall have 
 supervision of all business pertaining to the work of the 
 Association. 
 
 6. This Constitution may be amended by a vote of two- 
 thirds of the members of the Association. 
 
 7. This Association shall meet annually on Thursday 
 before the third Sunday in September. 
 
 RULES OF ORDER. 
 
 1. Every meeting shall be opened and closed with 
 prayer. 
 
 2. The delegates' names shall be called each day previous 
 to proceeding to business. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 109 
 
 3. The committees of the Association shall be as fol- 
 lows: — Finance, Associational Missions, State Missions, 
 Foreign Missions, State of the Churches, Temperance, 
 Education, Periodicals, Sabbath Schools, Queries, and Res- 
 olutions, and such special committees as may. be deemed 
 necessary. 
 
 4. The hours of business shall be: — Meet at half past 
 nine o'clock am; adjourn at half past twelve o'clock pm; 
 meet at half past one o'clock and adjourn at pleasure, 
 unless otherwise ordered. 
 
 5. The Moderator shall preside at all meetings but may 
 designate some one to take his place if he wishes to vacate 
 the chair. 
 
 6. The presiding officer shall enforce order in accordance 
 with Mell's Parliamentary Practice. 
 
 7. The Clerk shall keep a correct record of the doings 
 of the Association and superintend the publishing of the 
 minutes. 
 
 At 10 o'clock am, Associational Missions were discussed 
 by Elders Boothe, Upton, Thomasson, Wilkie and Whit- 
 field. 
 
 The following resolutions were adopted: — 
 
 1 . That it shall be the duty of the Executive Board of 
 this Association to look out and arrange the fields of mis- 
 sionary work; to devise and recommend to the churches a 
 plan by which the necessary funds may be raised; to take 
 the necessary steps towards getting missionaries in the 
 fields, and to ask the State Mission Board to assist in the 
 work. 
 
 2. That we the delegates present do solemnly pledge 
 ourselves to do all that we can to get our churches to 
 sustain, by prayer and contributions, our Executive Board 
 in the performance of the work before them. 
 
 3. That the Moderator be directed to appoint one mem- 
 ber in each church as an auxiliary committee to see that 
 each and every member of this church gives to this object. 
 
 Messengers were appointed to several Associations and it 
 was resolved that anv member of this Association attendin°: 
 
IIO HISTORY OF SOUTH FORK ASSOCIATION. 
 
 any sister Association be considered a messenger to the 
 same. 
 
 The Moderator was directed to appoint himself a member 
 of the Executive Board. The Executive Board was W. A. 
 Graham, L. Warlick, G. I. Paysour, H. Padgett, B. Fish. 
 
 The Auxiliary Committe was announced. 
 
 At 2.30PM, Pastoral Support was discussed by the Mod- 
 erator, Elders Whitfield, Thomasson, and Boothe. The 
 remarks of Brother Whitfield were very instructive. A 
 Union meeting was appointed at Mt. Ziou on Friday before 
 the fifth Sabbath in December; ministers, deacons and 
 clerks to be ex officio members, and each church to appoint 
 two additional delegates. 
 
 Ordained Ministers: — James Brumfield, Bruington; W. 
 F. Hull, Mull's Chapel; G. J. Wilkie, Providence; J. H. 
 Boothe, Kid's Chapel; T. W. Upton, Bruington. 
 
 T879. At Hickory Grove; sermon by Dr. T. H. Pritch- 
 ard, I Cor. i, 21-23; : 3 churches represented; Moderator, 
 W. A. Graham; Clerk, Elder J. G. Hill. Visitors:— Dr. 
 T. H. Pritchard, President Wake Forest College; Elder H. 
 H. Hatcher, Biblical Recorder, (then writing as " G. 
 Washington Jones;" ) J. F. Morris, Elder D. W. Thomasson, 
 W. H. Hand, W. G. W T arren, J. ft. Garrison, Yorkville, 
 S. C. Association; Elder P. A. Whitener, D. C. Stroup, S. 
 A. Whitener, Catawba River; Elder J. B. Marsh, J. S. 
 Gwaltney, J. S. Bridges, M. J. Cochrane, C. B. Webb, 
 J. D. Cashion, South Yadkin; Elder A. E- Stough, King's 
 Mountain. 
 
 Correspondents were appointed to King's Mountain, 
 South Yadkin, Catawba River, and Brushy Mountain 
 Associations. 
 
 The Executive Committee were authorized to receive any 
 churches that might procure letters to join this Association 
 before next session. 
 
 Executive Committee report that they have employed 
 Elder J. R. Jones to labor at points contiguous to Hickor}^ 
 and Newton for which they have paid him $30.00; have 
 
HISTORY OF SOUTH FORK ASSOCIATION. I I I 
 
 supplemented Elder Boothe, at Eowewille, $7.50; total, 
 $37.50. Receipts, $38.75; balance $1.25. 
 
 The State Mission Board has aided Elder A. L. Stough, 
 at Eincolnton; J. H. Boothe at Dallas; J. R. Jones at Hick- 
 ory and Newton. Brother Stough was aided by Elder F. 
 M. Jordan in a glorious revival at Ljncolnton, resulting in 
 31 baptisms. There were 59 baptisms, 38 of which were 
 by the missionaries. Church buildings to be erected at 
 Eincolnton,' Bruington, Eowesville and Salem were recom- 
 mended to the Association. 
 
 W. A. Graham, Chairman. 
 
 Thirteen churches, 59 baptisms, membership, 804. The 
 contribution table is so mixed that I cannot calculate it. 
 The first baptisms (4) at Hickory are reported this year. 
 
 DALLAS. 
 
 Elder J. H. Boothe had preached at Dallas as a night 
 appointment during the year. On Sabbath afternoon after 
 preaching, I went with Dr. Pritchard and Elder Boothe to 
 Dallas. Dr. Pritchard preached here four or five days and 
 Brother Boothe protracted through the week. Several 
 were baptized and a church was constituted, Brethren J. 
 D. Moore and J. R. Lewis being deacons. A neat house 
 was built and the church joined the King's Mountain 
 Association the next fall (1880.) 
 
 Elder J. R. Jones, a graduate of Wake Forest, had 
 removed from Wake county to Hickory and taken ' ' a 
 field" at Morganton, Hickory and Newton. He was the 
 sixth ordained minister in the Association and the first to 
 reside in Hickory. 
 
 1880. Mt. Ruhama; sermon by J. R. Jones; W. A. 
 Graham, Moderator; Elder J. G. Hill, Clerk. 
 
 MT. RUHAMA. 
 
 Mt. Ruhama was organized by Drury Dobbins and Ber- 
 ryman Hicks in 18 16, membership 37. It is the only 
 one of the old churches that has maintained a continuous 
 existence and activity since organization. Proclaiming 
 immersion as baptism and believers only as those entitled 
 
1 1 2 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 to this ordinance, she has stood as a beacon light in what is 
 now the South Fork Association. She has seen Union 
 twice removed in location and often not represented in the 
 Association. Long Creek had at times only its name, for 
 there were no signs of life. Her "arms," Thessalonica, 
 Olivet and Lebanon, have been in the same condition, yet 
 Mt. Ruhama has seldom been without a pastor and only 
 four times unrepresented in the Association to which it 
 belonged. While this is true she has not for fifty years 
 past exerted herself except in her own territory, and con- 
 tributions have been meagre. Up to 1854, she observed 
 " feet washing." I find an order for it in the old church 
 book at that time. The first Sabbath School was estab- 
 lished in 1858. Killian gave the land on which the 
 
 house was built and it was called Killian' s Meeting House 
 by the citizens of the county. Fields Bradshaw was a 
 member here in 1824. Hugh Quinn also appears to have 
 held membership here. Elder J. Brumfield was ordained 
 here more than fifty years ago. There were four appoint- 
 ments before a presbytery was gotten together. After the 
 exercises were concluded the brother had a very severe 
 attack of nausea. The first house was of logs, it stood 
 until about 1S78, when it was replaced by a frame house 
 and this has since given way to a newly painted building. 
 Elders Wm. Bandy and Matthew Kirksey were also mem- 
 bers of this church. The names Caldwell, Bandy, Kirksey, 
 Clark, Abernethy, Crouse and Sanders appear among its 
 members almost from its organization. While the church 
 has not been noted for its contributions to the object 
 the Association promotes, yet no church in the Association 
 is more liberal in entertaining the Association, Union 
 Meeting, or the brother who visits in its bounds. There is 
 a decided improvement now in the church and it bids fair 
 to stand with the best. May she lead in good works as she 
 has in maintainance of principles. 
 
 Providence II was received; 51 members; M. O. Hoffman 
 and J. M. Hoffman delegates. Providence II is in Cataw- 
 ba county nine miles northwest from Hickory. Its organi- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 113 
 
 zation was the result of the labors of Elder G. J. Wilkie, 
 1878-9. 
 
 Thessalonica, 57 members, reported and was enrolled. 
 
 THESSALONICA. 
 
 R. B. Jones preached in the public school house near the 
 present site. The house was locked. He preached in a 
 grove near by until the site of the present house was, with 
 some difficulty, obtained. A house was built upon this lot 
 and the church removed to it, about two miles from former 
 location. While the membership has never been large 
 there has always been among them some of the faithful and 
 true. Brother W. P. Rhone}' now well represents this 
 class and is seldom absent from Association or Union Meet- 
 ing accompanied by some of his family, that his children 
 may be educated in Baptist principles. 
 
 Elder Harvey H. Hatcher, of the Biblical Recorder; Rev. 
 T. Harrison, Foreign Mission Board; Elder J. B. Boon, J. 
 S. Bridges, J. Setzer, and W. L,- Moore were present as 
 visitors. 
 
 The time of meeting was changed to Thursday before 
 the third Sabbath in October. September was found to 
 be too early for collections, as frequently little or no cotton 
 had been sold. 
 
 A collection ($6.00) to aid Hickory church was taken. 
 
 The committee on obituaries reported resolutions on the 
 death of Brother William Pool, of Kid's Chapel church, 
 aged 78 years, who had been a Baptist for over fort}' years 
 and an active and useful member. 
 
 REPORT OF THE EXECUTIVE COMMITTEE. 
 
 We employed Elder J. R. Jones for the months of 
 November and December, 1879, as missionary for one- 
 fourth of his time at the rate of $100.00 per year. He also 
 preached at Bost school house, Catawba county, for $25.00 
 per year; supplemented the salary of Elder Wilkie at 
 Bruington, $10.00; supplemented the salary of Elder Boothe 
 at Eowesville, $10.00; total $45.00. 
 
 There is much territory in our bounds still unoccupied 
 by the Baptists, but until the contributions for this purpose 
 
114 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 are received, we can do but little. Elder T. W. Upton has 
 preached occasionally at Mountain Island factory, (now 
 Hebron.) Elder J. S. Gwaltne}- has given three Sabbaths 
 in the month a portion of the year to preaching in destitute 
 sections. 
 
 The State Mission Board aided us by appropriations at 
 Hickory, Newton, J. R. Jones, and Lincolnton A. L. 
 Stough. 
 
 Fifteen churches. Baptized 58. Total membership 874. 
 Contributions, exclusive of pastors' salary, $486.75, $380.00 
 of which was ' ' incidentals. ' ' 
 
 D. Carpenter, J. S. Gwaltney and J. G. Hill are added to 
 the list of ministers and Elder J. H. Boothe has removed. 
 
 ELDER J. G. HILL. 
 
 Elder J. G. Hill was a son of the noted preacher, Wade 
 Hill. He moved to Lincoln county about 1872, and lived 
 in the Hickory Grove congregation. Afterwards, he united 
 with Mt. Zion church and was ordained in 1879. He 
 seemed to be naturally of a contrary disposition and ready 
 to espouse the ' ' other side. ' ' He would think evil of his 
 brethren and aspired to lead the element who through igno- 
 rance were opposing the advance of the denomination and 
 opposed at first almost everything proposed. He once asked 
 Brother J. S. Bridges what his salary was as a member of 
 the vState Board. Every one now knows that the members 
 of the Board have never received any compensation, but pay 
 their own expenses when attending to its duties. Brother 
 Hill would construct ' ' men of straw ' ' and demolish them 
 when they had nothing real about them. He said he had 
 heard that ' ' nine out of ten men who graduated at Wake 
 Forest became infidels," therefore, opposed giving to the 
 endowment of the College. Also, that only " sixteen cents 
 out of a dollar given to Foreign Missions, reached the mis- 
 sionary." He did not believe in such Missions. Brother 
 Hill did not originate these ideas; they were current in many 
 parts of the State and fostered by some of the ministers. 
 He w r as a man of physical courage and talked publicly 
 what he had heard privately. He w T ould frequently, when 
 
HISTORY OF SOUTH FORK ASSOCIATION. I I 5 
 
 he thought he was going to announce something that 
 would squelch some one, begin with, " look out brethren, 
 I'm a coming." It was a great advantage to the cause to 
 have him pursue this course as it enabled those better 
 informed to correct the false ideas and teach our people 
 the true situation. This could not have been done if they 
 were ignorant of the opinions to be corrected. In his 
 sermons he generally replied to something he had heard 
 some brother say in a sermon or conversation. He was 
 a man of fair ability and attainments. He served Mt. 
 Zion, Hickory Grove, Mt. Ruhama and perhaps other 
 churches as pastor. He removed to Arkansas about 1882, 
 and died a year or two afterwards. 
 
 ELDER J. H. BOOTHE. 
 
 Elder J. H. Boothe was reared in Wake county, grad- 
 uated at Wake Forest College, and had served several 
 years in the South Yadkin Association before coming to the 
 Catawba River in 1878. He was one of the most active 
 ministers in the new Association. This year he moved to 
 Dallas, in the King's Mountain, and a few years later 
 to Iredell county. About 1886 or '87, he imbibed the 
 doctrines of the sect called "Brethren" and was much 
 interested in the time of coming of the Savior, and much 
 disposed to "spiritualize" all scripture. He afterwards 
 returned to the Baptists, but only remained a few years 
 before going back to the " Brethren." His moral charac- 
 ter has alwa3 T s been good, and, personally, he is highly 
 esteemed by his acquaintances. 
 
 Moral. The Sheriff is expected to come sometime this 
 fall for taxes. Who is ' ' looking for him ' ' in the sense 
 taught by our Savior? The man who is running over the 
 country halloaing "the Sheriff is coming," or the man 
 who is attending to his daily duties and arranging to settle 
 with him when he comes? 
 
 1 88 1. Ezra Mull Chapel. Sermon by J. F. Morris, 
 Titus ii, 14; 13 churches represented; Moderator, W. A. 
 Graham; Clerks, P. M. Mull, J. L,. Wilkie. Mountain 
 
Il6 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Grove, 20 members, is received, D. A. Whisnant and 
 Calvin Baker, delegates. 
 
 MOUNTAIN GROVE. 
 
 Mountain Grove is five miles south from Hickory. The 
 house is within one hundred yards of the site of Old 
 Mountain Meeting House, where Union I, (Warlick's,) 
 was organized by Hosea Holcombe in 1815. Elder J. P. 
 Styers held a protracted meeting at Providence II, four 
 miles distant, in which some of the Baptists of this neigh- 
 borhood were much revived. The}' organized the church 
 and built the house. The next year, Dr. W. A. Nelson 
 aided the pastor, (Styers,) in a meeting which was blessed 
 to the neighborhood. The following composed the church 
 at its formation: — D. A. Whisnant, Alice Whisnant, Calvin 
 Baker, R. E. Baker, I. G. Hufman, Catherine Hufman, 
 Moses Whitener, Daniel Hufman, Pinkuey Pope, M. G. 
 Hufman, Sarah Killian, E. A. Killiau, B. A. Whisnant, 
 Eliza Whitener, Jane Whitener, Susan Whitener, F. C. 
 Whitener, M. J. Mosteller, Caroline Abernethy, Martha 
 Dietz. 
 
 Visitors: — J. S. Bridges, South Yadkin; Elder J. P. 
 Styers, A. A. McSwain, D. Leatherman, King's Mountain; 
 Elder J. K. Faulkner, Visitor; Elders J. A. Rector, E. A. 
 Poe, W. Abernethy, Catawba River. 
 
 It was resolved that the Association raise $400 next year 
 for Associational Missions. 
 
 The following report on Temperance was adapted: — 
 
 Intemperance is without doubt the most destructive, 
 morally and socially, of any other evil that curses the 
 world. We do not consider that the failure to ratify the 
 prohibitory law was a true test of the feeling of temperance 
 which exists among the people. The cause is good, and 
 we do not think that we should be discouraged, but by 
 diligence and sound arguments, we should show its practi- 
 cal benefit to society, and, looking to God for help, we must 
 unite to improve the condition of the people relative to this 
 gigantic evil. We would be sorry to see any discourage- 
 ment, or backsliding, by the temperance party, but we 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 1 J 
 
 hope to see all live strictly up to their profession. And as 
 we believe that the church is the ground and pillow of the 
 Truth, be it: 
 
 Resolved, That every church for the good of the cause of 
 Christianity, discountenance in their members the making, 
 selling, or using as a beverage, intoxicating drinks, or 
 holding office of store-keeper or other office in the liquor 
 department of the internal revenue service, and if after 
 being admonished by the church, they refuse to obey, we 
 believe the church will be justifiable in withdrawing their 
 fellowship from such members as not hearing the church, 
 but walking in darkness. 
 
 Resolved, That we will, as an Association, withdraw our 
 fellowship from all such churches as will not observe these 
 rules. G. J. Wilkie, Bartlett Stroup, L-. V. Smith. 
 
 The temperance question had caused more heated or 
 intemperate speaking and more division and animosities 
 than any other question that came before the Association. 
 The above was a happy solution and on scriptural prin- 
 ciples. This resolution is reaffirmed in 1883-84-85, and in 
 1886 it is ordered printed in minutes, to be read annually, 
 and the committee on Temperance discontinued. 
 
 The Executive Committee were ordered to pay $10.00, 
 each, to Eincolnton and Mountain Grove on debt on church 
 houses. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 Your Executive Committee respectfully report that during 
 the year we have employed Elder J. R. Jones as Missionary 
 at Killian's school house, in Catawba county, at a salary 
 of $25, and have supplemented the salary of Elder G. J. 
 Wilkie to the amount of $5 at Bruington. We have 
 received $55.82; paid out $30.10, and now have on hand 
 $25.72. There are many places in our bounds now ripe for 
 the Baptists, and if the churches will only supply funds to 
 support the missionaries, with the blessing of God you can 
 do a mighty work during the next year. 
 
 W. A. Graham, G. I. Paysour, B. Fish, J. L. 
 Wilkie. 
 
IlS HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Report on State Missions says: — "The Board has aided 
 within the bounds of this Association at Hickory, Newton, 
 Ivincolnton and vicinity of Lincolnton." 
 
 Sixteen churches; baptisms, ioo; membership, 990; 11 
 churches contributed $178.60. No Sunda) r School statistics, 
 but report of committee says in part: — In Matt, xx, 6, he 
 asks, "Why stand ye here all the day idle?" clearly imply- 
 ing that there is work for all to do. It is an undeniable 
 fact that the churches that have encouraged and fostered 
 Sabbath Schools have been signally blest with revivals of 
 religion, and exert an influence for good which they could 
 not otherwise do. Therefore, let us one and all lay aside 
 even- weight and the sin of Sabbath visiting, put on the 
 whole armour and present an unbroken front against the 
 powers of darkness. 
 
 J. F. Morris, R. Haxsel, W. A. Wray. 
 
 1 88 2. Salem. Sermon by J. K. Faulkner, Tude i, 3. 
 W. A. Graham. Moderator; P. M. Mull, Clerk. 
 
 Sand)" Plains, 124 members, from the Yorkviile, S. C. 
 Association and Newton, recently constituted, (14 mem- 
 bers,) were received. Sanely Plains, then Union II, had 
 gone with 146 members, from the Catawba River to York- 
 viile Association in 186S. 
 
 Visitors: — Elders O. F. Gregory , then paster at Char- 
 lotte, from South Yadkin, and Vice President Foreign 
 Mission Board Southern Baptist Convention; Elder W. A. 
 Nelson, then pastor at Shelby, and P. R. Eiam, King's 
 Mountain Association. 
 
 Eighteen churches, membership 1,177; baptisms 96, sixt3^ 
 of whom were at Hickory Grove, and twelve at Sandy 
 Plains. 
 
 I cannot make correct statement as to contributions, 
 except Associational Missions — 15 churches gave $166.01. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 "J. R. Jones, at Startown, $25. A house is being 
 erected here which we commend to your liberality. J. K. 
 Faulkner, ten months near Sparkling Catawba Springs, 
 Si 25. We doubt the propriety of continuing this appoint- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 119 
 
 ment longer unless a house could be built. We especially 
 recommend to your attention the church building in Lin- 
 colnton and urge the Association to aid in its early 
 completion." 
 
 The Executive Committee were directed to pay $15.51 of 
 the Associational Mission fund to the house at Startown. 
 
 The report of the Committee on Associational Missions 
 says, in part: — " While this year's work is not what we 
 hoped for, it is enough in excess of past years to encourage 
 and stimulate us to greater activity." 
 
 A collection of $5.30 was taken for the Charlotte church, 
 also one for Lincolnton of $7.15. 
 
 PLEDGES. 
 
 This year pledges were inaugurated. After a subject 
 was discussed, the roll of churches was called and the 
 delegates named the amount that their church would raise 
 for the object hext year. At first every church responded 
 to even- object. Frequently the amount named was not 
 raised by the church. Again the delegates fearing to name 
 too much pledged less than was given before. In some 
 churches the " dead heads " would say " they pledged it, 
 let thetn pay it;" in others, " the pledge is all we promised 
 and I am opposed to paying more;" so that while the 
 amounts were increased in some cases; in others there was 
 a decrease. In a few years many of the best churches 
 ceased to pledge, while others continued it up to this time, 
 (1900). Some churches determine the amount and inform 
 the delegates to the Association what to name for each 
 object. 
 
 The following was adopted: — " Resolved that we recom- 
 mend to the churches of the Association the appointment of 
 a committee of female members for each church to assist in 
 collecting money for Associational Missions. ' ' 
 
 The pastors in the Association were: — 
 
 P. R. Elam, Salem; J. K. Faulkner, Kid's Chapel, New- 
 ton and Mt. Ruhama; J. R. Jones, Hickory and Thessalonica; 
 J. F. Morris, Hickory Grove, Mt. Zion, Macedonia, Sand) 
 Plains; J. P. Styers, Mountain Grove; G. M. Webb 
 
120 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Bruington; G. J. Wilkie, Ezra Mull's Chapel. 
 
 Dr. W. A. Nelson preached a very instructive sermon on 
 Foreign Missions on Sabbath. A collection of $24.25 
 lifted. 
 
 ELDER J. K. FAUEKNER. 
 
 Elder J. K. Faulkner was the most learned minister that 
 has labored in this Association since its organization. The 
 intellectual composition of his sermons was of the highest 
 order and unexcelled by any one I ever listened to. He 
 was reared in Virginia and attended Richmond College and 
 the Southern Baptist Seminary. His life was above 
 reproach, but he was somewhat " quick tempered " which 
 sometimes injured his influence. He remained in the 
 Association until T887; served Belmont, Lincolnton and Mt. 
 Ruhama, in addition to above named churches. 
 
 1883. Mt. Zion. Sermon by Elder J. K. Faulkner, 
 Matt, iii, 11-12. Elder J. K. Faulkner, Moderator; L,. A. 
 Abernethy, Clerk. Hebron is received. 
 
 HEBRON. 
 
 In the report of the Executive Committee in 1880, it is 
 stated that Elder T. W. Upton had preached occasionally 
 at Mountain Island Factory. Elder J. F. Morris made an 
 evening appointment here on the day he preached at Hick- 
 ory Grove beginning about 18S2. The Executive Commit- 
 tee made appropriations to this point from 1S83 to 1886. 
 For an account of the early history of Hebron see account 
 under Broad River. 
 
 Visitors: — Elders Thomas Carrick, Tar River Association; 
 O. F. Gregory, Foreign Mission Board. 
 
 A committee of one in each church were appointed to 
 take collections for the Home Board in their respective 
 churches. Collection for Memorial Church at Greenville, 
 $22.35; collection for church at Lincolnton, $2.75. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 J. K. Faulkner, $25.00; J. R. Jones, Startown, $30.00; J. 
 F. Morris, Missionary, $100.00; total $155.00. There was 
 a deficit of $43.15, which was raised. Baptized 103 — 25 at 
 
HISTORY OF SOUTH FORK ASSOCIATION. 121 
 
 Mt. Grove, 18, each, at Salem and Mt. Zion; membership 
 1,257; J 6 churches gave $857.67. The first contributions 
 from the Association were made by Hickory and Hickory 
 Grove to the N. C. Baptist Orphanage at Thomasville. 
 
 W. F. Hull, Mull's Chapel, and Noah Moss, Liberty 
 Hill, appear among the pastors. Elders Thomas Carrick 
 and J. K. Faulkner preached on Sabbath. 
 
 1884. Mountain Grove. Sermon by J. F. Morris, 
 2 Cor. v, 15. J. F. Morris, Moderator, W. W. Bridges, 
 Clerk. 
 
 ELDER J. R. JONES. 
 
 Elder J. R. Jones left the Association this year. He had 
 come to us the first year and had been much interested in 
 advancing the work in our bounds. None had exceeded 
 him. His departure was greatly regretted. 
 
 Fink's Chapel is received, 35 members; also, Warlick's 
 Chapel, 98 members. 
 
 link's chapel. 
 
 During the pastorate of Elder A. F. Stough at Kid's 
 Chapel, 1879-81, he began to preach near the residence 
 of Alfred Dellinger, and baptized him and some eight 
 or nine others as members of Kid's Chapel. Mr. Dellinger 
 offered to give an acre of land where his first wife had 
 been buried and where he has since been buried; this was to 
 be called ' ' Dellinger' s Grove. ' ' He insisted that all denom- 
 inations should have equal rights in the house. The church 
 was not built. Elder J. K. Faulkner succeeded Stough 
 at Kid's Chapel and continued service at Dellinger' s. In 
 1882, or '83, Elder J. A. Hoyle preached here as an after- 
 noon appointment from Salem. He organized the church. 
 Mr. Andrew Fink gave them an acre of land on the old 
 plank road, near the six mile post from Lincolnton, and 
 about a fourth of a mile west of Dellinger' s Grove. Here 
 the house was built, but it is of quite a different style from 
 those generally erected under Brother Hoyle' s supervision. 
 Some, preachers of the " Brethren," as they style them- 
 selves, were permitted to hold services in this house in 
 1890. This resulted in some of the members uniting with 
 
122 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 them; caused divisions in the church, and it has never been 
 very active since. 
 
 Visitors: — C. M. Murchison, Sandy Creek; J. A. Hoyle, 
 King's Mountain Association, John E. Ra} T , Corresponding 
 Secretary State Mission Bonrd. 
 
 J. A. Williams ippears as a delegate from Hebron. 
 (More about him next year. ) 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 "J. F. Morris, Hebron, $75.00; J. K. Faulkner, Star- 
 town, $30.00; paid in full, $105.00. 
 
 "The aid from Hebron was larger than usual to aid in 
 building a house; 20 churches, all represented; baptized 222. 
 Membership of churches reported, 1,488. Contributions 
 S374-36." 
 
 N. B. Cobb, C. M. Murchison, and J. A. Hoyle appear 
 as pastors. 
 
 DR. X. B. COBB. 
 
 Dr. Cobb is a graduate of the University; was a lawyer 
 and an Episcopalian before becoming a Baptist. He has 
 served several years of the best churches in the State. His 
 sermons are of a high order. As a statistician and his- 
 torian he is not excelled by any member of the North 
 Carolina Baptist Convention. 
 
 A motion was adopted to refer the matter of the Baptist 
 Orphan Asylum to the Baptist State Convention. 
 
 There was a Sunday School Mass Meeting at 10 o'clock, 
 AM, Sunday. 
 
 LOWESVILLE. 
 
 Lowesville fails to report at this session and is not again 
 heard from. Its organization was a mistake. It received 
 by letter as deacon, one whose name had long been on 
 a church roll, but whose walk and conversation did not 
 adorn his profession. He soon returned to his cups and 
 the church languished and died. 
 
 18S5. Sandy Plains. Sermon by J. K. Faulkner, L,uke 
 xix, 13; 19 churches represented; W. A. Graham, Moder- 
 ator; Azor Shell, Clerk. 
 
 Visitors: — Elder T. H. Mullinax, Yorkville Association; 
 
HISTORY OF SOUTH FORK ASSOCIATION. I 23 
 
 Elder C. S. Farris, Biblical Recorder; Brother J. C. Frost, 
 South Yadkin Association. 
 
 JOE A. WILUAMS. 
 
 The Committee reported as follows: — 
 
 Joe A. Williams joined Hebron Church on a letter of 
 recommendation from Mt. Carmel Church, Georgia. At 
 the same church he presented a letter of recommendation 
 representing him to be a licensed preacher. He claimed 
 that the Sandy Plains Church had written a letter request- 
 ing his ordination; whereupon Hebron Church ordered his 
 ordination. He was ordained at Salem Church during the 
 Union Meeting in November, 1884. The conduct of said 
 Joe A. Williams has proved him to be an imposter and all 
 his letters forgeries. The church has revoked all action in 
 regard to his ordination and church membership. We 
 caution all others to beware of him and lay hands on no 
 man speedily. 
 
 C. M. Murchison, ") 
 
 J. F. Morris, ,- Committee. 
 
 J. T. Grice, ) 
 
 Williams was at this time reported to be in the Alabama 
 penitential for biganw. He was a man of good address 
 and much energy, and endeavored to gather around him 
 the poorer class of members by insinuations against those 
 in better circumstances. He advocated ' ' foot washing ' ' 
 as a church ordinance. How prone the people are to 
 follow after new men and to receive as ministers any who 
 come into their midst without requiring proper evidence of 
 their position. The people still desire, even in religion, 
 ' ' something or somebody new. ' ' 
 
 A committee on Ministerial Support was added to the 
 regular committees. 
 
 Hickory reports services on two Sabbaths each month. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 This Association was organized in 1878 with 704 mem- 
 bers. We now number 1,752. Baptized this year 350. 
 God has certainly blessed us as instruments in his hands . 
 Three-fourths of the territory is yet to be occupied. The 
 
I 24 HISTORY OV SOUTH FORK ASSOCIATION. 
 
 field seems to be white; the laborers can be had; the ques- 
 tion for the churches is to determine how much will this 
 Association raise for their support. During the year we 
 have supplemented pa. -tors' salaries at Hebron, $75; at 
 Startown, $30.00; total $105.00; contributions, $126.52; on 
 hand, $26.52. 
 
 W. A. Graham, J. C. Fitche, G. I. Paysour. 
 
 The committee on State Missions state in their report 
 that the X. C. Baptist State Convention was endeavoring 
 that year to raise $6,475, for its work. 
 
 There is for the first time a report on the Orphanage, 
 and two-thirds of Sunday collections is appropriated to it. 
 
 A committee of Elders John F. Morris, X. B. Cobb and 
 T. W. Upton were appointed on colportage work in the 
 Association. 
 
 Twenty churches; 330 baptisms — 67 at Macedonia, 28 at 
 Hickory; membership 1,695; contributions — 18 churches 
 — Si. 070. 49, about half of which is for church building. 
 
 Sunday preachers, J. K. Faulkner, C. M. Murchison. 
 
 1S86. Kid's Chapel. Sermon by X. B, Cobb, 1 Cor. 
 xvi, 1-2; Brother B. F. Whitesides, Clerk pro tern; 18 
 churches represented. 
 
 W. A. Graham, Moderator; Robert A. Keever, of Kid's 
 Chapel, Clerk. 
 
 Ahsitors: — Elder P. A. Whitener, Catawba River; J. 
 H. Boothe, South Yadkin; Brother John E. Ray, Corres- 
 ponding Secretary State Mission Board. 
 
 Lebanon was received, 29 members; Fellowship, 121 
 members. 
 
 Lebanon had not reported to an Association since 1870, 
 when Macedonia was organized. The Executive Commit- 
 tee had this year recommended the appointment of J. A. 
 Hoyle at a point beyond the " Little (Anderson) Mountain," 
 expecting to gather what might be left of the Lebanon 
 church and reorganize it, or organize a new T church. Leba- 
 non had seemed to be too close to Macedonia and we had 
 plenty of territory at the new point. Besides, Baptist 
 churches do not generally flourish in " Union " or " Free " 
 
HISTORY OF SOUTH FORK ASSOCIATION. I 25 
 
 Meeting Houses. Brother Hoyle, however, located at the 
 old church. 
 
 Tlie following obituary was submitted by Dr. Cobb: 
 
 GEORGE J. WILKIE. 
 
 This aged minister of Christ departed this life on Christ- 
 mas Day, 18S4, after a brief illness, in the 79th year of his 
 age. He was born in York county, S. C, July 4th, 1805; 
 was baptized by Elder Alexander Abernethy, at Sandy 
 Ford, South Fork River, North Carolina, September 15th, 
 1844, when nearly forty years of age, and was ordained as 
 a minister of the gospel September 17th, 1864, when nearly 
 sixty years ot age, at the call of Providence church, near 
 Catawba Station, in Catawba county, according to his own 
 diary, by " Elders James Reid, A. J. Cansler, and William 
 Walker, and Deacons Samuel Danner, D. C. Cochrane, H. 
 F. Loller, A. Danner and A. B. Ervin." For several 
 3-ears he rode as a missionary of the Catawba River Asso- 
 ciation in the counties of Burke, Catawba, Lincoln and 
 Gaston, and preached also in the counties of Cleveland, 
 Iredell and McDowell. He was instrumental in the consti- 
 tution of eight churches, viz:— Macedonia, Kid's Chapel, 
 Mt. Zion, Ezra Mull's Chapel, Providence II, Mt. Zoar, 
 Bottles' and Dry Pond, the first five of which are now 
 members of the South Fork Association. He was at 
 different times moderator of the Catawba River Association 
 and enjoyed the affection and respect of his brethren to a 
 large degree. A short time before his death, when in 
 apparently perfect health, he visited the scenes of his 
 former labors, calling upon his kindred as he passed 
 through the country, and making arrangements for the 
 settlement of some of his children. A week before his 
 death he visited Hickory and spent an afternoon with the 
 writer of this sketch. He talked over his work as a minis- 
 ter and expressed his regret that he had failed to preach 
 more to the churches the duty of giving for missions and 
 the support of the ministry. He said many of his brethren 
 had blamed him for his course in serving churches for 
 nothing, or for whatever they chose to pa} 7 him, and he 
 
126 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 believed they were right; but, as he had plenty to live on, 
 he had a delicacy in bringing up the subject. He has left 
 behind a large family of children and grandchildren, most 
 of whom are professors of religion, and some of them active 
 workers in the vineyard of the Lord. N. B. Cobb. 
 
 Elder Wilkie classed himself with the old style, unlearned 
 preacher, but he was not entitled to such classification. 
 Although he had not the advantage of the highest grade of 
 schools, or of college, he had an education of forty years in 
 business and observation before entering the ministry. He 
 was a man of a. high order of common sense. He merchan- 
 dised for several years and served as Clerk and Master in 
 Equity in Catawba county. This office attended to the 
 settlement of estates and caring'for the property of orphans. 
 It required a man of business talent of a high order to 
 administer it. These duties are now attended to by the 
 Clerk of the Superior Court in the respective counties. 
 He was the most influential man of his time in the Catawba 
 'River Association. What he believed he would preach, 
 but unfortunately he did not examine some of the doctrines 
 of the Bible until after he had been sometime in the minis- 
 try, particularly worshipping with your property for the 
 support of the minister and missions. He owned a good 
 farm and had money at interest, consequently remuneration 
 was of no consequence to him and he often refused it when 
 tendered. Later in life, he preached differently, but it was 
 too late to correct the evil he had done. He had a logical 
 mind and his sermons ranked with the best of his time, but 
 were generally long. He would study honestly any 
 scripture on which he differed from any of his brethren and 
 if convinced he was in error, did not hesitate to admit it 
 and to so preach it. He considered that it was his duty to 
 preach the gospel and baptize all who professed to receive 
 it; that what became of them afterwards was no concern of 
 his. He did not return " to see how they do." He was a 
 kind of church "militant" — would baptize or restore a 
 person and give them a letter to some church. I do not 
 believe he ever turned any one out. He was anxious to 
 
HISTORY OF SOUTH FORK ASSOCIATION. I 27 
 
 ordain to the ministry those who would consent, and was 
 not careful to "lay hands on no man suddenly (or 
 hastily.") He was of a jovial disposition and a welcomed 
 visitor in the families where he called. It was reported at 
 one time that he was dead. He shortly afterwards stopped 
 at the house of a brother, when one of the family came out 
 to meet him exclaiming: "Oh, Brother Wilkie, we heard 
 you was dead!" He replied; " I heard that too, and I 
 knew it was a lie as soon as I heard it." He was often 
 missionary of the Association and of the State Board. He 
 probably organized more churches than any other minister 
 in the South Fork bounds. 
 
 The report on State Missions has so much of South Fork 
 history in it that I include most of it. It was prepared by 
 Dr. Cobb:— 
 
 " In our section Elders J. K. Faulkner, N. B. Cobb, J. 
 B. Marsh, J. A. Hoyle, and J. F. Morris have been acting 
 under the Board. Elder Cobb has been preaching at 
 Hickory, Morganton, Glen Alpine, and Catawba Springs. 
 The house of worship at Catawba Springs (a union house) 
 has been finished and a stove purchased. At Lincolnton, 
 Elder Faulkner has succeeded in completing the baptistry 
 and pulpit, largely at his own expense, and the church 
 house is now comfortable and attractive within. He 
 recommends the discontinuance of the mission at Dowell. 
 Elder J. F. Morris has been preaching at Denver, in Din- 
 coin county, and Hebron, in Gaston. Hebron is still 
 without a house, but promises to be self-sustaining next 
 year. Elder J. A. Hoyle has preached at Eebanon, in 
 Catawba county, and at Link's Chapel. He has baptized 
 at these two places 50 persons, but has done nothing 
 towards building. Elder CM. Murchison has preached in 
 afternoon at Winkler's church, in Catawba county." 
 
 Prayer by request was made for Elder James Brumfield 
 and a collection of $7.40 made»in his behalf. 
 
 ELDER JAMES BRUMFIELD. 
 
 When a lad, upon the streets of Richmond on a Sabbath 
 morning, Dr. Robt. Ryland invited him to go with him to 
 
128 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Sabbath School. This led him to a better life and member- 
 ship in a Baptist church. He was a cabinet-maker by 
 trade. He removed to North Carolina in earl}- manhood. 
 While a resident of New Berne, some visiting brother 
 (name forgotten) was invited to preach. After speaking a 
 short while, he ceased and stood in the pulpit with his 
 tongue stuck out of his mouth. A brother asked, " Why 
 do you put out your tongue?" He replied; "Because, I 
 have nothing else to put out. ' ' Brother Brumfield was a 
 man of small literary attainments and rather a poor preacher, 
 but favored all the objects of the Convention and did what 
 he could to instruct the people on these lines. He was a 
 member of a church in our bounds from 1878 until 1887, 
 when a short time before his death, he removed to Gas- 
 tonia, then in the King's Mountain. 
 
 Brother Bridges, as a report on Temperance, recommends 
 that the standing committee be discontinued and the reso- 
 lution adopted at Ezra Mull Grove, 1881, be read annuahV. 
 Adopted. W. A. Graham made some remarks upon the de- 
 filement of churches by professed christians spitting tobacco 
 on the floor. Elder Cobb was requested to furnish a synopsis 
 of his introductory sermon to be published in the minutes. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 Paid: — Hebron, J. F. Morris, $30.00; Link's, J. A. 
 Hoyle, $25.00; Winkler's, C. M. Murchison, $30.00; 
 Maiden, J. A. Ho}de, $5.00; Catawba Springs, N. B. Cobb, 
 $5.00; total $95.00. Balance on hand, $26.65. 
 
 This was the beginning of the interest at Maiden. 
 winexer's. 
 
 Winkler's was three miles from Hickory, where there 
 was a burying ground and an old house. A church was 
 afterwards organized here, which joined the Caldwell 
 Association. 
 
 A contribution was raised of cash $6.70, pledges $25.75, 
 to aid in building the new house for Bruington. 
 
 BRUINGTON. 
 
 When the members, who organized Fellowship (Belmont) 
 withdrew, it left a feeble body, nearly all of whom were 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 29 
 
 females. The presbytery which granted the letters to go 
 to Fellowship, dissolved the church, but twelve or more 
 refused to be dissolved, and the Association recognized 
 them as Bruington. Although some contended it was dis- 
 solved. The Association approved the position that no one 
 can be excluded from a church without a cause and as long 
 as a member desires to retain membership in a church they 
 can not be, by dissolving the church, compelled to remove 
 membership. It did not report to the Association in 1874, 
 or '75, but in 1876 it appears with 24 members. In 1S77 
 T. W. Upton appears as pastor. He had removed his 
 • membership from Mt. Zion to Bruington and been ordained 
 as a minister. He removed the house from its original 
 location to the forks of the road, about half a mile from 
 Stanley Creek, where the road leading to old plank road 
 leaves that coming by the Derr place to Mariposa. The 
 house had been originally of logs. To this had been 
 added a frame structure, about the same size, 20 b>^ 24 feet. 
 To this Brother Upton had added a brush arbor of about 
 same dimensions. Long pine poles were used as props, or 
 stanchions, to keep the frame and log house from falling. 
 Such a structure I have never elsewhere beheld. It was on 
 one of the most travelled roads in Gaston county. As I 
 have passed it I have thought; " The Baptists can never 
 build up in this community, with such a house as that" 
 and that it would greatly aid the cause if a cyclone 
 ' ' would take it up and put it in the Catawba River. ' ' 
 Brother Upton " held the fort " without assistance or 
 sympathy from the Executive Committee or the State 
 Board. When Bruington joined the South Fork Asso- 
 ciation at its organization, it had 20 members. In 1886 the 
 membership was 14, resulting probably from revision of 
 roll. A lot had been procured in the village of Stanley 
 (then Stanley Creek) where the house now stands, and 
 lumber was being collected for the house. In 1S87, J. A. 
 Hoyle is called and the Executive Committee aid to the 
 amount of $20.00. John L. Hoover had become a member 
 and was very active in collecting: material and having: 
 
130 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 it hauled to the location, but he died before the house 
 was raised. Bruington is a monument to the faithful 
 service of T. W. Upton. 
 
 Twenty-two churches; baptisms, 212 — Macedonia 48, 
 Hickory Grove 40, Mt. Ruhama 30. Sandy Plains 22; 
 membership 1,996; contributions S737.06. 
 
 On Sabbath N. B. Cobb preached at ham; J. H. Boothe 
 at 1.30PM. 
 
 Dr. Cobb referred to the "earthquake" christians; as 
 many had joined the churches that year. He showed that 
 the " Phillippian jailer " was one of these, and a valuable 
 addition to the church. 
 
 THE EARTHQUAKE. 
 
 The earthquake occurred at 10.20PM, on the night of the 
 31st of August. A it was an important item of history 
 and as witnessed by me, connected with church work in the 
 Association, I will narrate what I saw. 
 
 Elder T. C. Britton, now a missionary to China, was 
 aiding Elder J. F. Morris in a meeting at Kid's Chapel. 
 On Sunday afternoon, 29th, he had referred to how much 
 of prophecy was fulfilled, and how soon the end of the 
 world might come. On Tuesday night (31st) he preached 
 from the text, " They all with one consent began to make 
 excuse." At the conclusion, he invited those " interested " 
 to come forward. Only one, a lady, came. After singing 
 and prayer, Brother Morris arose and spoke of how prone 
 people were to put off attending to salvation, and how sud- 
 denly the warning of death frequently comes; referred to 
 Belteshazzar's feast and the hand writing on the wall, and 
 closing with, " perhaps to some of you the summons may 
 be as sudden; and while we sing two verses of the hj-mn 
 ' O, Jesus receive me ' we will continue the invitation." 
 
 Before' the hymn could be raised the popping in the roof 
 of the house began, which was in a moment followed by 
 the shaking of the house. The people jumped out of the 
 windows, rushed for the doors; others leaned back against 
 the sides of the house, and such a scene of consternation, 
 
HISTORY OF SOUTH FORK ASSOCIATION. 131 
 
 howling and praying, will scarcely ever be witnessed on 
 earth. 
 
 When the confusion first began Brother Morris mounted a 
 bench and called to the people "to be quiet, keep their 
 seats." He was afraid some one would be injured in the 
 tumult. When the house began to move, some one 
 remarked it was only an earthquake. Brother Morris called; 
 "Take your seats. It is nothing but an earthquake," 
 (this was the year of the cyclones); this caused the dis- 
 turbance to increase and the people to move more rapidly 
 for the doors and windows. He noticed amidst the con- 
 fusion that one sister, who has in the past month gone to 
 meet her Savior, had come to the side of the one who had 
 "come forward " and was talking to her. 
 
 A sister, who started to run, thought it was the end, 
 but the thought came to her; "I love my Savior; why 
 should I run?" and she took her seat. 
 
 A brother jumped from the window, felt the ground 
 move and looked for the cloud on which the Savior would 
 be. Seeing no cloud he thought it was not the judgment. 
 
 Brother Morris, when the shaking was over, got what of 
 the congregation he could together, and tried to improve 
 the occasion. 
 
 As the people dispersed over the different roads leading 
 from the church, the singing and the shrieking made an 
 impression, that will never be forgotten, of the day when 
 there will be a division of the righteous and the wicked. 
 
 1S87. Macedonia. Macedonia had been removed from 
 near the Lime Kiln to its present position about nine miles 
 from Lincolnton on the Sherrill's Ford road. Elder J. A. 
 Hoyle had become pastor in 1S84, and under his lead the 
 church had removed and built that year a neat house and 
 painted it white, with green blinds. There has scarcely 
 ever been a more marked change and advance in what is 
 good than Brother Hoyle had been instrumental in making 
 in this church and community. He had baptized one 
 hundred and fifty in three years. 
 
 Sermon by J. F. Morris, Rom. viii, 32; 25 churches 
 
132 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 represented; Moderator, W. A. Graham; Clerk, R. A. 
 Keever. 
 
 Catawba, 45 members; McAdensville, 30 members, and 
 Olivet, 75 members, were received. 
 
 We have noticed Catawba Church in the Catawba River 
 chapter. We were glad to welcome the Bridges, Danners, 
 Cochranes, and other faithful workers, to our ranks. 
 
 MCADEXSVIIXE. 
 
 The Executive Committee had rot favored locating 
 churches at the cotton mills to be composed almost wholly 
 of mill people. They are frequently so transient that the 
 church's conditon would be uncertain. It thought that it 
 would be best to locate a church in the country, convenient 
 to the mill, and have among the members residents who 
 would give a better prospect of pe m nency. 
 
 Elder T. W. U] ton and J. F. Morris, from Hickory 
 Grove, had preached here occasionally. In 1SS6, Hon. R. 
 Y. McAden, the 1 ' : or of McAdensville Mills, and who 
 was a Baptist in sentiment, arranged for Elder A. G. 
 McManaway, then p: tor of Tryon Street Church, Char- 
 lotte, to come once a month on Sunday afternoon and 
 preach. He held a protracted meeting, baptized some 
 thirty persons and organized the church of those he bap- 
 tized. The church was constituted of ' ' baptized believers, ' ' 
 not of members " holding letters." 
 
 OLIVET. 
 
 Olivet was dismissed from the Catawba River to the 
 King's Mountain Association in 1855. Services were held 
 until 1S69. After the organization of Bethel it was very 
 weak. About 1S85 at the request of the Executive Com- 
 mittee, the State Board appointed Elder J. B. Marsh to 
 preach here at an afternoon appointment. He reorganized 
 the church and it moved its place of worship to where the 
 present house stands. It was built under the pastorate of 
 Brother Marsh and the church has been an active member 
 of the Association since. 
 
 Visitors: — J. M. Bridges, C. F. Felmet, and P. R. Elam, 
 King's Mountain Association; C. Durham, Corresponding 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 33 
 
 Secretary State Convention; A. B. Ervin, Elder J. B. 
 Marsh, South Yadkin. 
 
 ELDER J. B. MARSH. 
 
 Elder J. B. Marsh came to North Carolina from New 
 York, prior to the war, as agent of the Sunday School 
 Board. He has served several of the churches of the 
 Yadkin and South Yadkin Association, as well as the 
 South Fork. He is highly esteemed by his brethren as a 
 faithful and zealous workman for the Master, and was a 
 successful pastor in this State. In 1893 he moved to York 
 county, South Carolina, to become pastor of Union Church. 
 
 Elder T. W. Upton died this year; the committee on 
 obituaries reported as follows: 
 
 T. w. UPTON. 
 
 Since the last meeting of our body, God in his all- wise 
 providence, has seen fit to call from earth Rev. T. W. Upton. 
 Brother Upton was born in Moore county, July 13th, 1847; 
 converted under the preaching of Elders Noah Richardson 
 and S. Fillmore,, and baptized into the fellowship of Beth- 
 lehem Church in 1865. He afterwards removed to Lincoln 
 county and placed his membership in Mt. Zion church, 
 which licensed him to preach, and he was ordained in 1876. 
 Rev. Upton was an affectionate husband and father, a con- 
 sistent christian and a faithful minister of the gospel. 
 Being very zealous, he gloried in the work of the Eord. 
 He never refused to do anything within his power that had 
 for its object the glory of God. He was an earnest advocate 
 of Sabbath Schools, the Biblical Recorder and all the. objects 
 fostered by the denomination. The present prospect of 
 Bruington is largely due to the unwavering faith and zeal 
 of Brother Upton and stands as a monument to his per- 
 severance. He departed this life February 12th, 1887. 
 His death was preceded by that of three of his little boys, 
 and followed by a fourth, within twenty minutes of his 
 own — all within the space of ten days; leaving a widow and 
 
134 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 one son, whom we recommend to the protection of a 
 merciful God and the sympathy of his people. 
 
 J. F. Morris, J. Morrison, L. A. Reynolds. 
 
 Brother Upton was considered rather a poor preacher, 
 but was one of the most powerful in prayer I ever heard. 
 According to his ability, no one has surpassed him in what 
 he accomplished for the Master in our bounds. A collection 
 of $7.15 was taken for the widow. 
 
 The committee on church members that do not pay 
 reported: — "We advise that if after faithful admonition 
 they refuse to give, the hand of fellowship be withdrawn 
 from them." 
 
 The committee on the difficult}' between Hickory Grove 
 and Providence II, of this Association, and Corinth and 
 Long Creek, of the King's Mountain Association, reported: 
 
 Resolved, 1st, That we, The South Fork Association, 
 insist that Long Creek and Corinth churches of the King's 
 Mountain Association, rescind their action relative to 
 excluded members from Hickory Grove and Providence II, 
 of this Association, whom they have received into their 
 fellowship. 
 
 Second, That should these churches fail so to do, that 
 the Moderator of this bod}' make complaint to the Moder- 
 ator of the King's Mountain Association, against said 
 churches for violation of Baptist usage and church 
 courtesy. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 Appropriations as follows: — J. A. Hoyle, Maiden, $30.00; 
 C. M. Murchison, Penelope, $30.00; J. A. Hoyle, Bruing- 
 ton, or New Hope, $20.00; expenses, $2.50; total, $82.50. 
 Receipts, $103.70; on hand, $21.20. 
 
 A committee on Ministerial Students was ordered to be 
 included in the committees of this Association. Its duty is 
 to examine and recommend to the Association young men 
 to be aided by the Association in bettering their education. 
 Committee: — J. A. Hoyle, J. F. Morris, Wade Sanders, J. 
 R. Underwood and James Mullen. 
 
 On Sabbath, C. Durham preached at ham, and P. R. 
 
HISTORY OF SOUTH FORK ASSOCIATION. I 35 
 
 Elam at 1.30PM; 26 churches; baptisms, 171; membership, 
 2,332; contributions, $186.45. No Sabbath School statistics. 
 
 The first baptisms (3) at Newton are reported this year. 
 
 The name of Bruington had been changed to New Hope, 
 as they were almost beginning a new life. The Association 
 requested that Bruington be restored, as the church was 
 named for R. B. Jones. 
 
 LIBERTY HILL. 
 
 Liberty Hill was located about five and a half miles west 
 of Lincolnton, at the forks of the Morganton and Shelby 
 roads. It had nineteen members when it united with the 
 Association in 1879. It had one baptism and one death 
 during its existence. It was dissolved in 1887. This was 
 its last appearance in the Association. Its existence did 
 not advance the Baptist cause in that section. Elder J. K. 
 Faulkner preached here in the afternoons monthly during 
 1885, but did not deem the surroundings favorable enough 
 for continuance of service. 
 
 Elder G. W. Gardner is pastor at Hickory and Newton. 
 
 G. W. GARDNER. 
 
 G. W. Gardner is a fine preacher and strong writer. 
 His supposed trip to Europe under the signature of ' ' Uncle 
 Chris ' ' attracted much attention. He went hence to 
 South Carolina, and thence to Mississippi. 
 
 18S8. Warlick's Chapel. Sermon by W. R. Gwaltney, 
 Mark ii, 8; Moderator, pro tern, C. M. Murchison; Moder- 
 ator, Elder J. F. Morris; Clerk, J. Thos. McLean. 
 
 Visitors: — Elders J. M. Bridges, R. L. Limerick, King's 
 Mountain; R. L. Patton, Catawba River; J. B. Marsh, 
 South Yadkin; W. R. Gwaltney, State Mission Board. 
 
 Elder W. B. McLure appears as pastor. 
 ELDER W. B. MCLURE. 
 
 Elder W. B. McLure, son of Elder J. H. McLure, 
 member of Mt. Zion church, was ordained in 1888; is a 
 preacher of above the average ability. Has served as 
 pastor Link's, Providence, Lebanon, Sandy Plains, 
 Macedonia, Hickory Grove, Mt. Ruhama. He generally 
 
136 HISTORY OF SOUTH PORK ASSOCIATION. 
 
 complains of "bad health," is irregular at his appoint- 
 ments and his churches do not usually advance in good 
 works as the}' might with regular services. 
 
 Zoar church made application for membership and was 
 refused because it had no letter of dismission from the 
 Catawba River Association. Zoar had had some trouble in 
 the Catawba River Association. 
 
 REPORT OF COMMITTEE ON DIFFICULTY BETWEEN 
 CHURCHES. 
 
 Your committee appointed to investigate the cause of 
 the difficult}- existing between the church at Providence II, 
 of this Association, and the church at Corinth, of the 
 King's Mountain Association, recommend the church at 
 Providence II to send a committee of judicious brethren to 
 the church at Corinth to lay tlje matter of grievance before 
 them and seek to settle it in the spirit of Christ, without 
 giving further trouble to the Association. 
 
 We, also, recommend, concerning the difficulty between 
 the churches at Hickory Grove and Long Creek, that 
 Hickory Grove church, by committee, lay their complaint 
 before the Long Creek church and strive with christain 
 spirit to have the matter properly adjusted. We unhes- 
 itatingly say that for one Baptist church to receive excluded 
 members from another Baptist church, without careful 
 investigation of the charges for which they were excluded 
 and the manner of trial, is both unsafe and unbaptistic. 
 
 J. A. Hoyle, ~\ 
 
 W. R. Gwaltney, [• Committee. 
 J. M. Bridges, ) 
 
 Penelope church is received; 22 members; 19 baptisms. 
 It had been organized the previous night. 
 
 The Southern Baptist Convention had changed its consti- 
 tution so as to admit a delegate from each Association. 
 Brother J. S. Bridges was appointed as such delegate. 
 
 It was ordered that the churches of the Association be 
 divided into three sections and that the Association does 
 not meet in the same section two years in succession. 
 
 Elder J. B. Marsh, from the South Yadkin Association, 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 37 
 
 asks the cooporation of the South Fork in supporting a 
 missionary in China by the two Associations. Adopted. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 J. A. Ho}de, Missionary at Maiden, $20.00; J. A. Hoyle, 
 Bruington, $40.00; C. M. Murchison, Penelope, $40.00; 
 total, $100.00. Contributions, $114.25; Balance $14.25. 
 
 On motion of Brother Shives, pledges amounting to 
 $34.00, were made to aid in liquidating a note held for 
 building Bruington church house. This was done as a 
 memorial to Elder T. W. Upton, who worked for so many 
 years to keep the church from being blotted out of 
 existence. 
 
 Churches, 25; baptisms, 132; membership, 2,155; contri- 
 butions, $914.00. 
 
 Elder F. C. Hickson is pa§tor at Lincolnton. 
 
 ELDER F. C. HICKSON. 
 
 Elder F. C. Hickson has been a missionary to China and 
 resigned from ill health (paralysis of the eye lids.) As 
 preacher and pastor he is faithful and has been much 
 blessed in his work. 
 
 1889. Olivet. Sermon by W. A. Pool, 1 Cor. i, 1-2; 
 25 churches represented; W. A. Graham, Moderator; J. T. 
 McLean, Clerk; Elder D. P. Bridges, Treasurer. 
 
 Visitors: — Isaac Oxford, Caldwell; J. M. Bridges, King's 
 Mountain; W. J. Hopkins, Sr. , South Yadkin; W. A. 
 Pool, State Board; C. J. Woodson, Orphanage; J. E. 
 McManaway, Home Mission Board. 
 
 The Constitution was amended by creating the office of 
 Treasurer. 
 
 Fellowship church is dismissed to Yorkville, S. C. 
 Association. 
 
 The following resolution, offered by J. S. Bridges, was 
 adopted: — " That the Executive Committee stand instructed 
 to favor no appropiation to any church, that is able to sup- 
 port a pastor to preach monthly, within the bounds of the 
 Association." 
 
 There had been complaint that the Executive Committee 
 
138 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 and the Board of Missions were aiding churches which did 
 not need it. Hickory was having twice-a-month preaching 
 and still receiving aid. As a member of the Executive 
 Committee and the State Board, Brother Bridges wished to 
 ascertain the wishes of the Association. The Hickory 
 brethren were much displeased and thought they would be 
 materially hurt and have to give up twice-a-month preach- 
 ing. On the contrary they continued twice-a-month 
 preaching and now (1900) have preaching every Sabbath, 
 and admit the action was a benefit. 
 
 C. M. Murchison was appointed delegate to Southern 
 Baptist Convention. 
 
 The following report was adopted: 
 
 Your committee, to whom was referred the troubles 
 between Hickory Grove and Providence II and churches in 
 the King's Mountain AssociatiSn, beg leave to say: — First, 
 that the churches have done as advised by this body and 
 that the relations between the churches remain the same. 
 Second, that in our judgment nothing further need be said 
 by this bod} 7 on the question. Third, that churches in this 
 body cannot scriptually raise the question of fellowship be- 
 tween churches of this body and any other body. The only 
 question of fellowship that can be raised by this bod}- is one 
 of fellowship between herself and another Association. In 
 the case in hand, your committee think it unwise to raise 
 that question with King's Mountain. Fourth, that Baptist 
 churches are absolute sovereign bodies and are competent 
 to pass upon all questions referring to the reception or 
 dismission of members and that no other body can dictate 
 in this matter. 
 
 M. P. Mathexy, W. A. Pool. ) n 
 
 T r\ iT7 t tt 1 Committee. 
 
 Isaac Oxford, W. J. Hopkins, J 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 They have employed:— J. M. Bridges, at Bruington, 
 $4.0.00; C. M. Murchison, Penelope, $30.00; J. A. Hoyle, 
 Maiden, $20.00; J. A. Hoyle, Barringer School House, 
 $12.00; total, $102.00, which has been paid and leaves 
 nothing on hand. The destitution in our Association is 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 39 
 
 very great and there are many worthy brethren who could 
 be employed to occupy, but your committee feel compelled 
 to restrict the work to the means furnished by the 
 Association. 
 
 J. S. Bridges, Chairman. 
 W. A. Graham, Secretary. 
 
 On Sabbath M. P. Matheny preached at 1:1.30AM, on 
 Baptism and the Lord's Supper. It was an able and 
 instructive sermon. 
 
 Twenty-five churches; 106 baptisms; membership, 2,237; 
 contributions, $1378.89; 13 Sabbath Schools; 789 attend- 
 ants. The first contributions are made to Old Ministers' 
 Relief: — Bruington, Si. 00; Kid's Chapel, S2.00; Lowell, 
 $2.00; Mt. Holly, .50; total, S5.50. 
 
 H. D. Lequex is pastor at Hickory. 
 
 H. D. 13IEQUEX. 
 
 H. D. Lequex had belonged to some other denomination 
 and to us once before. He united with the Presbyterians 
 next year at Morganton. He is a man of fine literary 
 attainments and has published some books. 
 
 T. A. Mullinax is pastor at Maiden. 
 
 Olivet reports services two Sabbaths each month. 
 
 1890. Mt. Zion. Sermon D. P. Bridges, Matt, v, 14; 
 23 churches present; Moderator, W. A. Graham; Clerk, S. 
 A. Stroup; Treasurer, D. P. Bridges. 
 
 Visitors: — C. Durham, Corresponding Secretary^ Mission 
 Board; J. M. Bridges, P. R. Elam, King's Mountain Asso- 
 ciation; P. A. Whitener, Catawba River; J. H. Mills, 
 Orphanage. Mt. Holly is received with 69 members. 
 
 MT. HOLLY. 
 
 On the Carolina Central Railway, at the crossing of the 
 Catawba River, 12 miles from Charlotte and 21 from Lin- 
 colnton. Elder J. F. Morris had preached in this vicinity 
 for several y r ears as an afternoon appointment, from Hickory 
 Grove, and without charge. He secured a lot for a church 
 house. In the winter of 1888-9, Elder M. P. Matheny 
 began preaching here once a month, organized the church, 
 exchanged the lot for one nearer the centre of the town, 
 
140 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 and in four months completed the house and dedicated it at 
 the Union meeting on fifth Sundav in March. Elder C. 
 Durham. Corresponding Secretary of X. C. Baptist State 
 Convention, preaching the sermon. Shortly after this, 
 Elder M. P. Math en y removed to Chicago, and Elder C. 
 E. Gower succeeded him as pastor. 
 
 J. S. Bridges elected delegate to the Southern Baptist 
 Convention. 
 
 W. A. Graham is elected Historian of the Association. 
 
 It was resolved that each Sunday School in the Associa- 
 tion make an effort to raise $2. 00 for Cuba. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 J. M. Bridges, Bruington, S35.00: C. M. Murchison, 
 Penelope. St 3.00: J. A. Hoyle, Maiden, S20.00; J. A. 
 Hoyle. Thessalonica, S20.00: total. SSS.oo. 
 
 Committee on Ministerial Students: — Elders J. F. Morris, 
 J. A. Hoyle. C. M. Murchison. 
 
 Committee to aid in raising the Endowment Fund for 
 Wake Forest College:— J. S. Bridges. C. E. Gower. J. M. 
 Hollabough, C. M. Murchison. B. Stroup. W. A. Graham. 
 
 The usual vote of thanks to the community was adopted; 
 also, one to Mr. O. M. Howard and his singing class for 
 the good music during the session. 
 
 It was resolved to organize a Sunday School Association 
 at Macedonia on Friday before the third Sabbath in April, 
 1 89 1. Committee to prepare a Constitution: — Elders J. A. 
 Hoyle. C. E. Gower, and Brothers W. A. Graham and J. 
 H. Deal. 
 
 The Sunday School Association was formed. It continu- 
 ed for three years. 
 
 1891. Hickory. Sermon by J. A. Hoyle, Lukexix, 13; 
 Moderator. W. A. Graham; Clerk. J. Thos. McLean. 
 
 Visitors: — Elder H. D. Lequex. Catawba River; Elder J. 
 M. Bridges, King's Mountain; Elder D. M. Austin, Char- 
 lotte; Elder A. G. McManaway. X. C. Baptist: J. M. 
 Hilliard. Orphanage: J. C. Caddell, Biblical Recorder; 
 Elder C. B. Justice, Green River: Elder W. R. Gwaltney, 
 Board of Education. Rev. Mr. Ramsey, Presbyterian pas- 
 
HISTORY OF SOUTH FORK ASSOCIATION. I4I 
 
 tor at Hickory, was invited to a seat. W. A. Graham was 
 elected delegate to the Southern Baptist Convention. 
 
 The Committee on Periodicals, on motion of M. P. Ma- 
 theuy, was abolished. A committee on Colportage was 
 ordered. A resolution endorsing the Biblical Recorder was 
 adopted. 
 
 XORTH CAROLINA BAPTIST. 
 
 Rev. A. G. McManaway spoke on the establishment of 
 and merits of the North Carolina Baptist. 
 
 The North Carolina Baptist was a new enterprise origi- 
 nated that year, and now for the first time presented to the 
 South Fork. 
 
 A committee on Ministers' Relief was added to those of 
 the Association. 
 
 The Executive Committee were ordered to examine the 
 advisability and possibility of employing a colporter in the 
 bounds of the Association. 
 
 Rev. Mr. Bonner, Methodist pastor, and Rev. Mr. 
 Murphy, of the German Reformed Church, at Hickory, 
 accepted seats in the bod}". 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 " Missionaries:— J. A. Ho^de, Maiden, S20.00; C. M. Mur- 
 chison. Thessalonica and Startown, $30.00; total, S50.00. 
 The field is white with the harvest; the laborers can be 
 had; will you furnish the committee with the funds to 
 employ them? We especially urge the building of the 
 home of worship at Xewton." — J. S. Bridges, D. A. Whis- 
 nant, J. H. Deal, W. A. Graham, Committee. 
 
 Brother J. J. Payseur, then at Wake Forest, was adopted 
 as ministerial student of the Association. 
 
 Resolutions to celebrate 1S92, the centennial year of 
 modern missions, by special contributions during the year, 
 to be aided by special massmeetings on the subject, were 
 adopted. 
 
 Twenty-five churches; 118 baptisms; membership, 2,138; 
 13 Sabbath Schools, attendance 971; contributions, $1,543.73 
 — S579-74 for building. 
 
142 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 1892. Olivet. Sermon by A. W. Setzer, 1 Kings xx, 
 40. Twenty-six churches represented. 
 
 The Association the year before had resolved to meet 
 with Mt. Holly church. Elder Matheny was pastor at Mt. 
 Holly and, also, at Xewton. He got the Executive Com- 
 mittee, with the consent of Mt. Holly church, to change 
 the place of meeting to Newton, where he was also pastor, 
 as he thought that by meeting in Newton the amount 
 needed to pay the debt on the Newton house could be 
 raised. Some of the Newton members objected to the 
 meeting there and Olivet agreed to entertain the Asso- 
 ciation. 
 
 Moderator, W. A. Graham; Clerk, A. W. Setzer; Treas- 
 urer, G. W. Cochrane. 
 
 Visitors:— J. R. Annas, Caldwell; W. J. Wyatt, South 
 Yadkin; J. N. Stallings, E. A. Poe, Catawba River; C. B. 
 Justice, Green River Association and State Mission Board; 
 J. C. Caddell, Biblical Recorder. 
 
 Lowell church was received; membership 48; delegates, 
 J. T. Jenkins, Henry Dillings. 
 
 Delegate to Southern Baptist Convention, M. P. Matheny. 
 
 LOWELL CHURCH. 
 
 Lowell is on the Atlanta and Charlotte railway, about 
 twelve miles from Charlotte. Services had commenced 
 here several years prior, as an afternoon appointment from 
 Belmont Cor Fellowship,) first by Elder J. K. Faulkner, 
 afterwards by Elder M. P. Matheny, who organized the 
 church and built the house. The Executive Committee 
 thought it a good point to locate a church for the conven- 
 ience of the mill operatives, and which would, at the same 
 time, have residents of adjacent country among its 
 members. Among the members were Mr. and Mrs. A. P. 
 Arney, formerly of Hickory Grove, who had been faithful 
 workers in the Association since its organization. 
 
 McAdensville obtained a letter to the King's Mountain 
 Association. 
 
 Committee on Ministerial Students: — Elders Murchison, 
 Hovle and Morris. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 43 
 
 The Committee on Periodicals was again placed among 
 those of the Association. 
 
 Resolutions were adopted to participate in the raising of 
 a Centennial fund in the Southern Baptist Convention as a 
 memorial of the establishment of Modern Missions. 
 
 The following resolution was adopted: — 
 
 " Whereas, Education is the great fundamental basis of 
 an} T country's hopes of prosperity, and female education 
 being the prime factor in this, and, whereas, there is an 
 opportunity now within our bound:", in the town of Hickory 
 for the permanent establishment of the Baptist Female 
 University, therefore, be it resolved, that this, the South 
 Fork Association, use all necessary means to encourage and 
 procure the same by appointing a committee of five to 
 confer with the trustees of the Baptist Female University 
 and State Convention." — J. F. Click, C. M. Murchison, J. 
 
 A. Martin, Committee. 
 
 Committee appointed: — J. A. Martin, C. M. Murchison, 
 
 B. F. Whitesides, G. W. Cochrane. 
 
 The North Carolina Baptist is included in the report on 
 Periodicals. 
 
 Brother J.J. Payseur was endorsed as ministerial student 
 at Wake Forest and a collection of $5.50 lifted for his 
 benefit. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 The report of the Executive Committee was read and 
 tabled until further pleasure of the Association. The 
 clerk did not place the report in the minutes. My copy 
 was burned in my house in 1894, so I am unable to give a 
 literal copy of it. I regret this, and can only write from 
 memory : — 
 
 The last day of the session at Hickory, the year prior to 
 this, two brethren came before the only two of the members 
 of the Executive Committee then in attendance, and read 
 some letters from Chicago containing some indefinite 
 charges against Elder M. P. Matheny. We had a meeting 
 with four of the five male members of Newton church; had 
 the letters read, and Brother Matheny to make his state- 
 
144 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 merit. The members of the Newton church, after hearing 
 the cr.se, unanimously decided to reaffirm their endorsement 
 of the call for his services. The Executive Committee 
 approved the " application " and forwarded to the Strte 
 Board. The State Board, without giving Matheny any 
 opportunity for explanation, refused to make the appoint- 
 ment. Thus setting themselves up as better judges of 
 conducting the work in the A^socirtion than the Executive 
 Committee. The Executive Committee stopped all com- 
 munication, or corre ponde ce, with the State Mission 
 Board, or the Corresponding Secret My. Tie delegates, 
 who represented over thre^-fourths of the contributions 
 to State and Associational Missions, supposed the rction 
 of the Executive Committee, but a majority of the del- 
 egates, in about same propption. were from the churches 
 making small, or no contributions. 
 
 The report of the Executive Committee was taken up 
 again at 2PM, and the fo 1 lowing substitute adopted; which 
 was, in the main, a portion of the repo t submitted, leaving 
 out strictures on the State Board: — 
 
 " During the year we have the following appropriations: 
 — Newton and vicinity, M. P. Matheny, $200.00; Maiden, 
 J. A. Hoyle, $60.00; Link's Chapel, J. F. Morris, $25.00. 
 
 " At Maiden a house had been built on which there is a 
 small debt. We recommend to the churches to aid the 
 members in paying off this debt. At Link's Chapel there 
 has been an increase of fifty per cent* in the membership. 
 At Newton a church building has been erected of a charac- 
 ter fitted to the town in which it is built. Several hundred 
 dollars will be needed to complete the house at Newton and 
 to pay off a deht of some $500.00, which has already 
 accrued. We earnestly urge the prompt payment of all 
 pledges for the purpose. ' ' 
 
 It will be noted the State Board having refused to 
 appoint Brother Matheny at Newton, the Executive Com- 
 mittee, with the endorsement of the church, had appointed 
 him. Elders C. B. Justice and J. B. Marsh and perhaps 
 others made speeches on the Board's side. Elder J. F. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 45 
 
 Morris, J. S. Bridges and W. A. Graham warmly defended 
 the Executive Committee. I shall never forget Brother 
 Morris' appearance as he spoke. His countenance came 
 nearer shining than I ever noticed that of any other 
 person. 
 
 The substitute was adopted. Afterwards, by a rising 
 vote, the Association expressed confidence in its Executive 
 Committee, and recommended the same for appointment 
 the ensuing year. There had been considerable friction 
 between the Board and the Executive Committee for several 
 years. The Board frequently did not regard the recom- 
 mendation of the Executive Committee or the member of 
 the Board from the Association, in its appointments, but 
 followed its own inclination, or the advice of others. I 
 resigned as the member of the Board from the Association 
 on this account. I did not approve of its doings in the 
 Association and did not wish to be held responsible for 
 them. 
 
 The following was adopted: — "Whereas, our brother, 
 Rev. J. B. Marsh, has felt called of the Master to remove 
 to Piedmont, S. C, to take charge of the Baptist church in 
 that place, we desire to put on record our appreciaton of 
 his long and faithful services, and to assure him that we 
 shall follow him with our prayers for the blessing of God 
 upon him and his faithful companion." 
 
 No statistics as to baptisms or membership appear in the 
 minutes. • 
 
 On Sabbath Elder M. P. Matheny preached at ham, and 
 J. N. Stallings at 1.30PM. 
 
 elder m. p. matheny. 
 
 As agent for the sale of a patent medicine, Germateur, 
 Elder M. P. Matheny came to Lincolnton in 1889. 
 Making Eincolnton headquarters in his work, he began to 
 preach there once a month. There was a debt of over 
 $400 due on the building. He proposed to the church that 
 for every dollar they would raise, he would duplicate it. 
 This he did until the debt was paid. 
 
 In 1S89, he began to preach for the church at Mt. Holly. 
 
146 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 In four months time he succeeded in building a neat 
 house of worship, and had it painted throughout and dedi- 
 cated at the Union Meeting in March, 1S90, Dr. Columbus 
 Durham, Corresponding Secretary of the Baptist State 
 Convention, preaching the sermon. He assisted pastors at 
 several churches in protracted meetings. His sendees 
 were not only acceptable but highly appreciated. This 
 year he removed to Chicago in order to give his medicine 
 a big advertisement at the Chicago Exposition. His 
 venture was a failure. 
 
 1 89 1. He returned to Lincolnton and entered the pasto- 
 rate. His former churches, Lincolnton and Mt. Holly, 
 secured his sen-ices, also, Kid's Chapel. Newton applied 
 for his appointment as missionary at that point by the 
 State Board. 
 
 He a.<-ked for a letter of dismission from the church he 
 had joined in Chicago to unite with the church at Lincoln- 
 ton. The letter was granted, but clor.ed in substance as 
 follows: " We deem it necessary to state that since his 
 removal, there have been some charges of irregularity in 
 financial matters, but not deemed sufficient to withhold the 
 letter." He refused to receive the letter, and wrote 
 demanding an investigation by the church, which hod had 
 one before and decided there was nothing against him. 
 The church refused to re- open the matter. J. S. Bridges 
 and W. A. Graham, of the Executive Committee, Elder F. 
 C. Hickson, of Gastouia, and perhaps others, wrote the 
 church that they desired an investigation; that if the 
 brother was not worthy, we did not desire him in our 
 Association; if he was not guilt}-, the letter which the}- had 
 granted him was very unfair. The church refused to take 
 any notice of the letters. 
 
 He then called a conference at Lincolnton of the pastors 
 of the Association, Elder Hickson, of Gastonia, and A. G. 
 McManaway, of Charlotte, and invited the Executive 
 Committee of the Association to be present. This confer- 
 ence heard read the letters which had passed between him 
 and the Chicago church. It resolved that there was 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 47 
 
 " nothing proved against his character and that the church 
 at Lincolnton could receive him on the letter." He replied 
 he would not use such a letter, and afterwards joined on 
 his confession. 
 
 The charges were wholly on business matters. The 
 business from being very profitable, in a short while became 
 very profitless, and the disappointment in results was about 
 the substance of the complaints. The following document 
 was given him by the conference: — " To Whom It May 
 Concern: Whereas, there are rumors afloat in this 
 country that Rev. M. P. Matheny was guilty of such 
 conduct in business in Chicago as rendered him unworthy 
 of christian fellowship, we, the undersigned, after 
 thorough investigation of this matter are satisfied that such 
 rumors are entirely without foundation in fact, and we take 
 great pleasure in certifying to the public that Rev. M. 
 P. Matheny is worthy of their highest christian confidence 
 and fellowship." 
 
 (Signed) F. C. Hickson, A. G. McManaway, D. P. 
 Bridges, J. F. Morris, J. A. Hoyle, and J. S. Bridges, 
 W. A. Graham, J. Ff. Deal, Executive Committee. 
 
 The Executive Committee continued him at Newton, 
 and to him more than an}^ one else is the completion of the 
 building due, but he labored under great difficulties. In 
 1896 he moved to Asheville and engaged in the publication 
 of a Baptist newspaper. 
 
 Elder Matheny was one of the ablest ministers that ever 
 labored in the Association. His sermons on the distinctive 
 principles of the Baptists are of the highest order. He 
 developed his churches in giving and advanced them in 
 Bible knowledge. He was ever restless and too much in 
 motion for our people, also, had too great a desire to 
 inquire into matter.': where he was not concerned. The 
 church houses at Lincolnton, Mt. Holly, Lowell and 
 Newton are monuments to his service among us, while 
 we would not detract from others who rendered most val- 
 uable aid. His unsuccessful business enterprises, and all 
 
148 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 seem to have been such, have injured him very much in his 
 work as a minister. 
 
 1893. Bruington. Sermon by C. M. Murchison, Gal. 
 v, 1. 
 
 C. M. Murchison, Moderator; Clerk, J. Thos. McLean; 
 Treasurer, J. D. Moore. 
 
 McAdeusville retained letter of dismission and remained 
 a member of this body. 
 
 Gastonia, membership 107, and Dallas, membership 26, 
 were received from King's Mountain, and Belmont, mem- 
 bership 134, from Yorkville, S. C. 
 
 Twenty-nine churches represented. 
 
 GASTONIA. 
 
 Gastonia was established when the Charlotte & Atlanta 
 railway was completed, about 1875. A Baptist Sabbath 
 School was organized here in Ma}-, 1S75. April, 1876, 
 Elder P. R. Elam, missionary to the King's Mountain 
 Association began to preach here. In Ma}- the church was 
 constituted with 29 members, viz: E. C. McCollister, 
 Martha McCollister, Jonas Jenkins, Sarah Jenkins, Gaston 
 Eittlejohn, J. W. Smith, V. S. Smith, Eld. S. Head, 
 Rebecca Head, J. R. Robinson, T. G. Chalk, Lizzie J. 
 Chalk, M. N. Chalk, S. F. Chalk, S. A. Smyre, C. H. 
 Lay, S. F. Lay, Eliza Lay, Mrs. Alfred Lay, Sarah Lay, 
 Isabella Smith, C. C. Smith, P. G. Gladden, Jemima 
 Fayssoux, R. L. Johnson, Eliza Johnson, Martha M. 
 Glenn, Martha Copps and J. A. Mason. T. G. Chalk, J. 
 W. Smith, and R. L. Johnson, deacons. Pastors: P. R-. 
 Elam, 1876-7-80; A. P. Pugh, 1878-9; G. M. Webb, 1881; 
 J. H. Boothe, 1882; D. W. Thomasson, 1883. He was 
 succeeded by J. A. White, he by F. C. Hickson, and he by 
 K. F. Jones, who was pastor when the church united with 
 the Association. Brother J. D. Moore moved to Gastonia 
 about 1881. He, Brother L- L- Jenkins, and J. A. B. L. 
 Hurley, and W. F. Marshal are among the most active 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 49 
 
 members. It is the most active church in our Association. 
 
 DALLAS. 
 
 Dallas had been organized in 1879, the first year of the 
 Association, as a result of its missionary work. 
 
 BELMONT. 
 
 Belmont, as Fellowship, had been dismissed to York 
 Association in 1889, with 122 members. When the Char- 
 lotte and Atlanta railway was constructed, the station was 
 called Garibaldi. The Roman Catholics afterwards locating 
 a school and church near, the railwa}* authorities, in defer- 
 ence to their wishes, changed the name to Belmont, and the 
 church adopted the name of the village. 
 
 Visitors: — C. Durham, Corresponding Secretary N. C. 
 Baptist State Convention; C. C. Newton, Missionary to 
 Africa; D. W. Herring, Gospel Missionary to China; E. A. 
 Poe, Catawba River; D. M. Austin and C. Gresham, Meck- 
 lenburg and Cabarrus; W. J. Wyatt, South Yadkin. 
 
 E. F. Jones and C. S. Cashwell, recently come to this 
 Association, were introduced. 
 
 ELDER E. F. JONES. 
 
 Elder E. F. Jones was reared in Watauga county; educa- 
 ted at Andover College, Mass.; is a faithful worker, and, as 
 a preacher, has not been excelled by any of his associates 
 in the South Fork. 
 
 F. R. Howell, colored, was permitted to address the 
 Association relative to the establishment of an academy at 
 Stanley Creek for the colored people. The matter was 
 referred to a committee, who reported favorably, and con- 
 tributions amounting to $25.00 in cash were made. Howell 
 turned- out to be a " deceiver," and no academy was built. 
 
 The North Carolina Baptist was included in the Report 
 on Periodicals. 
 
 Elder E. F. Jones was elected delegate to the Southern 
 Baptist Convention. 
 
 The Committee on Obituaries report the death of Deacon 
 Thomas E- Wilkie, of the Eincolnton church. He was for 
 several years treasurer of his county and was a merchant. 
 
r5<3 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 He was. a most efficient church member and enjoyed the 
 respect and confidence of all his acquaintances. He was 
 baptized by Elder F. M. Jordan in his meeting at Ljncolnton 
 in 1879. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 "The Association now numbers 2,700 members. In the 
 providence of God the time seems to have arrived when it 
 can and should do the mission work in its own bounds, without 
 application for aid outside. We ask, in order to be able to 
 lay out the work for the year, that the delegates for each 
 church shall inform us if they will allow their contributions 
 uuder our direction, or what portion of it. We have found 
 the plan of having pastors to supply, by afternoon or night 
 appointment, the most successful way to undertake the 
 occupation of a point. Our sister and neighbor, the King's 
 Mountain Association, seems to be doing nothing along the 
 destitute section that lies between us. We shall endeavor 
 to have its cooperation. Appropriations for 1892-3: — M. P. 
 Matheny, Denver, Fleming and L,owell, ^roo.oo; C. M. 
 Murchison, Thessalonica, and Clonmger School House, 
 $55-oo; J- A. Hoyle, Maiden, $12.00; J. F. Morris, Link's 
 and Hardin, $18.71; total, $185.71, which has been paid in 
 full. 
 
 " We recommend the boundaries of the Association to be: 
 — Beginning at Devil Shoals, on the Catawba River, to 
 Burns' Crossing on the W. N. C. Railroad; thence to the 
 Laurel road, at P. M. Mull's, where it crosses the South 
 Fork; then, with said road, to Ljncolnton; then, with King's 
 Mountain road, to the South Carolina line:" — J. S. Bridges, 
 J. R. Underwood, D. A. Whisnant, J. F. Click, W. A. 
 Graham, Committee. 
 
 These lines were recommended because Cherryville 
 church, just organized, informed us it would join this 
 Association and procured from the Committee an endorse- 
 ment for aid from the State Board. It joined the King's 
 Mountain. 
 
 A motion to abolish districts was defeated. 
 
 Baptisms, 294; membership, 2,704; 26 churches; contrib- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 151 
 
 uted $1,144.17; 14 churches have Sabbath Schools, teachers 
 and scholars, 1,128. 
 
 Brothers Newton and Herring discussed the report on 
 Foreign Missions. 
 
 The friction, which had existed between the Executive 
 Committee and the State Board, disappears at this session 
 and harmony in the work has since prevailed. 
 
 For several years the Corresponding Secretary, with the 
 knowledge, if not direction of the State Board, had had one 
 or two ministers in the Association to "look after" the 
 Executive Committee and to endeavor to see that the Board 
 had at least equal power with the Committee in the Associa- 
 tion. These brethren generally received appointment from 
 the Board, whether recommended by the Committee or not. 
 From this time, the Executive Committee has controlled 
 appointments without interference of the Board. 
 
 TEMPERANCE. 
 
 The resolution, which had been the Report on Temper- 
 ance since 1881, was amended so as to read: 
 
 " Resolved, That every church for the good of the cause of 
 Christianity, discountenance in their members the aiding 
 in the manufacture, sale or use of any intoxicating liquors 
 in any conceivable way, and, if, after being admonished, 
 they will not refrain, the church should expel them. 
 
 " Resolved, That we will, as an Association, withdraw 
 our fellowship from all such churches as will not observe 
 these rules." 
 
 Thus, was a sensible position by intemperate action 
 changed to an absurdity, for " conceivable way " not only 
 excludes camphor, or other medicine containing spirits, but 
 prohibits the Eord's Supper if fermented wane is used. 
 
 I had been sick several months, was quite feeble at 
 the Association and excused from being Moderator, (the 
 only time I have not been elected since the Association was 
 formed, if present, at the organization,) and did not notice 
 the effect of the change. I think the body will remedy this 
 when its attention is called to it. Its enforcement would 
 
152 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 dissolve the Association as not a church in its bounds 
 has observed it.* 
 
 Elders Jones, Poe and Matheny preached on Sabbath. 
 
 1894. Maiden. Sermon by E. F. Jones, Matt, xxviii, 
 18-20; Moderator, Elder C. M. Murchison; J. Thos. 
 McLean, Clerk; J. D. Moore, Treasurer; 32 churches 
 represented. 
 
 A committee on Dige t of Church Letters was added to 
 the Rules of Order. 
 
 Long Creek, membership 170, was revived from the 
 King's Mountain Association. 
 
 LONG CREEK. 
 
 Long Creek is perhaps the oldest church on our ''oil, and 
 it has been one of the mo ;t indolent in the M ster's work, 
 never having any arm, or assisted in starting an interest at 
 any other point. It frequently has been without services 
 for several years at a time. D: cipline seems always to 
 have been lax, especially as to drinking spirituous liquors 
 to an excess. The church had not reported to the Catawba 
 River Association in several years, although it had over two 
 hundred members on its roll. The hou".e had become unfit 
 for use. The expectation of the Executive Committee was 
 that in organizing a church at Dallas, only one mile distant, 
 it would absorb the desirable element and make a strong 
 active body in the Master's service. Our effort had some- 
 what a contrary effect. When the Dallas church was 
 constituted, the leaders of Long Creek arranged for a pro- 
 tracted meeting, revived the church, built a good, painted 
 house, and joined the King's Mountain Association. Its 
 members are among the most substantial and influential 
 in Gaston county, given to ho ^pit lity but not much disposed 
 to contribute money to the spiritual benefit of the saints or 
 sinners at home or abroad. We hope the new century will 
 show a record for Long Creek in every good work equal 
 to the best of the churches. 
 
 *At the session of the Associ ition in 1900, this was changed so that 
 the resolution re-id as formerly. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 53 
 
 There is an item of history during Wade Hill's pastorate 
 which will be of interest to my readers: — Deacon Weathers 
 concluded he would move to the " West." As he was old 
 and not likely to live many years longer and there was 
 no Baptist church near his intended location, he requested 
 Brother Hill to preach his funeral sermon before he left. 
 This he did, the Deacon being present, sitting in the pulpit, 
 to hear it. The sermon was such as would be delivered on 
 the death of a good man and a christian. The Deacon did 
 not remove to the " West," but lived at his old home until 
 his death. I do not know whether there was another 
 sermon at or after his burial. 
 
 Triangle, 24 members, Denver, 1 1 members, both in 
 Lincoln county, were received. 
 
 C. S. Cashwell delegate to the Southern Baptist 
 Convention. 
 
 A committee was appointed to confer with the Catawba 
 River and Caldwell Associations as to the advisability of 
 the three Association': purchasing the Rutherford College 
 property, which was then for sale. This property was not 
 purchased but is now owned by the Methodist Episcopal 
 Church, South. 
 
 The Constitution, Art. Ill, was amended so that no 
 church should have exceeding five delegates to the Asso- 
 ciation. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 C. M. Murchison, Cline Township, Catawba county, 
 $120.00; M. P. Matheny, Triangle, Marvin (Bethel) and 
 Denver, Lincoln county, $125.00; J. F. Morris, Kettle 
 Shoal, Gaston county, $30.00; total, $275.00; receipts, 
 $185.46; debit, $89.54. Pledges amounting to $80.00, to 
 pay this, were made. 
 
 The committee on Ministerial Students endorse Brother 
 C. E. Beaver, now at school at Penelope. 
 
 The death of Deacon John Chronister, of Mt. Zion, and 
 Geo. C. Rhyne, of Hickory Grove, were announced. 
 
 Thirty-two churches; baptized, 180; membership, 2,945; 
 
154 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 32 churches contributed $2,8o5.62; 21 churches have 
 Sabbath Schools, officers and teachers, 1,299. 
 
 D. P. Bridges, D. M. Austin, C. C. Pool, appear among 
 the pastors. 
 
 1895. Newton. Sermon by E. F. Jones, John i, 17; 29 
 churches represented. 
 
 As the Association assembled in the neat building, some 
 of those who attended this session could sing, " Here I 
 Raise My Ebenezer. ' ' For twenty-five years or more they 
 had passed through this town and thought, " when will we 
 see a Baptist church in this place?" It was the last Court 
 House town to have a Baptist church on the line of the 
 railway from Morehead to Paint Rock. 
 
 The Baptists had preached here ever since it had been a 
 town. The Pilgrim, R. B. Jones, G. W. Greene, J. K. 
 Howell, R. H. Moody and others, before the South Fork 
 Association was formed. The first year of this Association, 
 1879, Elder J. R. Jones preached here, and continued to 
 until 1882. He was succeeded by Elder J. K. Faulkner, 
 1882-3; J. B, Marsh, 1885-6-9-90-91 ; G. W. Gardner, 1887; 
 M. P. Matheny, 1888-9; B - L. Hoke, 1900. The court 
 house had generally been used, but for some years the 
 Evangelical Lutherans permitted the use of their house, 
 and for several } T ears prior to the completion of the Baptist 
 house, the Presbyterians gave the use of their house, on 
 account of some courtesy shown them by the Baptists 
 elsewhere. Newton still is a missionary point aided by the 
 Association or the State Board. When it becomes self-sup- 
 porting, I hope it will call for the session of the Associ- 
 ation and that the session shall be opened by singing; 
 " Praise God from Whom All Blessings Flow." 
 
 Moderator, Elder C. S. Cashwell; Clerk, L. A. Aberne- 
 thy; Treasurer, J. D. Moore. 
 
 Bethel church is received; membership, 25; delegates, A. 
 W. Biggerstaff and W. C. Mullen. 
 
 BETHEL. 
 In 1892, Elder M. P. Matheny began to preach at 
 Hickory Grove school house as an afternoon appointment 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 55 
 
 from Ljncolnton. As the house was frequently locked 
 against him, the Methodists allowed the use of their church, 
 Marvin, and the appropriation appears under that head. 
 After this, Elder J. A. Hoyle occupied the point, in 1894, 
 as an afternoon appointment from Maiden. The school 
 house was locked against him and he preached at Mr. 
 W. S. Dellinger's in bad weather, and in the open air when 
 weather was suitable. The house was built in 1897. The 
 Association meets there this }-ear. 
 
 Visitors: — C. E. Greene, Green River; B. S. Peterson, 
 N. C. Baptist; I. W. Thomas, J. V. McCall, Caldwell; E. 
 A. Poe, Catawba River; J. M. Shaw, Alexander. 
 
 Elder E. F. Jones was elected delegate to the Southern 
 Baptist Convention. 
 
 A communication from Elder M. P. Matheny was 
 referred to the Executive Committee, who reported that 
 " the claim made by M. P. Matheny for money advanced 
 in building the house at Newton after careful investigation 
 is not allowed and we recommend that the matter be 
 dismissed by the Association." Adopted. 
 
 1 le Committee for Digest of Church Letters was 
 abolished. 
 
 Thanks were tendered Maj. G. W. F. Harper, President 
 of the Chester and L,enoir Railroad Company, for reduced 
 rates to delegates. 
 
 Brother Beaver, then at school at Penelope, is continued 
 as ministerial student. 
 
 Elder Cash well, from committee on purchase of Ruther- 
 ford College, reported, " that the property was not in our 
 reach on terms we could accept," which is adopted and the 
 project abandoned. 
 
 Elders J. F. Morris and D. P. Bridges were appointed a 
 committee to visit Penelope Academy, examine its operation 
 and report to next session. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 " D. P. Bridges had been employed at Maple Grove. A 
 lot had been purchased by Catawba church, and the Asso- 
 ciation is recommended to raise $300 to build a house. J. 
 
156 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 F. Morris and C. M. Murchison were continued at same 
 points as last year. Amounts appropriated, $210.00; 
 amount received, $64.40; debt, $145.60." — J. S. Bridges, 
 D. A. Whisnant, G. J. Paysour, J. F. Morris, J. D. Moore, 
 Executive Committee.* 
 
 Pledges amounting to $92.26 were made on this debt. 
 
 Thirty-two churches; baptisms, 120; membership, 2,870; 
 25 churches contributed $1,399.52; 17 churches have Sab- 
 bath Schools, officers and teachers, 1,407. 
 
 D. M. Austin pastor at Belmont, Hebron and Lincolnton. 
 
 D. M. AUSTIN. 
 
 D. M. Austin is a fine preacher and, also, an excellent 
 farmer. It is to be regretted that in recent times he 
 occupies himself in farming and not in the ministry. 
 
 Obituary of Bro. Luther A. Killian, of Lebanon, is 
 announced in the minutes. 
 
 1896. Gastonia. Sermon by C. S. Cashwell, Acls xi, 
 14; Moderator, W. A. Graham; Clerk, J. R.Lewis; Treas- 
 urer, J. D. Moore; 29 churches represented. 
 
 Brother Lewis is a son of John G. Lewis, who was clerk 
 of Catawba River Association, and grandson of John Lewis, 
 who was missionary of the Broad River. 
 
 Startown was received, 10 members. 
 
 STARTOWN. 
 
 Startown is in Catawba county, three miles from Newton. 
 
 John Baker and his wife, Catherine Yoder, were among 
 the members at the organization of Thessalonica. Services 
 were held at their residence until the house was built. 
 Their daughter, Eliza, married George P. Shuford, one of 
 the most prominent men of Catawba county, and father of 
 Ex-Congressman A. C. Shuford. She united with Thessa- 
 lonica in 1863. Their daughter, Catherine, married P. W. 
 Whitener, a noted Confederate soldier and influential cit- 
 izen of Catawba county. She joined Thessalonica in 1865, 
 and was the onlv child to follow the mother. Anna 
 
 *I was not on the committee this year aud the minutes do not state 
 amount appropriated at each poiut. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 57 
 
 Hoover married Solomon Baker; when their first child, 
 (Eva, now Mrs. W. E- Killian,) was born, she wished 
 it " baptized." Her husband said if she would show him 
 infant bapti >m in the New Testament he would not object. 
 In searching for it she became a Baptist and was baptized 
 two years before her husband. Mrs. W. L. Killian was 
 baptized in 1859. They were faithful members of Thessa- 
 louica church. They interested themselves in obtaining 
 ministers and maintaining services as long as there seemed 
 hope of revival. When it seemed there was but little or no 
 hope of this, they turned their attention to Startown and 
 mainly through their efforts the house was built here. 
 Beginning with 1881, the Associational Board has aided 
 this point, generally by having the preacher at Newton to 
 fill an afternoon appointment. It is hoped that before the 
 Master shall call these sisters to their reward they ma}' be 
 permitted to see a nourishing church. If it shall be other- 
 wise, it can still be said of each one, " she hath done what 
 she could ' ' to advance the cause of the Master. 
 
 Visitors:— Elder F. C. Hickson, A. T. Eatta, and John 
 E. White, Corresponding Secretary of State Board; W. 
 J. Bailey, Biblical Recorder; J. B. Boone, Superintendent 
 Baptist Orphanage; C. E. Gower, G. M. Webb. 
 
 Elder C. S. Cashwell delegate to the Southern Baptist 
 Convention. 
 
 REFORT OF COMMITTEE TO VISIT PENELOPE ACADEMY. 
 
 " We have visited the school at different times, during 
 the year and found it in good condition and doing good 
 work. We recommend the school to the Association as 
 being worthy of your patronage, because of the excellent 
 character of its work, the sound morals taught and enforced 
 and the reasonableness of its charges." — J. F. Morris, 
 D. P. Bridges. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 " The debt reported last year of $145.00 has been paid. 
 Brother D. P. Bridges has been engaged at Maple Grove, 
 Catawba county, at $75.00; paid $45.00; balance due, 
 
158 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 $30.00. Nearly all the lumber, except the shingles, has 
 been secured for the house. We earnestly urge the 
 churches to assist Brother Bridges in completing this house. 
 The State Board has aided at Xewton and Bethel." — W. 
 A. Graham, A. W. Biggerstaff, J. D. Moore. 
 
 J. L. Caldwell, E. S. Whisnant and D. A. Whisnant are 
 appointed a committee to visit Penelope Academy and 
 report at next session. 
 
 GOSPEL MISSIONS. 
 
 Since 1893, some of the churches had been sending their 
 contributions to those known as the Go.spel Missionaries, 
 as distinguished from the Board appointees. The Gospel 
 Missionaries were sent by churches, and contributions for 
 their support were sent direct from the churches, the 
 Missionaries looking to the Holy Spirit for guidance as to 
 where the}- should work, and agreeing among themselves 
 that when the receipts of any missionary was more than 
 $450 per annum, he would give the excess to some other 
 receiving less. Brother D. M. Austin antagonized this in 
 a spirited speech to which Brother Moore replied. This is 
 the only disturbance there was ever in the Association 0.1 
 the subject, each church being left to pursue the course it 
 preferred, and in the churches leaving the matter to each 
 member for personal action as to where his contributions 
 should go. 
 
 STATE AID TO HIGHER EDUCATION. 
 
 The Baptist State Convention and some of the Associa- 
 tions, about this time, had reports and discussions on this 
 subject. This Association considered this a question to be 
 settled at the ballot-box, and not in church meeting. It 
 had no disturbances along this line. It endorsed; "Render 
 unto Caesar the things belonging to Caesar and to God the 
 things pertaining to His kingdom." Some were advocating 
 in Church what the}* condemned in State — greatest aid at 
 the top in education. 
 
 Thirty-two churches; baptisms, 195; membership, 3,053; 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 59 
 
 29 churches contribute, $3,141.08; 23 churches have Sab- 
 bath Schools, teachers and scholars, 1,187. 
 
 New pastors: — D. P. Bridges, at Catawba and Kid's 
 Chapel; C. H. Durham, at Gastonia; B. M. Bridges, at 
 Sandy Plains. 
 
 1897. Kid's Chapel. Sermon, D. M. Austin, text 
 Matt, xiii, 55; 29 churches represented; Moderator, W. A. 
 Graham; Clerk, L. A. Abernethy; Treasurer, J. D. Moore. 
 
 Visitors: — M. P. Matheny, Tennessee Association; B. M. 
 Bridges, King's Mountain; E. F. Tatum,' Missionary in 
 China; J. W. Cobb, N. C. Baptist; A. Johnson, Orphan- 
 age; J. C. Caddell, Biblical Recorder; John E. White, Cor- 
 responding Secretarjr Mission Board; C. B. Justice, A. M. 
 Ross. 
 
 ELDER D. P. BRIDGES. 
 
 Elder D. P. Bridges, now pastor at Lincolnton, Kid's 
 Chapel and Leonard's Fork, came into the Association 
 by letter as a " charter " member of Xewton; was educated 
 at Catawba College and the Southern Baptist Seminary. 
 He has served also Catawba, Bruington, Providence II. 
 He is a level, cool-headed man, a good counsellor and 
 pastor, a faithful worker and sound preacher. 
 
 River View and Bessemer Cit3 T churches ( 16 members) 
 were received. 
 
 RIVER VIEW. 
 
 River View is on the Catawba river, two and a half miles 
 from Lincolnton. Elder J. A. Hoyle had for several years 
 preached at Sorghum School House an I other points con- 
 venient to the cotton mills as afternoon, or night, appoint- 
 ments from Salem. The church was located so as to be 
 convenient to these cotton mills, as well as adjacent 
 country. 
 
 BESSEMER CITY. 
 
 Bessemer City is on Atlanta-Charlotte railroad, 25 miles 
 from Charlotte and 5 miles from Gastonia. 1893, Elder 
 Matheny had commenced services here as an afternoon 
 appointment from Belmont. He was succeeded by Elder 
 
l6o HISTORY OF SOUTH FORK ASSOCIATION. 
 
 A. M. Ross in 1896. W. A. Graham was elected delegate 
 to Southern Baptist Convention. 
 
 Brother Tatum spoke on Missions in China, also talked 
 and sang a hymn in Chinese. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 "J. A. Hoyle, River View, $25.00; D. P. Bridges, 
 Maple Grove, $35.00; total, $60.00. There was an error in 
 reporting no debt last year. Ther e was a debt of $100.00. 
 This, with the appropriation this year, has been paid." — 
 \V. A. Graham, J. D. Moore, G. I. Paysour, A. W. Big- 
 gerstaff, D. A. Whisnant, Executive Committee. 
 
 Elder D. P. Bridges stated that a house wrs teirg 
 erected at Maple Grove and that the Baptists were there to 
 stay: the outlook is good. 
 
 Elder J. A. Hoyle stated that $200.00 had been raised 
 towards building a house at River View. 
 
 The committee appointed to visit Penelope, reported it 
 " in good condition and doing excellent work; the location 
 health} 7 and inviting; the teaching able and efficient; the 
 discipline strict, but mild and religious, and the charges 
 reasonably low. A splendid building has been erected 
 for the accommodation of the students who may wish to 
 stay at the Academy. During the past year, So students 
 have been enrolled from 6 different counties. We heartily 
 recommend the school as being worthy of your patronage 
 and earnest support." — John L- Caldwell, E. S. Whisnant, 
 D. A. Whisnant, Committee. 
 
 The following resolution was adopted: — "That each 
 church be requested to report on the first da)- of the session, 
 and that the delegates remain until the close of the session, 
 unless excused by the body; that the name of an}- delegate 
 leaving without permission be stricken from the roll." 
 
 Elders Morris, Hoyle and Bridges were appointed a 
 committee to inquire if the churches were observing the 
 "temperance resolution" in the Constitution of the 
 Association. 
 
 Thirty-six churches; baptisms, 308; membership, 3,183; 
 
HISTORY OF SOUTH FORK ASSOCIATION. l6l 
 
 25 churches contribute $2,590.39; 21 churches have Sab- 
 bath Schools, teachers and scholars, 1,557. 
 
 This was an unusually fine session. C. B. Justice 
 preached it n o'clock; C. S. Cashwell at 1.30, both good 
 sermons. 
 
 ELDER C. S. CASHWELL. 
 
 Elder C. S. Cashwell was reared in Bladen county; 
 educated at Wake Foret and the Southern Baptist Sem- 
 inary; is a fine preacher and an excellent pastor. What his 
 hands find to do, he does with all his might, one thing at a 
 time. He did a fine work in the Association. 
 
 New pastors: — A. M. Rov,, pastor at Bessemer; G. M. 
 Webb, at Long Creek; C. E. Beaver, at Providence II. 
 
 1898. Penelope. Sermon by C. H. Durham, Luke xiv, 
 23; 32 churches represented. 
 
 PENELOPE 
 
 In 1S84, Elder C. M. Murchison, of Moore county and a 
 graduate of W^ke Forest, appears in the Association as 
 pastor of Mountain Grove and Warlick's. Shortly after 
 this he loc-.ted on the W. N. C. R. R., about 3 miles from 
 Hickory, and named the place Penelope, in honor of Miss 
 Penelope Temple, of Wake county, now Mrs. Murchison. 
 Mr;. Murchi.jon is a lady of highest advantages in education 
 and naturally qualified for teaching and governing pupils. 
 After their marriage, Mr. and Mrs. Murchison opened a 
 school at Penelope in 1887. That year preaching was es- 
 tablished here, using the school hou^e for services. The 
 Executive Committee had aided this point several years 
 and were glad to see a church organized. 
 
 The Association met this year in a large, neat church 
 hou ,e, and, if judged by the financial ability of the mem- 
 bers, much the finest hou ;e in the Association. 
 
 M0de.-at.3r, W. A. Graham; D. P. Bridges, Clerk; Treas- 
 urer, J. D. Moore. 
 
 Visitors: — Elder J. B. Boone, Orphanage; O. L. String- 
 field, X. C. Baptist Female University; J. W. Cobb, N. 
 C. Baptist; J. J. Payseur, Mecklenburg and Cabarrus; E. 
 
162 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 F. Jones, S. J. Porter, Morganton; John E. White, Corres- 
 ponding Secretary, and J. C. Caddell, Biblical Recorder. 
 
 Elders W. R. Gwaltney, J. L. Vipperman, M. P. Divis 
 and J. P. Brantley, who had recently come into the 
 Association, were introduced by the Moderator. 
 
 Leonard's Fork, 58 members, was received from King's 
 Mountain Association. 
 
 LEONARD'S FORK. 
 
 In 1880 Elder A. L. Stough preached at Leonard's Fork 
 as an afternoon appointment from Lmcolnton. In 1882 the 
 church was organized, but joined the King's Mountain 
 Association, although the product of South Fork work. 
 W. H. Hoover, T. J. Hoover, L. A. Houser, T. M. Foster 
 are among the prominent members. It is 5 miles west of 
 Lincolnton. They have a nice painted house. They are 
 ' surrounded by those holding different religious views from 
 theirs. 
 
 Elders W. R. Gwaltney and Brothers W. A. Graham, J. 
 P. Stbwe, A. J. Cook and J. D. Moore were appointed a 
 committee to consider plans for the establishment of an 
 Associational School. 
 
 C. H. Durham delegate to the Southern Baptist Con- 
 vention. 
 
 The Constitution was changed to make the time of meet- 
 ing Thursday before the last Sabbath in October. The 
 object was to give opportunity to the representatives of the 
 w T ork of the N. C. Baptist Convention to attend. The 
 week is so filled up with Associations that they cannot 
 always do so. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 " D. P. Bridges, Maple Grove, $50.00; J. F. Morris, 
 Wilson's Factor}- and Kettle Shoal, $50.00; J. A. Hoyle, 
 River View, $50.00; A. M. Ross, Bessemer City, $25.00; 
 total, $175.00."— J. S. Bridges, J. D. Moore, W. A. 
 Graham, D. A. Whi nant, J. R. Underwood, Committee. 
 
 No Auxilliary Committee had been appointed since 1888; 
 it was re-established. The duty of its members was to 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 63 
 
 collect the State and Associational Mission funds in their 
 respective churches. To personally communicate with 
 every member on the roll and solicit a contribution. 
 
 Thirty-five churches; baptisms, 272; membership, 3,443; 
 35 churches contribute $638.76; 18 churches have Sabbath 
 Schools, teachers and pupils, 1,581. 
 
 DENVER AND TRIANGLE CHURCHES DISBAND. 
 
 These churches, finding they were too weak to do effective 
 work, dissolved and united with Kid's Chapel, whence 
 most of them had been dismissed by letter. The organi- 
 zation had not been approved by the Executive Committee, 
 or desired by the members. It was the mistaken action of 
 the Missionary, Elder M. P. Matheny. 
 
 1899. Mt. Holly. Sermon by W. R. Gwaltney, Judges 
 v, 23; 35 churches represented; Moderator, W. A. Graham; 
 Clerk, D. P. Bridges; Treasurer, J. D. Moore. 
 
 Visitors: — J. E. White, Corresponding Secretary; J. C. 
 Caddell, Biblical Recorder; J. W. Cobb, Baptist; S. F. 
 Conrad, M. P. Matheny, A. M. Ross, B. E. Hoke, J. 
 Pruitt, C. S. Cash well, E. M. Eyles. 
 
 Zion Hill church, Lincoln county, n members, was 
 received. 
 
 ZION HILL, OR REEPSVILLE. 
 
 Zion Hill is in Lincoln county, 7 miles from Lincolnton. 
 C. E. Beaver had preached near here as an afternoon 
 appointment from Thessalonica. Brother Frank Kesler 
 had returned in 1897 to live near here and is an earnest 
 member of the church. 
 
 It was by a rising vote ordered that the Treasurer pay the 
 family of Brother J. F. Morris, deceased, full amount appro- 
 priated for the ) 7 ear's work, and that Sunday's collection 
 be also given to them. 
 
 REPORT OF EXECUTIVE COMMITTEE. 
 
 Appropriations 1898-9: — J. F. Morris, Wilson's Mills, 
 $25.00; J. F. Morris, Rutledge's School House, $25.00; D. 
 P. Bridges, Maple Grove, on building, $30.00; D. P. 
 Bridges, Maple Grove, salary, $25.00; J. A. Hoyle, River 
 
1 64 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 View, $30.00; J. A. Hoyle, Crome'.i Station, $25.00; J. A. 
 Hoyle, Bethel, $20.00; J. P. Brantly, Link's Chapel, 
 $25.00; C. E. Beaver, Little Mountain, $25.00; C. E. 
 Beaver, work at different point.-,, $25.00; tot .1, $255.00. — 
 J. S. Bridges, W. A. Graham, J. R. Underwood, A. W. 
 Biggerstf.ff, J. D. Moore, Committee. ^ 
 
 The following obituary was submitted b}' Elder Murchi- 
 son for the Committee: — 
 
 JOHN F. MORRIS. 
 
 Rev. J. F. Morris was born September 6, 1-852. He 
 died July 14, 1899. His early opportunities were meagre. 
 He labored for his daily bread and established. early in life 
 a reputation for honesty of purpo-e and tru'.t worthiness of 
 character. He married very young, and the cares of a 
 numerous family hindered his preparation for the ministry. 
 
 His conversion occurred August, 1872, after he became a 
 married man. Conviction overtook him during a meeting 
 conducted by Brother George Wilkie at Andrew Stroup's 
 Arbor, just west of Alexis. The conversion was of the 
 nature to convince the most skeptical. He went into the 
 work of the Master, as he had ever conducted his own 
 temporal affairs — with all his might. He was baptized at 
 the hands of Elder J. T. Shell into the fellowship of Mt. 
 Zion church, in 1873. 
 
 He was ordained during the year 1881, at Fellowship 
 church, which is now Belmont. The presbytery was com- 
 posed of Elders Thomasson and Covington. His full time 
 had been taken by the churches sometime before he was 
 ordained, and, with the exception of 0:12 year, it remained 
 so until his career ended in this world. 
 
 To no man does the Association owe more than to him. 
 His labors were confined principally to our borders, and the 
 unanimous verdict of the churches is that they were abun- 
 dant and fruitful. He has served one-third of our churches 
 as pastor; has been missionary at numerous stations and 
 has established several churches. Scores of people in and 
 out of this Association remember him as the faithful, 
 simple, honest preacher of a pure gospel, who led them 
 
HISTORY OF SOUTH FORK ASSOCIATION. 165 
 
 from darkness into light. Bro. Morris could be trusted as 
 a friend, brother, pastor, preacher, citizen, or any other 
 capacity in which he was placed. 
 
 No man in Gaston county was ever such a terror to the 
 whiskey element. They hated him because he hated 
 their business and its pernicious effects; they honored him 
 because he fought them openly and as a christian gentle- 
 man and upright citizen. He was not strong in body. Of 
 frail strength, he was a lion in courage and a lamb in 
 humility. He was called upon to pass through the fires 
 which try men's souls, but he came out with the dross 
 consumed and the gold refined. His Savior sat as the 
 refiner of silver over the crucible and His own image was 
 reflected in the soul and life of the metal which He tested. 
 There are those who sat under his ministry who will 
 bear testimony to the fact of the Savior's shining forth in 
 the preacher's face as he earnestly presented salvation to a 
 lost world. Oh, how he loved the gospel! Well did he 
 preach it both in and out of the pulpit! Where will we 
 find his Jonathan? 
 
 For sometime previous to his last illness, his friends 
 observed a ripening of character. He sometimes intimated 
 that his days were numbered and his time near its close, 
 but not one was prepared to realize that he must cease to 
 be among us so soon. 
 
 His illness was severe and distressing from the begin- 
 ning. He knew it was the summons. " Write, Blessed 
 are the dead that die in the Lord. ' ' 
 
 He left a large family — wife and nine children, two of 
 whom have followed him to the better world. Four others 
 have been prostrate with the same disease that took the 
 father. 
 
 What can the Association do to honor and perpetuate his 
 memory? 
 
 How firm a foundation ye, saints of the Lord, 
 Is laid for your faith in His excellent word ! 
 What more can He say, than to you He hath said — 
 To you, who for refuge to Jesus have fled? 
 
1 66 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 The following obituary was published in the North 
 Carolina Baptist: — 
 
 John Franklin Morrb, son of Vinson Morris, was born in 
 Gaston county, September 6, 1852, and died at his home 
 near Stanley Creek, July 14, 1899, aged 47 year-. In my 
 estimation he made more out o f himself than any one I 
 ever knew under the same conditio:. .. I first knew him 
 at the age of seventeen as a farm laborer at seven dollars a 
 month. He hrd no advantages o c education, except such 
 as he could obtain from the public schools of those days in 
 such times as he could attend. At the age o F r8, he mar- 
 ried Miss Frances C. Stroup, who, with nine children, 
 survives him. Two other children had died in his li r etime. 
 In 1S73, he uir'ted with Mount Z ; on church-, ^nd soon 
 after, felt crlled to preach. In 1881, at the reque t of 
 Fellowship (now Belmont) church, le was orchined and 
 entered upon the full work of the ministry, serving th t 
 year Sandy Plain--, Hickory Grove -nl Mbunt Z'on 
 churches. Now, having a wife and children d ■..-•> n.h: it 
 upon him, he could not attend the college or e ;' iary, but 
 entered upon the work, using his be^t endeavor t ) lender 
 himself a faithful workman, and looking to the Holy 
 Spirit for guidance. I knew him intimately nearly all his 
 ministerial life and never heard him preach an indifferent 
 sermon; many of then; would have been no discredit to our 
 most learned men. His grammar and logic were faulty, 
 but those who knew him felt no fear, no matter who the 
 audience he was to address. I have o"tm heard his 
 sermons commended by persons of the highest literary 
 attainments and never once heard them criticized unfavor- 
 ably. He was faithful in preaching the whole gospel as he 
 understood it, shunning not to declare the distinctive prin- 
 ciples of the Baptists and duties of church members, 
 including that of worshipping God by contributions to His 
 cause. His churches, according to wealth of members, 
 were always among the most liberal in the Association. 
 
 When wrought up in discussion, when he felt principle 
 was involved, as he defended or advanced his position, his 
 
HISTORY O? SOUTH FORK ASSOCIATION. 1 67 
 
 face came nearer "shiuiig" than that of any one I ever 
 saw. Those who saw him on such occasions will never 
 forget his countenance. He was a man of unquestioned 
 physical courage and never hesitated to express his hone it 
 convictions. As a member of the Executive Committee I 
 have been associated with him as a missionary almost from 
 the formation of the South Fork As ociation, and think I 
 en truly say he was th^ most valuable member in our ranks 
 for the Master's work 1 .. Others excelled him in certain 
 gifts, but for an "all .round" man he did not have his 
 equal. 
 
 Ten or twelve years ago a lady in Massachusetts began 
 to send him pamphlet? of some branch of the " Brethren;" 
 he was able to detect its faultiuess in doctrine and tendency 
 to evil. She sent him ten dollars in money. Not wishing 
 to deceive her, he wrote to her and told her that, while he 
 appreciated the interest she manifested in him, he did not 
 desire any more literature sent him as he could not find 
 time to re d the supply of other kinds that he had. 
 
 About eight yea"-, ago, Brother Morri:, suffered the loss 
 ot his right leg on iccouut of some disease of the bone, thus 
 interfering very much with his getting about, but still he 
 labored faithfully. 
 
 On the 7th o' June lie assisted in the ordination of 
 brother John L. GJdwell at Mt. Ruhama. This was his 
 last service away from home. He leaves a widow and nine 
 children. He was buried at the Morris family graveyard, 
 near Stanley Creek, on the 16th of July. It is a pleasant 
 duty to bear testimony to the work and character of this 
 faithful servant of God. May hh life encourage others to 
 emulate his good deeds. 
 
 W. A. Graham. 
 
 The following spoke to the obituary: — W. A. Graham, 
 C. M. Murchison, Dr. C. E. Taylor, D. D. ; I. M. Hilder- 
 brand, J. D. Moore, A. Hovis, W. Hartzgrove and others. 
 
 On motion of Elder J. A. Hoyle the congregation sang, 
 " Asleep in Jesus." 
 
 Brother Morris had been pastor of Belmont, Bruington, 
 
1 68 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Catawba, Hebron, Hickory Grove, Kid's Chapel, L,inks, 
 Macedonia, Mt. Zion, Mt. Holly, Providence, Salem, and 
 Sand} 7 Plains churches ol this Association. 
 
 He was often Associational Mis~ionary and when there 
 was a debt he would suggest that the others be paid and he 
 would wait, when there was no one of them who needed 
 the money more. The only act of his life which brought 
 discredit upon him as a christian, was committed near Mt. 
 Holly. This was exaggerated and some people endeavored 
 to break him down completely and destroy his usefulness. 
 He confessed his sin before it was known. The church 
 and the people generally believed his statement and he was 
 restored to the same confidence he formerly possessed. 
 God so ordered it that his death was announced in the 
 Association at Mt. Holly, and those who had endeavored 
 to destroy him heard him eulogized and his memory handed 
 to future generations as blest. 
 
 ELDER JOHN L. CALDWELL. 
 
 He went to nurse brother Morris and stayed until his 
 death. He contracted the fever, but it did not develop 
 until he reached Wake Forest. He was of the fourth 
 generation reared near to and members of Mt. Ruhama 
 church. He possessed the confidence of his acquaintances 
 from his youth and bid fair to equal, if not surpass, any 
 one ever living in the community in work for the Master. 
 He had desired for several years to attend college and 
 better prepare himself for work; when he finally succeeded, 
 the Master called him home before he had fairly begun his 
 course of study. 
 
 The following obituary was submitted by Brother Mur- 
 chison: — 
 
 John Lemuel Caldwell was born June 13th, 1871. 
 He died at Wake Forest College, October 25th, 1899, of 
 typhoid fever. His illness continued through 52 days and 
 from the first there seemed very little hope of recovery. 
 The disease was probably contracted at a place where he 
 held a meeting a short while before leaving his home for 
 college. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 69 
 
 Brother Caldwell was a young man of much promise to 
 his family, church and denomination, all of whom feel 
 much bereaved. He has proved his efficiency as church 
 treasurer, secretary, of the Association and union meeting, 
 and had met much success as a public school teacher. 
 His preaching was above that of the ordinary beginner 
 and impressed his hearers with its sincerity and 
 plainness. 
 
 Licensed to preach by Mt. Ruhama church, of which he 
 had been a member many years, October 20, 1895. Or- 
 dained by request of same church, June 17, 1899, the 
 ordination sermon being preached by Rev. J. F. Morris 
 who preceded him to the better world only a few mouths. 
 Rev. J. A. Hoyle baptized him September 7, 1890. 
 
 Feeling the necessity for better equipment for his 
 Master's work, he decided, while teaching school at 
 Maiden during March, 1899, to enter Wake Forest College 
 at his earliest convenience. He then, at the opening of the 
 session, entered only to meet his preceptors for three days, 
 when he took his bed for the great struggle. 
 
 A few days before the summons came, he gave directions 
 for the last rites over his body: — it should be sent home to 
 be buried at Mt. Ruhama church, his pastor, Rev. W. B. 
 McClure to preach from the text; " I have fought a good 
 fight, etc." 
 
 The body, was borne along the S. A. L,. Railway as his 
 brethren were gathering for the session of the Association 
 of which he was a member. 
 
 We feel that his death is a great loss to the work in our 
 bounds for we expected much from his labors and influence. 
 God does nothing amiss, consequently, we bow in submis- 
 sion to his decrees. We pray that his example may be 
 emulated by many of our young men. He lay down 
 
 ' ' Like one who wraps the drapery of his couch 
 About him, and lies down to pleasant dreams." 
 
 Thirty-six churches; 211 baptisms; 3,502 membership; 36 
 churches contribute, $2,660.22; 23 Sabbath Schools; attend- 
 ants 2,010. 
 
170 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 ELDER WM. ABERNETHY. 
 
 Elder Wm. Abernethy was a son of Alexander Abernethy. 
 He was ordained to the ministry in 1867, at St. Paul's 
 church. He was a man of fine education, yet because he 
 dressed in homespun, rated himself an uneducated man. 
 He was a dissatisfied dyspeptic and in the Association gen- 
 erally spoke in a bad humor and quarrelsome manner. He 
 originated a new sect and was for it, excluded from 
 Warlick's, but after a short time his crowd disbanded and 
 he returned to the church. He was never reported as 
 pastor of any church in the minutes. His sermon were 
 well prepared but his delivery bad. He died in 1899, aged 
 78 years. 
 
 ELDER C. E. GOWER. 
 
 Elder C. E. Gower is a graduate of Wake Forest. He 
 served several churches a short time as pastor, but with no 
 notable results for the Master. 
 
 ELDER C. M. MURCHISON. 
 
 Elder C. M. Murchison is now pastor at Mt. Holly, 
 preaching twice a month. He has served Catawba, Kid's 
 Chapel, Mountain Grove, Penelope, The^salonica and 
 Warlick's as pastor, and done considerable missionary work 
 in the Association. He is one of our best preachers; a safe, 
 consecrated, level-headed man. The minutes show him to 
 have been a valuable workman in advancing the Master's 
 cause in the Association. 
 
 J. A. HOYLE. 
 
 J. A. Hoyle had been a Methodist, but was baptized by 
 Elder A. C. Irvin in 1880, and ordained in 1882. His first 
 work was at Shady Grove, near Cherryville. His labors 
 began in our Association at Bellinger's Grove (now Link's 
 Chapel) with evening appointment, in 1884. In 1885, he 
 became pastor of Macedonia and Salem, and also of Link's 
 Chapel, which had been organized. He was the instrument 
 of a great change at Macedonia. The church moved out 
 on the Sherrill's Ford road, nine miles from Lincolnton. 
 The uncouth building was succeeded by a new house- 
 
HISTORY OF SOUTH FORK ASSOCIATION. 171 
 
 ceiled and painted and with blinds to it. I think the im- 
 provement which he effected here in the church and the com- 
 munity was equal to that in the house of worship, and is at 
 this time his greatest work among us. He has baptized 
 more members than any other minister in our bounds, and 
 built more church houses. Macedonia, Mt. Ruhama, 
 Mount Zion, Link's Chapel, Maiden, Bethel and River 
 View have been constructed under his pastorates. He has 
 been signally blessed as the introducer of Baptist doctrines 
 into communities, the organization of churches and building 
 of good houses. His churches, so far, have not developed 
 much in the grace of giving, but it will be time enough to 
 write his life work when it is closed. He is the Moderator 
 of the South Fork Union and has been since its organ- 
 ization. Has been pastor of Salem, Hebron, Bruington, 
 Ivong Creek, Mt. Zion, River View, Bethel, Link's, Maiden, 
 Mt. Ruhama, Olivet and Leonard's Fork. In recent years 
 past he has been an aspirant for political honors and to 
 some extent injured his usefulness. 
 
 ELDER W. R. GWAI/TNEY. 
 
 Elder W. R. Gwaltney is an important chapter in the 
 history of the Baptists of North Carolina, ranking with 
 Pritchard, Jones, Hufham, Durham, &c. Although his 
 shadow has nearly reached the bottom of the hill, it is 
 hoped that the Master yet has much for him to do before 
 He calls him home. The time to write his life will be at 
 its close. He is an example of what a power an awkward 
 country boy, who consecrates himself to his Master's 
 service and follows the guidance of the Spirit, may become. 
 He has built more good city church houses than any man 
 in the North Carolina Baptist State Convention. He is 
 now engaged in one for the Hickory church. His work in 
 the South Fork has been a blessing to the brethren as an 
 instructor and counseller. May the Master spare him to us 
 many days yet. 
 
 ELDER W. F. WATSON. 
 
 Elder W. F. Watson, now pastor at Gastonia, is one of 
 
172 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 the most useful men we have ever had among us. He is a 
 fine talker, ready and witty speaker, and adds much to the 
 sessions of the Association and Union. He publishes the 
 Baptist Worker monthly as an Associational journal. It is 
 a great help in keeping the work before the church mem- 
 bers and the church members at work. 
 
 ELDER A. W. SETZER. 
 
 He appears as a delegate to the Association from Mt. 
 Ruhama church from 1890 to 1893; as an ordained minister 
 from 1894 to 1897. He preached the Introductory Sermon 
 at the session of 1892, and was the Clerk of the Association 
 at that session. He has served as pastor the Monumental 
 church, at Greenville, for several years, and is now at 
 Morehead City. He is an active worker, develops well his 
 churches, and is esteemed a good preacher. 
 
 The young ministers in the Association can hardly be 
 said to have much history. J. L\ Vipperman, at Dallas, 
 Belmont, Hebron and Lowell; A. M. Ross, at Bessemer; B. 
 L,. Hoke, at McAdensville, Newton and Catawba; B. M. 
 Bridges, at Sandy Plains; J. C. Havnaer, at River View; C. 
 E. Beaver, at Reepsville and Salem, and others, whose 
 names do not occur to me, are zealous workers, and I hope 
 the pages in future history of the South Fork will present 
 an account of good work they have been used by the 
 Master to accomplish. 
 
 UNION MEETINGS. 
 
 These were held regularly the first four or five years and 
 discontinued for the lack of speakers to discuss the queries. 
 Four or five speakers had each to speak on every subject 
 presented and it became wearisome. It is different now 
 (1900). For four years the Unions have been held and are 
 very instructive to the church members. Attendance upon 
 them is very good. Elder J. A. Hoyle is Chairman, 
 Brother W. C. Mullen, Clerk. 
 
 SOUTH FORK OF CATAWBA BAPTIST CHURCH. 
 
 This church as appears from the minutes, united with 
 the Broad River Association in 1809. I have been unable 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 73 
 
 to trace its existence. I think it was at Iron Station 
 where Sharon was afterwards organized. 
 
 Conclusion. 
 
 History is a correct account of that which occurred as it 
 occurred. Any attempt to write it as you would have pre- 
 ferred it to occur, or it might have occurred, is .fiction. 
 
 I have endeavored to compile the history of the South 
 Fork Association. A complete history would require a 
 separate narrative of each church. This would require 
 much labor and expense. It would be well for each church, 
 that has reached an age of twenty years, to have its history 
 written and published in pamphlet before those familiar 
 with it shall pass away. Many circumstances which are 
 not enumerated are of equal importance to what has been 
 told, but they were not known to the writer. As they 
 shall recur to the memory of an}' one, let him " or him 
 that heareth " send an account of them, while fresh in 
 mind, to the Worker or other Baptist paper and they will 
 be preserved for a future edition of the work. 
 
 I have used the personal pronoun quite freely and often 
 referred to myself. I have done this without intentional 
 egotism, but so much of the work of the Association has 
 been committed to my direction, it would be difficult to do 
 otherwise without awkwardness. 
 
 It would be pleasant to pass in review the many brethren 
 who have been active in the Master's work in the Associa- 
 tion, but the want of space forbids, and, besides this, there 
 are in the churches men and women who quietly discharge 
 their duties, as the pillars of their church, yet are scarcely 
 known beyond their neighborhood. L,et us all take our 
 places with them. We labor for our Master; he knows all; 
 what we may do for His cause will not be forgotten by 
 Him. 
 
 One cause of small contributions in Western North Caro- 
 lina to religious work was the lack of money, or cash. The 
 
174 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 people received and handled but little money. The busi- 
 ness of the country was done on a trade, or barter, basis; 
 nearly all on time, or credit, and in the fall, the farmer 
 took his produce to the merchant to settle his account. 
 Money was paid for only a few articles, and in man};' 
 stores for none. Dr. Hufham told me recently that 
 a gentleman connected with the banks in Asheville after 
 the War, informed him that frequently there was not two 
 hundred dollars in cash in the two banks in that city. 
 Feathers of ducks and geese generally brought cash; this 
 accounts for the large flocks of these fowls then generally 
 found in the country. 
 
 The pivotal point at which payment in cash for farmers' 
 produce was introduced, was Hickory by Hall and Patter- 
 son, Mr. J. Gaither Hall being the manager. They would 
 pay cash for from ' ' a pound of rags to a car load of dried 
 fruit." Others had to do likewise. The barter system 
 still prevails to a great extent in the stores not situated on 
 the railroads, yet there are few if an}' who will not pay 
 cash for some kinds of produce. Rev. J. K. Howell at the 
 session of the Association in 1873, remarked, " that the 
 people needed some one to show them how to obtain some 
 money." As the people have received cash in exchange for 
 the products of their labor, contributions have increased, 
 but the}- are yet ungratefully small. 
 
 Ordained Ministers. 
 
 Ordained Ministers in 1899: — C. E. Beaver, W. B. 
 McClure, J. P. Brantly, C. M. Murchison, D. P. Bridges, 
 J. L. Vipperman, J. W. Griffin, W. F. Watson, W. R. 
 Gwaltney, E. S. Whisnant, I. M. Hilderbrand, C. E. 
 Woodruff, J. A. Hoyle. 
 
 The following ministers have been ordained in the Asso- 
 ciation since its organization: — J. G. Hill, Mt. Zion; J. J. 
 Payseur, Salem; J. F. Morris, Belmont; A. W. Setzer, Mt. 
 Ruhama; J. S. Gwaltney, Macedonia; J. L,. Caldwell, Mt. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 75 
 
 Ruhama; D. P. Bridges, Olivet; T. P. Brantley, Olivet; W. 
 B. McClure, Mt. Zion; C. E. Beaver, Maiden. 
 
 Executive Committeemen. 
 
 Executive Committeemen whose terms have exceeded 
 one year: — W. A. Graham, 21 years; J. S. Bridges, 13 
 years; D. A. Whisnant, 12 years; J. R. Underwood, 8 years; 
 G. I. Paysour, 7 years; J. D. Moore, 6 years; J. H. Deal, 4 
 years; J. C. Fichte, 3 years; J. L. Wilkie, 3 years; A. W. 
 Biggerstaff, 3 years; L. Warlick, 3 years; B. Fish, 2 years; 
 H. Padgett, 2 years; B. Stroup, 2 years; W. W. Bridges, 2 
 years; G. M. Whitener, 2 years. 
 
 Delegates to Associations. 
 
 Bruington:— 1879, Elder T. W. Upton, I. C. Sanders; 
 1880, Elder T. W. Upton, J. Hansel. 
 
 Mull's Chapel:— 1879, Elder W. F. Hull; 1880, W. B. 
 Mull, Wm. Johnson. 
 
 Hickory: — 1879, Elder J. R. Jones; 1880, J. R. Jones, A. 
 Ramseur, E. Wood. 
 
 Hickory Grove: — 1879, J, Brumfield, W. H. Cherry, 
 T. J. Wallace, A. M. Wallace; 1880, J. R. Stone, H. Pad- 
 gett, W. Cherry. 
 
 Kid's Chapel: — 1879, W. A. Graham, G. W. Goodson, 
 D. H. Parker, J. Stillwell, J. H. Boothe; 1880, W. A. 
 Graham, J. P. Cloninger. 
 
 Liberty Hill:— 1879, Hiram Helms; 1880, Elder D. Car- 
 penter, H. Helms. 
 
 Uincolnton :— 1879, J. L. Wilkie, C. E. Childs; 1880, Not 
 Represented. 
 
 Uowesville: — 1879, W. C. Withers, J. P. Loftin; 1880, 
 J. P. Loftin. 
 
 Macedonia: — 1879, A. Goodson, O. W. Withers; 1880, 
 Elder J. S. Gwaltney, W. A. Keener, M. Beal. 
 
 Mt. Ruhama:— 1879, J. W. Kirksey, D. H. Abernethy, 
 
176 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 L. S. Caldwell; 1880, E. S. Caldwell, E- J. Caldwell, J. E. 
 Crouse, M. A. Clark. 
 
 Mt. Zion: — 1879, E- A. Abernethy, J. R. Chronister, B. 
 Stroup, E. Senter, J. G. Hill, E. P. Cloninger; 1880, J. G. 
 Hill, B. Stroup, R. Hansell, W. J. Caldwell, W. B. 
 McClure, J. Black. 
 
 Providence:— 1879, Elder G. J. Wilkie, T. J. Hamilton, 
 S. I. Bolinger; 1880, Elder G. J. Wilkie, J. A. Wilkie, G. 
 Danner. 
 
 Providence II: — 1880, M. O. Hoffman, J. M. Hoffman. 
 
 Salem: — 1879, G. I. Paysour, J. Robinson; 1880, A. Rob- 
 inson, A. G. Harrill. 
 
 Thessalonica: — 1880, C. Canipe, J. Killian. 
 
 Bruington:— 1881, Elder T. W. Upton, J. W. Hansel; 
 1882, Elder T. W. Upton, W. W. Hansel. 
 
 Mull's Chapel:— 1881, P. P. Mull, Wra. Huffman; 1882, 
 Brother P. M. Mull. 
 
 Hickory:— 1881, Elder J. R. Jones; 1882, By Letter. 
 
 Hickory Grove:— 1881, Elder J. Brumfield, G. C. Rhyne, 
 W. H. Cherry, M. E. Clemmer, S. V. Smith, S. J. Skid- 
 more; 1882, Elder J. Brumfield, R. H. Abernethy, W. H. 
 Cherry, R. B. Stone, R. Finison, S. I. Skidmore, Chas. 
 Jenkins. 
 
 Lincolnton: — 1881, J. E- Wilkie, J. J. Cornwell; 1882, 
 Brother J. L. Wilkie, E. M. Cobell. 
 
 Liberty Hill:— 1 83 1, Elder D. Carpenter, H. Helms; 
 1882, Not Represented. 
 
 Kid's Chapel:— 1881, W. A. Graham; 1882, W. A. 
 Graham, S. A. Whitener. 
 
 Mt. Zion:— 1881, J. T. Shelton, B. Stroup, R. Hansel, 
 Elder J. F. Morris, D. F. Abernethy, B. McClure; 1882, 
 Elder J. F. Morris, B. Stroup, E. A. Abernethy, John 
 Chronister, Augustus Stroup, E. Senter. 
 
 Providence I:— 1881, Elder G. J. Wilkie, D. Fish, J. A. 
 Wilkie; 1882, Elder G. J. Wilkie. 
 
 Providence II: — 1881, B. Baker, H. Hilderbrand; 1882, 
 Brother Miles Huffman. 
 
 Salem:— 1 881, G. I. Paysour, A. G. Harrill; 1882, Elder 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 77 
 
 J. A. Huggins, A. G. Harrill, G. I. Paysour. 
 
 Thessalonica: — '81, W. A. Wray; '82, Brother EH 
 Johnson. 
 
 Macedonia: — -'82, A. Goodson, J. Burke, J. P. Mullen. 
 
 Mountain Grove: — '82, D. A. Whisnant, Calvin Baker. 
 
 Mt. Ruhama:— '82, J. L. Caldwell, L. S. Caldwell. 
 
 Sandy Plains:— '82, J. E. Smith, E. M. Smith. 
 
 Newton:— '82, Elder J. K. Faulkner, W. W. Bridges. 
 
 Bruington: — '83, T. W. Upton, John Hansell; '84, T. 
 W. Upton, John Hansell. 
 
 Mull Chapel:— '83, Elder W. F. Hull, P. A. Mull; 
 '84, W. F. Hull, P. M. Mull, W. B. Mull, Oaks. 
 
 Hickory:— '83, T. J. Wiggs, A. L. Ramseur; '84, T. 
 J. Wiggs, B. F. Whitesides. 
 
 Hickory Grove:— '83, W. W. Rankin, W. H. Cherry, 
 C. C. Jenkirs, James Cherry; '84, Elder J. Brumfield, W. 
 W. Rankin, G. C. Rhyne, M. E- Clemmer, J. Cherry, J. 
 M. Skidmore, R. B. Stone, Finson. 
 
 Ljberty Hill:— '83, Elder Daniel Carpenter. 
 
 Lowesville:— '83, W. C. Withers. 
 
 Kid's Chapel:— '83, D. H. Parker, J. F. Barnett, C. G. 
 Tucker, S. A. Whitener, D. A. Barnett; '84, C. G. Tuck- 
 er, S. A. Whitener. 
 
 Macedonia: — '84, J. P. Mullen, M. C. Laney, J. Burke. 
 
 Mt. Ruhama: — '84, By Letter. 
 
 Ljncolnton: — '83, Elder J. K. Faulkner, J. L. Wilkie; 
 '84, J. K. Faulkner, E. H. Cauble. 
 
 Mt. Zion:— '83, J. F. Morris, E. A. Abernethy, Stroup, 
 W. B. McClure, J. Chronister; '84, J. F. Morris, B. 
 Stroup, A. Stroup, E. H. Abernethy. 
 
 Mountain Grove: — '83, G. M. Whitener, C. Baker, D. 
 A. Whisnant, C. J. Sigmon; '84, G. M. Whitener, C. 
 Baker, J. E. Ballard. 
 
 Newton:— 83, W. W. Bridges; '84, W. W. Bridges, D. 
 P. Bridges. 
 
 Providence I:— '84, J. A. Wilkie. 
 
 Providence II:— 83, H. Burns, M. Hoffman; '84, J. 
 Deitz, H. Burns, S. Whistnant. 
 
178 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Salem:— 'S3, Elder J. A. Hugging J. A. Hovis, M. W. 
 Garrison; '84, G. I. Paysour, A. D. Robinson. 
 
 Sand}- Plains:— '83, E. M. Smith, J. L. Lanier; '84, 
 E. M. Smith, Wm. Clemmer. 
 
 Thessalonica: — '84, I. P. Bangle, E. Johnson. 
 
 Hebron:— '83, J. L. Griee; '84, Elder J. A. Williams, 
 J. C. Fiehte, J. R. Underwood, F. T. Beattie. 
 
 Link's Chapel: — '84, J. Morrison. 
 
 Bruington:— '85, Elder T. W. Upton, J. Hansel; '86, 
 T. W. Upton, John Hoover. 
 
 Hickory:— '85, Elder N. B. Cobb, Azor Shell; '86, 
 Elder N. B. Cobb, J. F. Click, Dr. B. F. Whitesides. 
 
 Hebron:— '85, Elder J. Brumfield, G. C. Rhyne, J. M. 
 Hollabough, W. W. Rankin, A. P. Arney, J. M. Skidmore, 
 S. J. Skidmore; '86, J. M. Hollabough, L. V. Smith, S. J. 
 Joy, J. S. Cherry, John Rumfelt. 
 
 Kid's Chapel:— '85, W. A. Graham; R. A. Keever; 
 '86, W. A. Graham, R. A. Keever, W. S. Kids. D. H. 
 Parker, George Noles. 
 
 Ljncolnton: — '85, Elder J. K. Faulkner, E. H. Cauble. 
 ' Liberty Hill:— '86, By Letter. 
 
 Link's Chapel:— '86, Elder J. A. Hoyle, H. Parker. 
 
 Macedonia:— '85, J. Mullen, T. J. Sanders, E. S. With- 
 ers, J. Spargo, N. M. Spargo; '86, J. Burke, M. Laney, J. 
 L. Perkins, J. Spargo, A. Ewing, M. Sigmon, W. A. Law- 
 ing, M. T. Miller. 
 
 Mountain Grove: — '85, Elder C. M. Murchison, D. A. 
 Whistnant, C. P. Whitener; '86, P. M. Sharp. 
 
 Mt. Ruhama:— '85, X. M. Shemll, J. Crouse; '86, D. 
 H. Abernethy, W. M, Taylor, J. Deal. 
 
 Mt. Zion:— '85, Elder J F Morris, S A Stroup, B 
 Stroup, W B McClure, A Hovis, J R Chronister, J T 
 Shelton, W J Caldwell; '86, J F Morris, D L Nance, M 
 Bynum, J L Abernethy, W Hovis. 
 
 Mull Grove:— '86, A M Williams. 
 
 Providence II: — '86, M Hoffman. 
 
 Newton:— '85, W W Bridges; '86, WW Bridges, C 
 M Burriss. 
 
HISTORY OF SOUTH FORK ASSOCIATION. I 79 
 
 Salem:— '85, W T McCoy, G I Paysour, D F Clanton, 
 W I Garrison, J Harrill; '86, G I Paysour, A Mauney, 
 J Harrill, D F Clanton. 
 
 Warlick's:— A J Cook, J F Cook; '86, M C Hilder- 
 brand. 
 
 1887. 
 
 Bruington: — J W Hansell. 
 
 Catawba: — J S Bridges. 
 
 Fellowship: — W F Fichte. 
 
 Hebron: — J R Underwood, J S Grice. 
 
 Hickory:— Flder G W Gardner, J F Click. 
 
 Hickory Grove: — W W Rankin, L L Sands. 
 
 Kid's Chapel:— W A Graham, R A Keever, A A 
 Keever, W Keever, T J Womack; 
 
 Lebanon: — J F Killian. 
 
 Lineolnton: — J T McLean. 
 
 Liberty Hill: — Elder Daniel Carpenter. 
 
 McAdensville: — L A Reynolds. 
 
 Macedonia: — M Sigmon, M E Ewing, George Beal, 
 John Lawing. 
 
 Mountain Grove: — G M Whitener, D A Whisnant, G 
 J Sigmon. 
 
 Mt. Ruhama: — S L Bolinger, Jonas Deal, John Oliver. 
 
 Mt. Zion:— Elder J F Morris, W B McClure, John 
 Chronister, W J Caldwell. 
 
 Mull Chapel: — William Johnson. 
 
 Newton:— W W Bridges. 
 
 Olivet:— J P Stewart. 
 
 Providence I: — J A Wilkie. 
 
 Providence II: — Cephas Young, H Burriss. 
 
 Salem:— J A Hoyle, J Hovis; G I Paysour, D A Rob- 
 inson. 
 
 Sandy Plains: — A Warren, L Groves, J West. 
 
 Warlick's:— Elder C M Murchison, J K Bobbitt, A J 
 Cook, L Warlick. 
 
 1888. 
 
 Bruington: — Elder J F Morris, A Hovis. 
 Catawba :— J S Bridges, Lewis Danner. 
 
1 80 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Fellowship:— G M Armstrong, J B Smith. 
 
 Hebron: — J R Underwood, S L Gryder. 
 
 Hickory : — R L White, J P Jones. 
 
 Hickory Grove:— G M Skives, G C Rhyne, W Skid- 
 more. 
 
 Kid's Chapel:— W A Graham. 
 
 Lincolnton: — J T McLean. 
 
 McAdensville: — W B Zimmerman, A L D Bumgarner. 
 
 Macedonia: — M M Burke. 
 
 Mountain Grove: — C Baker, B Baker, D A Whisnant. 
 
 Mt. Ruhama: — D E Wilson, Lee Setzer. 
 
 Mt. Zion:— Elder W B McClure, H Abernethy, BStroup. 
 
 Mull Chapel:— P M Mull. 
 
 Newton: — W W Bridges. 
 
 Olivet:— D P Bridges, W W Ervin, Austin Fox. 
 
 Providence I:— J A Wilkie, H C Hewitt. 
 
 Providence II: — J Johnson, J Hicks, H Burns. 
 
 Penelope: — Elder C M Murehison, J F Click. 
 
 Salem:— J A Hoyle, J I Allen, J A Hovis, John Pay- 
 sour. 
 
 Sandy Plains:— E M Smith. 
 
 Thessalonica:— P W Bangle, J W Rhyne. 
 
 iWarlick's:— F Side,, A J Cook, J B Glass. 
 '-■- 1889. 
 
 Bruington: — Elder J F Morris, A Hovis. 
 
 Catawba:— J H Trollinger, T H Erwin, J S Bridges,' M 
 J Cochrane. 
 
 Fellowship: — W F Fichte, A F Hand. 
 
 Hebron: — J R O^ment, J L dice, J R Underwood. 
 
 Hickory: — J P Jones. 
 
 Hickory Grove;— W F Moseley, G M Shives, J M Hol- 
 labough, David Mitcham, George Rumfelt, W S Skidmore. 
 
 Kid's Chapel:— W A Graham, S A Whitener. 
 
 Lebanon:— W C Wentz. 
 
 Lincolnton: — J T McLean, C Stroup. 
 
 Link's Chapel: — G W Edwards, A C Lineberger. 
 
 Macedonia: — J P Mullen, I Dellinger, W H Ballard, 
 George McColister. 
 
HISTORY OF SOUTH FORK ASSOCIATION. l8l 
 
 Mountain Grove: — D A Whistnant, B. Baker. 
 
 Mr. Ruhama:— E F Wilson, D E Wilson, A M Cald- 
 well, W H Drum. 
 
 Mt. Zion:— W J Caldwell, E V Senters, W Abernethy, 
 T J Warren. 
 
 Mull's Chapel:— W B Mull. 
 
 Newton:— J B Marsh, A B Ervin. 
 
 Olivet:— W W Bridges, W A Kale, I A Litton, A N 
 Bridges, 
 
 Providence I:— H C Hewitt, J A Wilkie. 
 
 Providence II: — G W Hood, Cephas Young. 
 
 Penelope:— C M Murchhon, J F Click. 
 
 Salem:— J A Hoyle, A G Harnll, D F Clanton. 
 
 Sand}" Plain.: — E M Smith. 
 
 Thessalomca:— W P Rhoney. 
 
 Warlick's:— A J Cook, L Icard, J Page, I W Shoup. 
 
 1890. 
 
 Biuington:— Elder J F Morris, J T Morris. 
 
 Catawba: — J S Bridges, Lewis Danner, Chas. Erwin. 
 
 Hebron:— J L Griee, J E Etters, S L Gryder. 
 
 Hickory: — J A Martin. 
 
 Hickory Grove;— W W Rankin, J F Cherry. 
 
 Kid's Chapel:— W A Graham, S A Whitener, J M 
 Kids, C G Tucker, A Pool. 
 
 Lebanon: — W C Wentz. 
 
 Lincolnton: — Elder C E Gower, C Stroup. 
 
 Link's:— W T Welch, T E Lineberger. 
 
 Macedonia: — J P Mullen, I Dellinger, J S Hawkins, J 
 Burke. 
 
 McAdensville: — S J Skidmore. 
 
 Mountain Grove: — C J Sigmon. 
 
 Mt. Ruhama:— J H Deal, D E Wilson, A W Setzer, 
 L J Caldwell, J L Caldwell, T W Bradshaw. 
 
 Mt. Zion:— W B McClure, B Stroup, H W Hovis, S A 
 Stroup, C Xance, E V Senters, J S Huggins. 
 
 Mull Chapel:— W B Mull. 
 
 Olivet:— W W Bridges, W A Kale, J Stewart. 
 
 Providence II:— G W Hood. 
 
1 82 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Penelope: — C M Murehbon. 
 
 Salem:— J A Hoyle, G I Pay sour, D F Clanton. 
 Sandy Plains: — John Groves, N A Jenkins, T J Warren, 
 Wm. Allen. 
 
 Thessalonica: — James Caldwell, C Canipe. 
 
 1 891. 
 
 Bruington: — J F Morris, J T Morris, D H Hovis. 
 
 Catawba: — J S Bridges, M J Cochrane. 
 
 Hebron: — J R Underwood, J R Osment. 
 
 Hickory:— J F Click, A L, Ramseur, J A Martin, C E 
 Woodruff. 
 
 Hickory Grove: — J F Cherry. 
 
 Kid's Chapel:— W A Graham, S A Whitener. 
 
 Lebanon: — W C Wentz. 
 
 Lincolnton: — A W Biggerstaff. 
 
 Link's: — T F Thornburg, A C Lineberger. 
 
 Macedonia: — S J Hawkins. 
 
 Maiden: — J H Deal, D A Finger. 
 
 McAdensville: — L A Reynolds 
 
 Mountain Grove: — D A Whisnant, C Baker. 
 
 Mt. Holly:— G M Shives, A O Bass. 
 
 Mt. Ruhama:— D E Wilson, A W Setzer, J L Crouse, 
 J C Barker. 
 
 Mt. Zion:— B Stroup, W J Caldwell, S A Stroup, C F 
 Abernethy, J A Kennedy. 
 
 Newton: — G W Cochrane, J B Marsh. 
 
 Olivet:— D P Bridges, W A Kale, A W Brown. 
 
 Providence II: — J Brittain, J J Hicks. 
 
 Penelope: — C M Murchison, P K Morgan. 
 
 Salem: — D F Clanton, G I Pay sour. 
 
 Sandy Plains: — W E Beatty. 
 
 Thessalonica: — W P Rhone}', D W Ramseur. 
 
 Warlick's;— A J Cook, M C Hilderbrand. 
 
 1892. 
 
 Bruington: — J F Morris, J T Morris, J W Hansell. 
 
 Catawba: — J S Bridges, M J Cochrane. 
 
 Hebron: — J R Underwood, J E Etters, S L Gryder. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 83 
 
 Hickory: — W F Jones, Dr B F Whitesides, A L Ram- 
 seur, R L White. 
 
 Hickory Grove: — W W Rankin. 
 
 Kid's Chapel:— W A Graham. 
 
 Lincolnton: — -A W Biggerstaff, A B Ervin. 
 
 Link's: — G W Edwards. 
 
 Macedonia: — S J Hawkins, J P Mullen, J Burke, Leander 
 Perkins, J B Ewing. 
 
 Maiden:— J H Deal, A B Ervin. 
 
 McAdensville:— W F Simmons, W F Skidmore. 
 
 Mountain Grove:— -C G Sigmon, Jonas Aberuethy, D A 
 Whisnant. 
 
 Mt. Holly;— C H Harris. 
 
 Mt. Ruhama:— A W Setzer, D H Abernethy, L J Cald- 
 well, J A Huit, W H Drum. 
 
 Mt. Zion:— J R Chronister, D J Huggins, Stroup, E V 
 Senter, W J Caldwell, S L Stroup. 
 
 Newton;— C H Burriss, John Danner. 
 
 Olivet;— W Brown, I A Eitton, M T Bynum, A N 
 Bridges. 
 
 Providence II:— Samuel Whisnant, A L Young. 
 
 Penelope; — C M Murchison, I M Hilderbrand. 
 
 Salem:— J A Hoyle, D F Clanton. 
 
 Sandy Plains:— J F Grover. 
 
 Thessalonica:— W P Rhoney. 
 
 Warlick's;— C E Gower, R F Sides. 
 
 1893- 
 
 Belmont:— G M Armstrong, J P Stough, R C Bowen, 
 N F Renshaw, J Hansell. 
 
 Bruington;— J F Morris, James Hovis, W T Upton. 
 
 Catawba:— J S Bridges. 
 
 Dallas:— S D Brown, J R Lewis. 
 
 Gastonia;— W F Marshall, J D Moore. 
 
 Hebron;--- J L Grice, J R Underwood. 
 
 Hickory;— C S Cashwell, J A Martin, J F Click. 
 
 Hickory Grove:— E W Hand, J L Rankin, R B Aber- 
 nethy, R C Smith, J F Cherry. 
 
184 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Kid's Chapel:— W A Graham, S A Whitener, C G 
 Tucker, A L Ballard. 
 
 Lebanon:— E Litton, L E Killian. 
 
 Lineolnton:— A W Biggerstaff, J P Cauble, J T McLean. 
 
 Link's: — W F Huggins, J G Lineberger. 
 
 Lowell-— A P Arney, D W Mitchum. 
 
 Macedonia: — J P Mullen, P G Lynch, S J Hawkins, Lee 
 Perkins. 
 
 Maiden: — J A Hoyle, A B Ervin, J A Kennedy. 
 
 McAdensville: — F J McAuley, T McSwain. 
 
 Mountain Grove: — C Baker, D A Whisnant. 
 
 Mt. Holly:— C H Harris, C W Upton, S L Bollinger, W 
 W Hartgrove, J W Han sell. 
 
 Mt. Ruhama:— A W Setzer, J L Caldwell. 
 
 Mt. Zion:— W F McColister, B Stroup, G W Aberne- 
 thy, W B McClure, E P Cloniger, C F Abernethy. 
 
 Newton: — C M Burriss. 
 
 Olivet:— M T Bynum, J Bradburn. 
 
 Providence II: — J J Hicks, Max Burn';. 
 
 Penelope:— C M Murchison, I M Hilderbrand, J S Hil- 
 derbrand. 
 
 Salem:— A G Harrill, G I Paysour, W F Dellinger, W 
 B Hooper. 
 
 Sandy Plains.— N A Jenkins, H C Robin:.on. 
 
 Thessalonica: — W P Rhoney. 
 
 Warlick's:— A J Cook. 
 
 1894. 
 
 Belmont:— G M Armstrong, A F Hand, Ural Mitchell, 
 R T Mitchell. 
 
 Bruington;— J F Morris, A Hovis, W P Upton, T J 
 Wallace, J T Morris. 
 
 Catawba: — J S Bridges, M J Cochrane. 
 
 Dallas:— J R Lewis, C M Hoffman. 
 
 Denver:— W S Kids, J T Cochrane. 
 
 Gastonia:— E F Jones, J Jenkins, E M Smith, W F 
 Marshall, M P Matheny. 
 
 Hebron: — W F Moseley. 
 
 Hickory:— C S Cashwell, John Pierce, J F Click. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 85 
 
 Hickory Grove;— J F Cherry. 
 
 Kid's Chapel:— S A Whitener, C G Tucker. 
 
 Lincolnton: — J Blackburn, Pink Campbell, J T McLean. 
 
 Link's: — W F Huggins. 
 
 Lowell;— A P Arney, D A Jenkins. 
 
 Long Creek:— J' M Hoffman, D A Jenkins. 
 
 Macedonia: — I H Laney, J P Mullen, J Burke, Leander 
 Perkins. 
 
 Maiden:— J A Hoyle, E S Whisnant, D Finger, J A 
 Kennedy, L S Caldwell. 
 
 McAdensville:— Joseph Fox. 
 
 Mountain Grove:— C Baker, D A Whisnant, D Hoffman. 
 
 Mt. Holly :— C W Upton, J W Hansell, C E Beaver. 
 
 Mt. Ruhatna:— A W Setzer, J L Caldwell, J Barker. 
 
 Mt. Zion:— G W Abernethy, E P Cloninger, E VSenter, 
 I S Hovis, S Murphy, W A Caldwell. 
 
 Newton:— Dr J C Whitesides, A M Hand, C Burriss. 
 
 Olivet;— J Brown, J W Stewart. 
 
 Providence I;— Carlton Hewitt. 
 
 Providence II:— M Burns. 
 
 Penelope;— C M Murchison, I M Hilderbrand. 
 
 Salem :— G I Paysour, D F Clanton, N F Hovis, Wm. 
 Dellinger. 
 
 Sandy Plains:— N A Jenkins, J H Hoffman. 
 
 Triangle: — J L Hager, John Still well. 
 
 Thessalonica:— - W P Rhoney, Jacob Norwood. 
 
 Warlick's;— A J Cook, J B Glass, R B Abernethy. 
 
 1895- 
 
 Bruingtou:— J F Morris, J T Morris, R R Lay, F B 
 Morris. 
 
 Cataw 7 ba: — J S Bridges, M J Cochrane. 
 
 Dallas:— C Floyd, C S Stough. 
 
 Gastonia:— E F Jones, L L Jenkins, J A B L Hurley, 
 W F Marshall. 
 
 Hickory:— C S Cashwell, J F Click, J A Martin, J D 
 Elliott. 
 
 Hickory Grove:— C L Hope, I V Abernethy, D C 
 Abernethy. 
 
1 86 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Kid's Chapel:— W A Graham, S A Whitener. 
 
 Link's:— L A Abernethy, A N Jones. 
 
 Long Creek;— M L Hoffman, C W Hoffman. 
 
 Maiden:— J A Hoyle, J H Deal, E N Whisnant, J A 
 Kennedy, W J Caldwell. 
 
 McAdensville:— Z T Bell. 
 
 Mt. Holly:— W W Hartgrove, J W Hansell. 
 
 Mt. Ruhama:— J L Caldwell, W H Drum, A B Caldwell, 
 J C Barker. 
 
 Mountain Grove:— D A Whisnant, C Baker, J F Aber- 
 nethy, Edgar Abernethy. 
 
 Newton: — C M Burriss, G W Cochrane, A M Harrill. 
 
 Olivet:— W W Bridges, J Brown, D B Herwell, J H 
 Christenbury. 
 
 Sandy Plains: — J H Hoffman, W B Robinson. 
 
 Salem: — D F Clanton. 
 
 Thessalonica: — W P Rhoney, D H Ramseur. 
 
 Warlick's: — C E Beaver. 
 
 Bethel:— A W Biggerstaff, W C Mullen. 
 
 Lincolnton: — J L Wilkie. 
 
 Lowell ----J T Jenkins, H Arney. 
 
 Hebron:— J R Underwood, L C Prim, D H Roberts. 
 
 Macedonia: — H Parker, J Burke. 
 
 Penelope: — C M Murchison. 
 
 Startown:— Chas. E Deal. 
 
 1896. 
 
 Belmont: — G M Armstrong, R C Bowen, W W Mc- 
 Lean. 
 
 Bruington:— J F Morris, J T Wallis, T S Black, J D 
 Caldwell. 
 
 Catawba:— L M Danner. 
 
 Dallas:— J R Lewis, C S Stough. 
 
 Gastonia:— J D Moore, W H Hoffman, J A White, W 
 F Marshall, J Hurley. 
 
 Hickory:— C S Cashwell, S P Hatton, J F Pierce. 
 
 Hickory Grove; — J D Howe, Edward Hansell, B F 
 Smith. 
 
 Kid's Chapel:— W A Graham, S A Whitener. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 87 
 
 Long Creek: — A Hoffman, C Hoffman, A J Baldwin. 
 
 Maiden: — J A Hoyle, A B Ervin, R A Lynch, Jacob 
 Abernethy. 
 
 McAdensville:— K M Kee, F J McAuley, J S Fox. 
 
 Mt. Holly:— J W Hansell, L R Norket. 
 
 Mt. Ruhama:— J L Caldwell, L J Caldwell, A M Cald- 
 well. 
 
 Mountain Grove: — D A Whistnant. 
 
 Newton:— A M Harrill. 
 
 Olivet: — Jacob Stewart. 
 
 Sandy Plains:— W E Beattie, J H Hoffman. 
 
 Salem: — D F Clanton, G I Paysour. 
 
 Thessalonica: — W P Rhone}'. 
 
 Providence II: — A D Young. 
 
 Bethel:— A W Biggerstaff, A M Shrum. 
 
 Lincolnton:— A C Huss. 
 
 Lowell:— A P Arney, W Sams, J W Groves. 
 
 Hebron:— W F Moseley, J R Underwood, J S Under- 
 wood, C T Thomas. 
 
 Macedonia: — J P Hawkins, J C Nance. 
 
 Penelope: — C M Murchison. 
 
 Startown: — Chas. E. Deal. 
 
 1897. 
 
 Bethel:— A W Biggerstaff, W C Mullen. 
 
 Bessemer:--Elder A M Ross. 
 
 Bruington;---J F Morris, James Hovis, J L Hoover, M 
 E Hovis, T S Black. 
 
 Catawba: — J S Bridges, Gaius Wilkie. 
 
 Gastonia: — J D Moore. 
 
 Hickory;— C S Cashwell, J F Click, A L Ramseur, Prof. 
 S P Hatton. 
 
 Hebron: — J R Underwood, J S Underwood, W L 
 O' Daniel. 
 
 Hickory Grove:— Ed. Hansell, J D Howe, D C Aber- 
 nethy, D L Abernethy. 
 
 Kid's Chapel:— W A Graham, S A Whitener, C G 
 Tucker. 
 
 Link's: — G W Goodson, L A Abernethy. 
 
1 88 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Long Creek: — J M Holland, J M Jenkins. 
 
 Macedonia: — S J Hawkins, L Perkins. 
 
 Maiden;— J A Hoyle, E S Whisnant, J W Griffin, 
 Jacob Abernethy. 
 
 McAdensville:— J S Fox, J V Fisher. 
 
 Mountain Grove: — J F Abernethy, E A Whisnant. 
 
 Mt. Holly:— L R Norkett 
 
 Mt. Ruhama:— J L Caldwell, J P Drum, L J Caldwell, 
 J C Barker, T L Crouse. 
 
 Mt. Zion:— L S Hager, E V Senter, G W Abernethy, 
 Reddy Rhyne. 
 
 Olivet:— J H Burrsge, J H Fry, J R Fry, John S 
 Bridges. 
 
 Penelope:— C M Murchi.on, I M Hildebr r.d, J R 
 Hoi si y. 
 
 River View: — E Huss. 
 
 Salem: — G I Pay sour, D F Clanton. 
 
 Sandy Plains: — W E Beattie, N A Jenkins. 
 
 Thessalonica: — W P Rhoney, Luther Bangle. 
 
 1898. 
 
 Belmont:— J P Stough, R C Bowen. 
 
 Bethel:— A W Biggerstaff, L M Hoke. 
 
 Bessemer:— Elder A M Ross. 
 
 Bruington:— J F Morris, S E Smith, H M Wallis, J D 
 Caldwell, James Eof tin. 
 
 Catawba :— J S Bridges, M J Cochrane. 
 
 Dallas:— J R Eewis. 
 
 Gastonia:— Elder J D Moore, C H Durham. 
 
 Hickory;— W R Gwaltney, B F Whitesides, R L White, 
 John Whitener, S P Hatton. 
 
 Hickory Grove; — J D Howe. 
 
 Kid's Chapel: — W A Graham, S A Whitener, Isaac 
 Eawe. 
 
 Lebanon:— W E Clark. 
 
 Lincolnton: — James Bean. 
 
 Leonard's Fork: — W H Hoover, Thos. Heavner. 
 
 Lowell-— Robert Groves. 
 
 Macedonia: — J F Hawkins. 
 
HISTORY OF SOUTH FORK ASSOCIATION. 1 89 
 
 Maiden:— J A Hoyle, E S Whisnant, C E Beaver, 
 Jacob Abernethy. 
 
 Mountain Grove: — J W Whisnant, C M Rockett. 
 
 Mt. Holly:— J W Hansell, J W Abernethy. 
 
 Mt. Ruhama:— J L Caldwell, D E Caldwell. 
 
 Mt. Zion: — E V Senter, B Stroup, Robt. Xance, Reddy 
 Rhyne. 
 
 Newton:— A M Harrill, G W Cochrane. 
 
 Olivet:— J H Burrage, J H Fry, A W Brown, Elder 
 J P Brantley. 
 
 Providence I: — H C Hewitt. 
 
 Providence II: — James Brittain. 
 
 Penelope: — J W Parrish, W H Hilderbrand, John Hil- 
 derbrand. 
 
 River View:— W J Caldwell, W T McCoy. 
 
 Salem: — G L Long. 
 
 Sandy Plains:— J H Hoffman. 
 
 Tkessalonica : — Frank Kesler, W P Rhoney. 
 
 Wi.rlick' ■:— A J Cook, W R Jon.-. , L'.ban Icard, R L 
 Wagner. 
 
 1S99. 
 
 Belmont: —J P Stough, A A Leepc, J A Bee. 
 
 Bethel:— A W Biggerstaff, J V Blackburn, W C Mul- 
 len. 
 
 Bessemer:---J W Williams, A M Ross. 
 
 Bruington:— J T Morris, S L Smith, A Hovis, H M 
 Wallis, Monroe Bellinger. 
 
 Catawba: — J S Bridges. 
 
 Dallas:— A R Holland, C S Stough, R Lewis. 
 
 Gastonia:— Elder W F Watson, J D Moore, L L Jenkins, 
 A A Wagstaff. 
 
 Hebron: — J R Underwood, J T Thomas, 
 
 Hickory;— W R Gwaltney, J F Click, S P Hatton. 
 
 Hickory Grove: — M A Balden, S Smith, John Aber- 
 nethy, S A Jenkins. 
 
 Kid's Chapel:— W A Graham, S A Whitener, G W 
 McAllister, W S Kids. 
 
 Leonard's Fork: — J W Hoover, B F Hoover. 
 
I90 HISTORY OF SOUTH FORK ASSOCIATION. 
 
 Lincolnton: — D P Bridges, J L Wilkie. 
 
 Long Creek:--- A Jenkins. 
 
 Lowell:— A P Arney, D W Padgett, R S Groves. 
 
 Macedonia: — J F Hawkins. 
 
 Maiden :— J A Hoyle, E Whisnant, H A Lineberger, 
 D A Finger. 
 
 McAdensville:— J S Fox, J B Bethune, J W Cashion, 
 J M Walker, J Kendrick. 
 
 Mountain Grove:— J W Whisnant, J B Rockett, J L 
 Ballard. 
 
 Mt. Holly:— J W Hansell, A L Baumgarner, W Hartz- 
 grove, J W Baumgarner. 
 
 Mt. Ruhama:— J P Drum, J C Barker, T L Crouse. 
 
 Mt. Zion:— W A Caldwell, E V Senter, Lee Hoover, C F 
 Abernethy. 
 
 Newton: — D R Cates, J L Vipperman. 
 
 Olivet:— F E Kale, J H Fry, J L Eads, T Bradburn, 
 I A Litton. 
 
 Penelope: — C M Murchison, J S Hilderbrand, I M 
 Hilderbrand. 
 
 River View:— W J Caldwell. 
 
 Salem: — C H Huggins. 
 
 Sandy Plains:— W E Beattie. 
 
 Thessalonica: — W P Rhoney, W A Chatman. 
 
 Warlick's;— A J Cook. 
 
 Zion Hill:— R A Kesler, R A Bangle. 
 
INDEX. 
 
 Abernethy, Elder Alex 17, 49, 55. 56, 58 
 
 Abernethy, D. Frank 61 
 
 Abernethy, L. A 120, 154. 159 
 
 Abernethy, Elder William 170 
 
 Arney, Mr. and Mrs. A. P., 143 
 
 Austiu, Elder D. M., 156 
 
 Auxiliary Committee 77, 162 
 
 Associations: — 
 
 Broad River 1, 6, 20. 23, 43, 82 
 
 Catawba River 42, 82 
 
 Charleston 1 
 
 Colored, 60, 108 
 
 King's Mountain 38, 134, 136, 138 
 
 Sandy Creek 2 
 
 South Fork 104, 108, 150, 153, 160, 162 
 
 Sunday Schools 60 
 
 Baker, Jno 156 
 
 Baptism. Alien 51, 60 
 
 Bandy, Elder Woa 82 
 
 Baptist, N. C 141, 149 
 
 Barnett, Randolph, 18, 47 
 
 Berry. Elder L. M., 39, 40 
 
 Beaver. Elder C. E 153 
 
 Biblical R corder 141 
 
 Boothe. Ebler, J H 78, 107, 115 
 
 Brethren 115, 121 
 
 Brevard, Mrs. Caroline E 41 
 
 Bridges, J S., 56,60,76 
 
 Bridges, Elder D. P., 137. 154, 159, 161 
 
 Brumfield, Elder J., 107 
 
 Caldwell, Elder Jno. L., 165 
 
 Cansler, Elder A. J., i 21, 51, 80 
 
 Carroll, Elder H. W., 21 
 
 Carskadou, Elder R. H., 50 
 
 Carlton, Elder Thomas, 54, 59 
 
 Cashwell, Elder C. S., 149, 161 
 
 Catawba Springs, Lincoln County 65 
 
 Church Letter, Form of, 58 
 
 Chronister, Jno., 153 
 
 Circular Letters 54, 105 
 
 Broad River, 24-38 
 
 Catawba River, .85-103 
 
192 INDEX. 
 
 Clark. Elder Jeptha 49, 68 
 
 Cobb, Elder N. B 40 68, 122 
 
 Cochrane, DC, 74. 76 
 
 Coffee, Elder Cleveland, 11 
 
 Committees Appointed. 59 
 
 Colportage, 124, 141 
 
 Crouse 164 
 
 Culpepper, Elder Juo., 49 
 
 Curtis. Elder Thomas? 20 
 
 Ctiurehes: — 
 
 Alexander 59 
 
 /Belmont 137.149 
 
 ^Bes^emer 159 
 
 Bethel 154 
 
 Br-uington 52. 128. 135 
 
 Catawba 74. 76. 132 
 
 ^Dallas 41,111.149 
 
 Denver, 153. 163 
 
 Earhardt's 16 
 
 Ezra Mull Chapel 64. 72 
 
 Gastonia 41 148 
 
 / Hagers 23 
 
 Hebron 12, 120. 114 
 
 Hickory 62, 111, 138. 143 
 
 / Hickory Grove 70 
 
 / Kid's Chapel 64 69 77 
 
 Lebanon . 38.61.124 
 
 Leonard's Fork 41. 162 
 
 Liberty Hill 135 
 
 •Luicolnton 40. Ill 
 
 Jink's Chapel 121 
 
 Long Creek 1, 1 1, 12 21. 38. 57, 150 
 
 Lowell 142 
 
 Lowesville 77, 1 22 
 
 McAdensville. 132. 142. 148 
 
 Macedonia (Sign Boar 1 ) 47 
 
 Macedonia 61. 131 
 
 Maple Grove 155. 160 
 
 Mountain Grove 116 
 
 Mouut Holly 139 
 
 Mt. Ruhama , 17, 18. 44, 111 
 
 Mt. Rnhama (Lower) 18 
 
 Mt. Zion ' 60 
 
 Negro 59 
 
 r Newton 108,144.154 
 
 Olivet 38. 45. 132 
 
INDEX. I93 
 
 Churches: — 
 
 Ore Bank 39 
 
 Penelope 136,161 
 
 Providence 1 46, 51 
 
 Providence II 77 112 
 
 Reepsville 163 
 
 Kiver View 159 
 
 Rocky River 45 
 
 S lem 20. 23. 58 
 
 Sandy Plains 57, 118 
 
 Sharon 44 
 
 Startown 156 
 
 South Fork of Catawba 172 
 
 Thessalonica 39, 44, 46, 51. 113 
 
 Triagle 153.163 
 
 Union, or Warlick* 17, 46, 49, 51, 54, 55, 121 
 
 Winkler's 128 
 
 Z ir 136 
 
 Convention, N C Biptist Stat- 41.48,51,58.144,151 
 
 Western N .rth C ir« lina. 53, 54. 56. 
 
 Southern Baptist " 136 
 
 Sabbath School 60 
 
 D b'g »te" ; ... 175 
 
 D llit.tr, 1 '- Grove 121 
 
 D rr. E! ler Davi 1L .......45 
 
 Division of Catawba River Association 77, 83 
 
 Doi.bb.s. E: 1 r Drnry .17.20 
 
 Dofson, W le» E ,; as 54 56 
 
 Durham. E I. rC 139. 146, 148, 149 
 
 Durham. Elder C. H 159 
 
 Earhar.1t, Eld. r Abraham, 16 
 
 E Incation 54, 55. 56, 59, 67, 138, 153, 158, 162 
 
 Earthquake 130 
 
 Exeeu ive Committee 175 
 
 Farr, Elder D L 44 
 
 Faulkner. Elder J. K 120 
 
 Female Members, Committee of 119 
 
 Feet Washing 49 
 
 Finch, Mrs. Amanda 41 
 
 Gardner. Elder G. W., 135 
 
 Gower, Elder C. E., 140, 170 
 
 Gra}-son, Elder Joseph C, : 79 
 
 Garduer, J. S 63 
 
 Gwaltney, Elder J. S 114 
 
 Gwaltney. Elder W. R , 106, 162, 171 
 
 Hatcher, Elder Harvey 110, 113 
 
194 INDEX. 
 
 Herring. Elder D. W 151 
 
 Hicks. EMer Berrvman 17 
 
 Hickson. Elder F. C 137 
 
 Hill, EMer J. G Ill, 114 
 
 Hill, Elder Wade 19. 21. 23. 40. 153 
 
 Hindrances ....". 84 85, 105. 106 
 
 Holeombe. Hosea 14, 17. 21 
 
 Holland. Julius 11 
 
 Hoover, Juo. L., 129 
 
 Hovis, Adolphus 52 
 
 Howell. EMer J. K 40.46. 63 
 
 Howell. Elder F. R (colored.) 149 
 
 Hoyle. Elder J A 121. 131. 170 
 
 Hufbam, Elder J. D 64 68. 70. 73 
 
 Hnggins, Elder J. A 65, 68 
 
 Ivy, Elder F H 68.70 
 
 Jones, Elder E. F 149 
 
 Jones, J. R 111. 121 
 
 Jones, R. B 50. C3 
 
 Joidan. EMer. F. M Ill 
 
 Jnstice, Elder C. B 142. 160 
 
 Keever, R A 124 
 
 Kids. Mrs. Polly 20,64 
 
 Kiudrick. Elder J. G 21 
 
 Killian, Mrs. W. L 157 
 
 Killian. L A 156 
 
 Lewis. Elder James 11. 19 
 
 Lewis, James R 19 156 
 
 Lewis, J no. G 19 
 
 Lequex, EMer H. D 139 
 
 Logao, Elder R. P 39 
 
 Lowe, Eld^r Jno 44 
 
 McAden, Hon. R. Y , 132 
 
 McCnrry. Elder Lewis 41 
 
 McClure. Elder J. H 61. 75 
 
 McClnre, Elder W. B 135 
 
 McLean. J. T 135. 137. 148. 152 
 
 JtlcManaway. EMer A. G 135 
 
 Marsh. Elder J. B •. .163, 145 
 
 Matheny. EMer M. P 143, 145, 155 
 
 Mills, J . H , 139 
 
 Ministers not Delegates 82 
 
 Ministerial Students 134 
 
 Missions 19. 20. 23. 38. 39, 42. 51 53. 58. 68. 69. 73. 82 
 
 Missions, Gospel , 158 
 
 Missionary Society, Broad Rivei 20 23 
 
INDEX. 195 
 
 Moody, Elder R. H 50, 53, 71, 72 
 
 Mcore, J. D Ill, 148 
 
 Moore, Elder Patrick 40 
 
 Morris, Elder J. F 14, 130, 139, 164 
 
 Murchison, Elder (J. M 122, 161, 170 
 
 Nelson, Elder W. A 116 
 
 Newton. Elder C. C ...151 
 
 Old Minister's Relief 139. 141 
 
 Ordained Ministers 174 
 
 Ordination 50, 65, 76, 82, 84 
 
 Orphanage. N. C. Baptist 124 
 
 Oxford, Elder Isaac 46, 80 
 
 Panuell, Eider Dove , 38 
 
 P^ysuur, G. R 21 
 
 Paysour. Elder J. J 141. 143, 161 
 
 Penelope Academy 155, 157, 160. 161 
 
 Periodicals 141. 143 
 
 Pilgrim. The Watering 21. 40 
 
 Pledges 119 
 
 Po< . Elder E A 56, 59, 107 
 
 P. m »R Win 113 
 
 Preach i_r. Manner of 105. 106 
 
 PfitvbHr I, Elder T. H 69. 74. 110. Ill 
 
 PuMii-atiuij S«ci. ty 51.52.54.60 
 
 Qniim. Eld r Hn/h 40. 46. 47 
 
 Ray. Jun ' 124 
 
 RV, hey. A P 113 
 
 Richard-,1,. El 'er J B 76 
 
 Ro>> y Elder 18 
 
 Rnfc.r. EM. t Jim- 14,18,19 
 
 Sabbath Schools 56 
 
 Scruggs. Elder Drnry 19 
 
 8 tz r, Elder A. W 142 
 
 Shell. Elder A. T 65, 66 
 
 Shuford, Mrs Eliza 156 
 
 Sparkling Catawba Springs 118, 127 
 
 Stark, Elder J. B 64 
 
 State Aid to Higher Education 158 
 
 Stongb, Elder A. L Ill, 121, 162 
 
 Stroup, Mrs. Susan Masters 21 
 
 Stroup. S. A 129 
 
 Suttle, Elder Jusiah, 38 
 
 Temperance, 60, 76, 116, 128, 151, 160 
 
 Thomas, Elder James 83 
 
 Thomasson, Elder D W 107 
 
 Treasurer, 137 
 
196 INDEX. 
 
 Union Meetings 110,172 
 
 Uptou. Elder T. W 133.13? 
 
 Wait. Dr. Samuel 18 
 
 Wacaser, 40 
 
 Warlick. Philip 77. 78 
 
 Watson. Elder W. F , 171 
 
 Webb, Elder Alonzo 21. 40 
 
 West. Ezekiel 52 
 
 White, Elder Jno. E 157, 162, 163 
 
 Whitener. Elder P. A 75 
 
 Whitener, Mrs. P W 156 
 
 Whitener. S. A 1 1) 
 
 Whitesides. B. F , M. D , 124 
 
 Whitfield. Elder Theo 107 
 
 Wilkie, Elder Geo. J 61. 65. 125 
 
 Wilkie. Tlo-;. L 149 
 
 Williams. Joe A 122 123 
 
 Withers, Deacon 152 
 
ADVERTISEMENTS. 
 
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 113 EAYETTEVILLE STREET, RALEIGH, N. C. 
 
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 STATE CONVENTION OF NORTH CAROLINA. 
 
 All profits go to State Missions. Carries on 
 hand all the time a complete line of Religious and 
 School Books Bibles, Testaments, and Song 
 
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 Send us your orders for Sunday School 
 
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 Special attention given to mail orders. 
 
 Make money orders payable to The Baptist 
 
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 Please mention this paper. 
 
ADVERTISEMENTS. 
 
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 CftTIONftL SYSTe/A. 
 
 ACADEMIC COURSES, 
 
 LAW DEPARTMENT, 
 
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 TWELVE BUILDINGS. SIX SCIENTIFIC LABO- 
 RATORIES. LIBRARY OF 32,000 VOLUMES. NEW 
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ADVERTISEMENTS. 199 
 
 THE NOKTH CAROLINA COLLEGE 
 
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 AGUICULTUHE AND MECHANIC ARTS. 
 
 TECHNICAL EDUCATION IN: 
 
 Agriculture, Stock-raising, Horticulture, Mechanical, 
 Civil, and Electrical Engineering, Textile Industry, 
 Chemistry, and Architecture. 
 
 PRACTICAL TRAINING IN: 
 
 Carpentry, Wood-turning, Blacksmithing, Machine- 
 work, Mill-work, Boiler-tending, Engine-tending, and 
 Dynamo-tending:. 
 
 o 
 
 Tuition, $20 a year; Board, $8 a month. 
 Next session opens September 6th. 
 For full information, address 
 
 PRESIDENT GEO, T. WINSTON, 
 
 Raleigh, N. C. 
 
 Penelope Academy 
 
 A Leading Preparatory School for Girls and Boys. 
 
 Two miles west of Hickory, N. C, on Southern Railway. 
 
 Thorough instruction, firm discipline, religious influence. 
 
 Terms reasonable compared with institutions of similar 
 grade. 
 
 Tuition, per month, from $1.00 to $3.00. 
 
 Music, per month, $2.00 to $2.50. 
 
 Bo: rd with lights and fuel, $8.00 per month. 
 
 Without lights and fuel, $7.00. 
 
 Boys can board with a club or "mess" at small cost. 
 Rooms furnished for tho^c desiring to club or "mess." 
 
 As good buildings as found in Piedmont, N. C. 
 
 Church privileges, equal to any country school. 
 
 Rev. C. M. Murchison, ) Princi ls 
 M- A. T. Murchison, j Fnncl P als > 
 
 Penelope, N. C. 
 
 We do our own teaching, no assistants. 
 
ADVERTISEMENTS. 
 
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 0LD2BT BDDJL STD2Zi:i IVI2 BTftT 
 
 We always carry a larger stock of Baptist Church 
 and Sunday School Supplies, Public School and 
 High School Books, Law Books, in fact everything 
 wanted in the way of a book we supply it promptly. 
 
 Quotations furnished o:i application. 
 
 Send for our "Capital" Catalogue of miscellaneous 
 books. 
 
 ALFRED WILLIAMS & CO., 
 
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 CHARLOTTE BONDED 
 WAREHOUSE COMPANY, 
 
 BONDED IN AMERICAN BONDING AND TRUST CO., FOR $100,000. 
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 We store cotton and all kinds of Merchandise at 
 very low rates and issue bonded warehouse re- 
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 State. For further information see 
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Date Due 
 
 my 4 , 
 
 
 
 
 
 
 
 
 
 I Q '^ 1 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 FEB 2 2 '63 
 
 
 
 
 ■-. 
 
 
 
 
 fAUG 2S'GB 
 
 
 
 
 JUL 12 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 L. B. Cat. No. 1 137 
 
286 S72SG 52447 
 
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