HISTORY OF SANDY PLAINS BAPTIST CHURCH Black 1M£ icy >llo1 ^^Spl^5] f! A Short History of Plains Baptist Church by C. J. Black TO l t | ^\:^]< felZ3| |o] {c — -T OgC£z5] (o]l l I O I i \ Library OF THE University of North Carolina This book was presented by ColliCLY (Lclok dp ^8 , 6. oq- BQzs DEDICATION. To the People who have stood by me these two years as Pastor, to the faithful Souls who have stood by me in the preparation of this little Book, to all the Members of Sandy Plains Baptist Church, and to every Lover of Truth, this little Book is affectionately dedicated. Digitized by the Internet Archive in 2013 http://archive.org/details/shorthistoryofsaOOblac INDEX. PAGE INTRODUCTION 3 CHAPTER I 5 WHY THE BAPTISTS BEGAN PREACHING IN THE SOUTHEASTERN SECTION OF GASTON COUNTY, KNOWN AS THE "UN- ION SECTION/' CHAPTER II 16 THE ORGANIZATION OF UNION BAPTIST CHURCH. CHAPTER III 25 WHY THE CHURCH WAS MOVED FROM UNION TO SANDY PLAINS. CHAPTER IV 28 THE ORGANIZATION OF SANDY PLAINS BAPTIST CHURCH. CHAPTER V 33 THE FIRST CHURCH HOUSE AT UNION — THE OLD LOG HOUSE — THE NEW FRAME HOUSE. CHAPTER VI 36 THE PASTORS WHO SERVED SANDY PLAINS FROM 1862-1870. CHAPTER VII 68 THE PASTORS WHO SERVED FROM 1871- 1923 — THE NEW DAY FOR UNION — THE OLD SYSTEM PASSES AWAY. CHAPTER VIII 87 SOME GREAT REVIVALS HELD WITH UN- ION AND SANDY PLAINS. CHAPTER IX 91 THE BEGINNING OF THE SUNDAY SCHOOL WORK AT UNION-SANDY PLAINS BAPTIST CHURCH. CHAPTER X 94 THE ORGANIZATION OF THE WOMAN'S MISSIONARY SOCIETY — HOW IT CAME TO BE ORGANIZED — THE FIRST PRESI- DENT—THE FIRST SECRETARY — WPIAT IT HAS DONE DURING THESE YEARS. CHAPTER XI 96 THE ORGANIZATION OF THE B. Y. P. U. CHAPTER XII 98 THE FIRST DEACONS AND THEIR SUC- CESSORS. CHAPTER XIII 99 THE CLERKS AND TREASURERS WHO HAVE SERVED SANDY PLAINS. CHAPTER XIV 100 UNION AND SANDY PLAINS HAVE BE- LONGED TO SEVERAL ASSOCIATIONS. S INTRODUCTION Many may wonder why I undertook to write such a book as this, but I care not how much people may wonder. History is worth while because it records the deeds of the past, and the deeds of the past are the stepping stones we use in mounting higher and higher as onward we go. No one has greater love for those who labored and sacrificed to make the present churches possible than I. Feeling that the old pastors, Logan, Cansler, Gaines, Poe, Davids, Thomasson, and others whose labors are ended, might be forgotten, I decided that I would un- dertake to write a little sketch of the work that has been done in the community around Sandy Plains. When I first began this book I did not know how vitally this church was connected with the Baptist work of this section of the State, and even beyond our bounds to that of South Caro- lina. But as we gathered material, the work kept growing until the present volume came into existence. We had much trouble to get the material needed for this work. It was hard for us to get the sketches of the lives of the preachers who served as pastors of this church. Some of them I never could find, and some I obtained in a very novel way. Some I never expected to secure were the easiest for me to secure. One of these was Eld. E. Davids. I had heard of him all of my life, but could not learn anything about him until I began this book. While talk- ing to Mrs. H. B. Moore one day, she inciden- tally asked me if Eld. Evander Davids was not pastor at Sandy Plains at one time. This ques- tion lead to the discovery of the valuable ma- terial we secured concerning his life. Eld. E. A. 3 Poe was another I felt that 1 could not get any information about, but Bro. W. R. Bradshaw and Bro. W. N. Cook put me in touch with one of Poe's daughters at Valdese and she was kind enough to furnish me the desired information. Many of the photographs were hard to se- cure. Some of them I could not find at all. Some of the pictures had to be made from very poor copies. We have done the best we could with the photographs. This book is not perfect but it is the best I can do with the material I had to gather the information from, and with the heavy pastorate I have to look after. My health has been greatly impaired for the last year. This made the task all the harder for me. The book is entirely a labor of love. I have written it with- out the hope of one cent of remuneration. I trust that the good people at Sandy Plains, a people I shall always love, and remember as the best of the Lord's anointed in Gaston county, will read this little book and keep it as a souvenir of the humble pastorate of the hum- ble author. Read it and preserve it for the com- ing generations to read and think upon as they learn of the labors and the hardships of the fathers of the past. Affectionately, Your pastor, C. J. BLACK. Gastonia, N. C, July 3, 1923. CHAPTER I. WHY THE BAPTISTS BEGAN PREACHING IN THE SOUTHEASTERN SECTION OF GASTON COUNTY, KNOWN AS THE "UNION SECTION." Baptist principles and practices have always been more sacred to Baptists than their own lives. They have convictions no other people on earth have. Truth to them means every- thing. Error is as heinous as sin itself. To hold to their honest beliefs has cost them untold sufferings and hardships, and yet they have not complained because they believed they were defending the sacred teachings of our Lord and Savior Jesus Christ. Usually they were poor, but this did not keep them from being devout and loyal to their churches. They would sup- port the gospel at home and abroad. Some of the most wonderful mission work ever done by any people was done by the Baptists during the early fifties. Their missionaries would travel hundreds of miles on horse back and sometimes on foot to get a mission started in a community. Every Baptist family was looked after as carefully as it could be, and if a chance was given, a preaching place was established. Many of them were renters fifty years ago. This caused them untold inconvenience. When it became evident that they were getting a foot- hold, they often were forced to move, and this, too, into communities far removed from Bap- tist churches, but they did not do as many have done during these latter days — join a pedobap- tist church just because it was convenient. They would travel for miles to get to their churches. Sometimes they could not attend but four times a year, sometimes it would take three or four 5 days to get to their meetings, but they went re- gardless of what it cost them. Often they would have their pastors visit them. While on this visit, he would preach in the community. A brush arbor would be built for him, or he would hold services in one of their homes. Sometimes they could get the use of an old time log school house, and in some instances they preached in court houses, but all of this was prevented if possible. We have known them to be shut out of school houses, and even the court house was locked against them. But they would not give up. They expected hard- ships, and planned to bear them. The one thing they meant to do was to plant the banner of Jesus Christ. The above things have been said to get a background for the beginning of Baptist preaching in "The Union Section," of Gaston county. From 1850 to 1860 the South was in a state of intense confusion. The northern people had found out that the negro was not a paying proposition, and so they were driving them south and selling them to the southern planters. This was becoming a very profitable business and it was soon found out by the north. The question was so warm at this time that all of the preachers north and south began to talk about it from their pulpits. Soon opponents to slavery arose who began a severe fight against it. This put a monkey wrench into the gear of the entire government. The question soon went into the legislative halls and our law makers debated the question for hours, and still did not tire. Now, this did not affect the North as much as it did the South because most of the South's wealth was in its slaves. Soon the whole land was stirred. When the campaign 6 of 1860 came on, the slave question was the one issue of the day. Of course Lincoln was elected, and when he was, the entire South became enthused as never before at the thought of giving up their slaves. The entire country was in a state of confusion. War was all the talk. Soon it became evident that war was the only chance to settle the slavery question. Churches and schools were thrown into terrible confusion, and it looked like the South would soon have control of the whole nation, but Providence rules in His own way. When we are not expecting things to take a turn, they often do so. People were moving about from one place to another. There was a feeling of restlessness as never before. During this time several Baptist families moved from Fairfield county, South Carolina, to the Union section of North Carolina. We have not learned the names of but two of these families though there may have been several of them. We have no way to find out any more than the two whose rela- tives are still in the community. Those we have learned of were the families of Clem A. Featherston and William G. Warren. We do not know how many members of these two fam- ilies were members of Baptist churches at this time, but this we know, Mr. Warren was not, because we find in the old records of the church where he joined later. While he was not a member, yet he was very favorable to Baptist principles and did all he could to help them establish an arm of a Baptist church in this section. His wife was a most loyal Baptist,, and of course, this influenced the home. A good woman is a wonderful power in a home. Those of these two families who belonged to a church were members of Mount Zion Baptist church in Fairfield county, South Carolina. The 7 nearest Baptist church to the Union community was Mill Creek church in the upper edge of York county, South Carolina. Soon these Bap- tists, as all loyal Baptists do, moved their mem- bership to this church, though it was six, or pos- sibly seven, miles away from their settlement. This old church was located on the plantation now owned by Brother Thos. G. York, a most loyal member of Sandy Plains church. It has long since ceased to exist. If we did not have so many things to mention in this little history, we would give the story of its death, but we cannot deviate that far from the story we are telling in this book. The first preaching that Baptists did in the Union section was by one Elder Alonzo Webb, known as the "Wandering Pilgrim." He did not preach at the Old Log House all of the time, but went from place to place in the neigh- borhood. The most of the time when he preached away from the Old Log House he preached at the residence of Clem A. Feather- ston. Brother Featherston was a great Bap- tist and would encourage anything along the Baptist line. Webb was not fully affiliated with the Baptist denomination, but went without a commission from any one. He was one of the most eccentric men that ever preached in this county. For the information of our readers, we give the following sketch of his life and works found in Graham's History of the South Fork Association, page 22 : 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, became a Baptist min- ister, and appears to have come to the conclu- sion that it was his special mission to set the whole of Christendom "to rights" in regard to the mooted question of Baptism. He carried with him a Greek Testament and several Lexi- cons, and could read the original Greek and He- brew 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 min- ister, but we have not been informed that he succeeded in making numerous converts, and baptized large numbers of his hearers. He traveled 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 lo- cated near you." The Pilgrim remarked: "Well, Brother Hill, I learned something today; that the church of Jesus Christ has arms and legs." When he went to Newton, R. B. Jones ad- vised him not to be as severe on other denomi- nations as he generally was, that there were but few Baptists to hear him, and more could be done to advance the Baptist principles if he did not offend those whom he wished to win, but to present 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. He had one with the celebrated Lutheran Polycarp Hinkle, and, his friends thought, got the best of the an- tagonist. 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, 9 churches and court houses. He did not make very much impression on the community as he is not remembered by the oldest people as being connected with the be- ginning of the Baptist work in that section. The next preacher to visit this section was Eld. R. P. Logan, who was the Broad River As- sociational missionary to the Catawba Valley. While filling this mission, he visited the section known as Union and established a regular preaching place. He preached at the Old Log House that the community had built for relig- ious services many years before. We do not know just when it was first established, but it must have been prior to 1845 as the deed to the land was made at this time. Jacob Rhodes gave the land for the purpose of religious services by all Protestant denominations. We found the original deed in the records at the Lincolnton court house. Mr. Charlie Huffstetler enabled us to secure a copy of the original deed. The lot is now owned by the Union Presbyterian church. The Baptists deeded their interest to that church many years ago. The Presbyterians and the Baptists had a very friendly agreement on the matter. We do not know how long Logan preached at the Log House, but it was loptr enough for him to establish an arm of Mill Creek church. (See note appended at bottom of this page.) NOTE. — After writing the above I came into posses- sion of the record book of Old Mill Creek church, and since it was so vitally connected with Sandy Plains, I thought that I had better say a few things about it lest the memory of it be entirely lost. It was organized on Saturday before the fifth Lord's day in May, 1841. But there seems to have been an arm of some church here for a few years before. We found a scrip in the old church book with a summary of the year's work on it. It states than in 1836 this church 10 the mooted question of Baptism. He carried with him a Greek Testament and several Lexi- cons, and could read the original Greek and He- brew 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 min- ister, but we have not been informed that he succeeded in making numerous converts, and baptized large numbers of his hearers. He traveled 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 lo- cated near you." The Pilgrim remarked : "Well, Brother Hill, I learned something today; that the church of Jesus Christ has arms and legs." When he went to Newton, R. B. Jones ad- vised him not to be as severe on other denomi- nations as he generally was, that there were but few Baptists to hear him, and more could be done to advance the Baptist principles if he did not offend those whom he wished to win, but to present 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. He had one with the celebrated Lutheran Polycarp Hinkle, and, his friends thought, got the best of the an- tagonist. 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, 9 churches and court houses. He did not make very much impression on the community as he is not remembered by the oldest people as being connected with the be- ginning of the Baptist work in that section. The next preacher to visit this section was Eld. R. P. Logan, who was the Broad River As- sociational missionary to the Catawba Valley. While filling this mission, he visited the section known as Union and established a regular preaching place. He preached at the Old Log House that the community had built for relig- ious services many years before. We do not know just when it was first established, but it must have been prior to 1845 as the deed to the land was made at this time. Jacob Rhodes gave the land for the purpose of religious services by all Protestant denominations. We found the original deed in the records at the Lincolnton court house. Mr. Charlie Huffstetler enabled us to secure a copy of the original deed. The lot is now owned by the Union Presbyterian church. The Baptists deeded their interest to that church many years ago. The Presbyterians and the Baptists had a very friendly agreement on the matter. We do not know how long Logan preached at the Log House, but it was lomr enough for him to establish an arm of Mill Creek church. (See note appended at bottom of this page.) NOTE, — After writing the above 1 came into posses- sion of the record hook of Old Mill Creek church, and since it was so vitally connected with Sandy Plains, I thought that I had better say a few things about it lest the memory of it be entirely lost. It was organizer] on Saturday before the fifth Lord's day in May, 1841. But there seems to have been an arm of some church here for a few years before. We found a scrip in the old church book with a summary of the year's work on it. It states than in 1836 this church 10 The records are very clear on this point. Lo- gan's History of the Broad River and King's Mountain Associations has this to say about him: "Elder Ransom P. Logan was born Jan- uary 10th, 1810, and married Miss Belinda Gladden October 3rd, 1834. He was converted and licensed to preach about 1839, and or- bad thirty-seven male members and thirty-five females, making a total of seventy-two. Two were baptized that year, making a grand total of seventy-four. In 1837 it dropped back to sixty-one members, in 1838 it went to seventeen members, and on it goes until it seems that there were none left. James M. Garrison did the first preaching so far as we have been able to learn. The first pastor was Elder Nolen. We have not been able to learn his initials ; but, anyway, he preached for many years. Several other preachers visited here regularly. Among these were Eldrs T. H. Pritchard, W. C. Owen, Peter Nicholson, and Hayes. Several of these seemed to have had their mem- bershin with this church. This church belonged to the old Moriah Association for some time, and finally went to the York Association. This church seems to have had a hard time of it all along the way. Sometimes it was booming, and then it was on the drag. At one time it had a fine Sunday school with a fine library it obtained from Elder Peter Nicholson. This librai'y had about one hundred valumes in it. We be- lieve that it contained some of the most valuable books of that day. We wish so much that some of them might be located now, but they, like the old church, have passed out of existence. This church did not have a house of worship until 1857. The house w r as built by John Armstrong for six hundred and seventy-five dollars, or it was hulled in for that amount. He furnished the lumber and did the work for that amount. He seems to have been the same man who built the second church house at Sandy Plains. One of the striking things done by this church was to call Elder Nicholson for life, but he did not serve long. He soon passed to the great beyond. This was not a wise thing for the church to do since he was old and not able to serve the church as it should be. Union church became an arm of this church March, 1857. It seems that Elder R. P. Logan had been preach- 11 daiiied to the full work of the Gospel ministry a short time afterwards. In 1841 he appeared first in the Broad River Association as a dele- gate from Antioch church. In the session of 1842 he was a delegate from Bethlehem church, which church was constituted the same year, and chose Elder Logan as pastor. He continued in the discharge of his pastoral du- ties with this church several years, and was en- gaged to supply Beaver Dam and Broad River churches for some time, when he subsequently removed to the eastern part of the Association, ing for the folks at Union in the old log house that had been erected by the community, and that several had been converted under his preaching. These wanted to be baptized, but there was no church nearer than Mill Creek. The members of Mill Creek who lived near the Union house went down to Mill Creek on Saturday before the fourth Sunday in March, 1857, and asked that the deaconship of the church meet with them and open the door of the church so that they could baptize those who had been saved in the meetings held in the community. Their request was granted, and the arm was admitted. Those who were baptized were Elijah Smith and his wife. These became two of the most prominent members of Sandy Plains church. As long as Sandy Plains lives, these members are going to be remembered. The church had its struggles all along, and finally when there were not many members to hold it together, it dis- banded and the members went to the other Baptist churches around it. The last record we have of it was in 1883, or 1884. The old graveyard is all that thei'e is to mark the place where so many of the old saints of God used to meet. The land is now owned by Brother T. G. York, who was interested enough in this little book to make a considerable trip to find the old church book, which was in the hands of the children, or grandchildren, of Z. D. Smith, who served the church so faithfully as clerk. The book is in pretty good shape, and we wish that we had the space to give more of the history of the church, but we cannot without making this book so large that we cannot have it published. We trust that the few points we have mentioned will be of interest to the readers. 12 The records are very clear on this point. Lo- gan's History of the Broad River and King's Mountain Associations has this to say about him: "Elder Ransom P. Logan was born Jan- uary 10th, 1810, and married Miss Belinda Gladden October 3rd, 1834. He was converted and licensed to preach about 1839, and or- bad thirty-seven male members and thirty-five females, making a total of seventy-two. Two were baptized that year, making a grand total of seventy-four. In 1837 it dropped back to sixty-one members, in 1838 it went to seventeen members, and on it goes until it seems that there were none left. James M. Garrison did the first preaching so far as we have been able to learn. The first pastor was Elder Nolen. We have not been able to learn his initials; but, anyway, he preached for many years. Several other preachers visited here regularly. Among these were Eldrs T. H. Pritchard, W. C. Owen, Peter Nicholson, and Hayes. Several of these seemed to have had their mem- bershirj with this church. This church belonged to the old Moriah Association for some time, and finally went to the York Association. This church seems to have had a hard time of it all along the way. Sometimes it was booming, and then it was on the drag. At one time it had a fine Sunday school with a fine library it obtained from Elder Peter Nicholson. This library had about one hundred valumes in it. We be- lieve that it contained some of the most valuable books of that day. We wish so much that some of them might be located now, but they, like the old church, have passed out of existence. This church did not have a house of worship until 1857. The house was built by John Armstrong for six hundred and seventy-five dollars, or it was hulled in for that amount. He furnished the lumber and did the work for that amount. He seems to have been the same man who built the second church house at Sandy Plains. One of the striking things done by this church was to call Elder Nicholson for life, but he did not serve long. He soon passed to the great beyond. This was not a wise thing for the church to do since he was old and not able to serve the church as it should be. Union church became an arm of this church March, 1857. It seems that Elder R. P. Logan had been preach- 11 dained to the full work of the Gospel ministry a short time afterwards. In 1841 he appeared first in the Broad River Association as a dele- gate from Antioch church. In the session of 1842 he was a delegate from Bethlehem church, which church was constituted the same year, and chose Elder Logan as pastor. He continued in the discharge of his pastoral du- ties with this church several years, and was en- gaged to supply Beaver Dam and Broad River churches for some time, when he subsequently removed to the eastern part of the Association, ing for the folks at Union in the old log 1 house that had been erected by the community, and that several had been converted under his preaching. These wanted to be baptized, but there was no church nearer than Mill Creek. The members of Mill Creek who lived near the Union house went down to Mill Creek on Saturday before the fourth Sunday in March, 1857. and asked that the deaconship of the church meet with them and open the door of the church so that they could baptize those who had been saved in the meetings held in the community. Their request was granted, and the arm was admitted. Those who were baptized were Elijah Smith and his wife. These became two of the most prominent members of Sandy Plains church. As long as Sandy Plains lives, these members are going to be remembered. The church had its struggles all along, and finally when there were not many members to hold it together, it dis- banded and the members went to the other Baptist churches around it. The last record we have of it was in 1883, or 1884. The old graveyard is all that there is to mark the place where so many of the old saints of God used to meet. The land is now owned by Brother T. G. York, who was interested enough in this little book to make a considerable trip to find the old church book, which was in the hands of the children, or grandchildren, of Z. D. Smith, who served the church so faithfully as clerk. The book is in pretty good shape, and we wish that we had the space to give more of the history of the church, but we cannot without making this book so large that we cannot have it published. We trust that the few points we have mentioned will be of interest to the readers. 12 and was engaged as pastor of the Olivet church ; and while laboring for said church was appointed by the King's Mountain Association as missionary to the Catawba Valley, where he labored acceptably for a few years, after which the mission was discontinued, and Elder Logan again resumed pastoral work. Although he labored under great disadvantages by reason of his lack of education, yet he had become pop- ular and useful as a disciplinarian and explana- tory preacher, and at the session of the King's Mountain Association in 1864-'65, he was com- plimented by the body with the Moderatorship, the duties of which he discharged very credita- bly. "Some time after the late war was ended, Elder Logan began to manifest symptoms of ab- sent-minded, and finally insanity overtook him, and on the 1st day of July, 1882, he died in the 73rd year of his age." The following notice appears on the face of the Minutes of the King's Mountain Associa- tion, 1882 : "Elder R. P. Logan was for many years a member of this Association, and Moderator for two of the sessions of the body. He died at his residence, in Iredell county, N. C, on the 1st of July, 1882. For many years he was a faithful minister and pastor of churches in our bounds. Although his mind failed him for a year or two before his death, we trust that the Lord was pleased to take him to his rest in heaven." (Pages 470, 471, Logan's History, Broad River and King's Mountain Associations.) After Elder Logan left this community, there seems to have been a lull in Baptist activities, but soon William G. Warren, who was not a member of any church, invited Elder A. J. Can- sler to preach in that community. Cansler 13 seems to have been preaching at Bruington and Long Creek at this time, so he accepted the in- vitation and began preaching there sometime during the latter part of 1862, or the early part of 1863. We believe that it was the latter part of 1862 as churches usually made their changes of pastors in the fall. Cansler seems to have begun with much determination as things be- gan to take a turn for the better. Elder Logan did not seem to have tried to organize a church, nor did he have this in mind, but just as soon as Cansler began, he preached to this end and ac- complished what he undertook. Cansler was a great polemic, and this enabled him to gain ground very fast. A man who stands for the truth and knows how to defend it is always go- ing to win out. How many churches have suf- fered terribly because of a compromising preacher. Many were the arguments he and the pedobaptist preachers of this community had on the question of infant baptism. This was the one thing he despised. Being raised in a strong German Reformed home, he knew all about pedobaptism. This enabled him to un- derstand the weak points of the other fellow. He challenged every pedobaptist preacher in the country to meet him on the question of baptism, and some of them had brass enough to undertake to refute his arguments, but a few minutes of his attacks soon put them out of business. He baptised many converts to the Baptist faith, more settlers came into the com- munity, the war was getting to be a very serious thing, and many homes were sad never to be glad again until the Great Resurrection. The whole country was in an upstir, people were thinking about eternity as they had not for many years. With all of this, Cansler preached the undiluted gospel of Jesus Christ to the new- 14 comers and many of them, whites and blacks, were converted and it soon became evident that something definite had to be done. Mill Creek had gone into a hole by forming a union, noth- ing could be done but organize a Baptist church at Union. The ground had been well prepared, so now was the opportune time to take hold and plant a vine that will grow until the Master comes for His own. 15 CHAPTER II. THE ORGANIZATION OF UNION BAPTIST CHURCH. In discussing this phase of this work, we must speak of the reasons for organizing this church. If there is not a good reason for doing a thing of this kind, it ought not to be given any space in any book, or publicity of any kind. Every church ought to have a real good reason for ex- isting and it can if it is a necessity. To organ- ize a church because we feel that it ought to be organized is not enough. There ought to be a real demand for it. If there is and the demand is made by the proper persons, why, then it ought to be organized. Sometimes a commun- ity becomes prejudiced against another, some- times a few persons become envious of others, and sometimes a few get wrong with their pastor and want to organize a church just to get rid of their relations with their church. Un- der conditions like these a church ought not to be organized. We believe that the Union Baptist church was an absolute necessity and that the Lord was in the organization of it. The fact that it has been in existence so long and has stood by the work of the Master so loyally shows that it was the work of the Holy Spirit. The organization of Union Baptist church came about in this way: After Elder R. P. Logan had gone from the community there seemed to be somewhat of a lull in Baptist af- fairs. Something had to be done to save the situation. Someone had Elder A. J. Cansler to come into the neighborhood to preach. *He must have been called to the pastor of Old Mill * NOTE. — Since we wrote the above chapter, we have come into possession of the Mill Creek church records and 16 FIVE OF OUR OLDEST MEMBERS — J. H. HOFFMAN, J. W. FEATHERSTON, MRS. TERESSA PARKER, MRS. SALLIE BRYSON, MRS. ANN BEATTY Creek Baptist church or this would not have taken place. Mill Creek was in a very serious condition at this time because it had formed a union with another denomination in the com- munity. This always causes trouble. We have never known it to fail, and this was no excep- tion to the rule. Elder Cansler must have been pastor of this fast decaying church. We do not know just when he took charge of the work, but since our churches usually made their calls in the autumn, it must have been sometime dur- ing the fall of 1862. Anyway, he began his work in time to get ready for an organization the fol- lowing June. Two things made the organiza- tion of the church necessary. The first was the distance the people had to travel to get to their church. It was more than six miles. Then, too, the roads were terribly bad at this time. The other thing that made the church a neces- sity, was the fact that Old Mill Creek church was almost extinct. The real strength of this church lived in the Union community. They had enough members to go to work, and since they had been an arm of the old church, it was not much more than the removal of the old or- ganization from South Carolina to this section. Elder Cansler was a very shrewd man, and when it came to defending the Baptist cause, he was an expert indeed. Elder Logan did not seem to have had a separate organization in mind. True, he began the work and organized this church as an arm of the old church, but he did not undertake to make an independent church out of this arm, but when Elder Cansler find that Elder Cansler never served that church as pas- tor. He must have been pastor at Bruington and Long Creek when he began preaching at Union. Long Creek and Union were very friendly toward each other. We are sure that this is the correct rendering of this matter. 17 took hold, he seems to have had this in mind from the very beginning-. The date was set long before the organization was completed. He preached and worked in the community un- til things were going the Baptist way. Finally, on June the 26th, 1863, the congregation met to organize the arm into an independent Bap- tist church. The following brethren composed the presbytery : Elder James Milton Garrison from Sugar Creek,* a church we do not know anything about, but hope to find out the location of be- fore we finish this little book ; Elder A. Jacob Cansler, from Salem* church ; Deacons Miles Hoffman and C. H. Aberna- they, from Bruington, and Deacon Z. D. Smith, from Mill Creek Baptist church. The presbytery was organized by electing Elder J. M. Garrison chairman, and Deacon Z. D. Smith secretary. The door of the church was then opened and the following members presented themselves : Clem A. Featherston, Elijah Smith, John Smith, William Warren, Jr., William Warren, Sr., John Warren, D. H. Willard, William Featherston, Joseph McDaniel, James Smith, Caroline Smith, Martha Warren, Elizabeth Smith, Ellen Kendrick, Elizabeth Featherston, Tempy Clemmer, Jane Lay, Jane Night, Mary A. Compton, Mary A. Teague, Ann Kincade, Casandy Lay, Mary A. Moss, Sarah Smith, Eliza Warren, Nancy Warren, Nancy Work- man, Emily Baldwin, Winsey Willard, Mary Ford, Amarilla Moss, Ann White, Mary John- son, M. J. Johnson, E. Costner, F. M. Cullough, * Flint Hill. * A few miles south of Lincolnton. 18 Martha Ford, Lucy Ford, Sarah Ford, Elmira Kendrick, Elmira Reagan, Caroline McCul- lough, Margaret Shannon, Jane Floyd, Cather- ine Johnson, Mary Cannady, Ann Warren, Ma- tilda Warren, E. J. Johnson. The following slaves were also members: Jacob, slave of J. Lineberger ; Harry, slave of William Falls ; Richard, slave of Dr. McClane ; Leanna, slave of J. W. Smith ; Wyatte, slave of C. A. Featherston ; Mariah, slave of C. A f Featherston; Reuben, slave of C. A. Feather- ston ; Hannah, slave of Hoffman ; Jane, slave of R. Hastey; Morris, slave of J. Robin- son; Jinsey, slave of D. A. Jenkins; Caroline, slave of William Brannon.* The way the records were kept makes it very uncertain to us as to whether all of the above were in the organization or not. They all ap- pear in the way and manner that names of that kind would be kept, but we cannot tell whether they were all in the organization or not. We have given them because they were on the first roll, and if they were not in the organization, they joined during the first year. We believe that the majority of them were in the organiza- tion. Here are some of the reasons for believ- ing that they were : First, these names were all written in the same hand, and since Z. D. Smith was the clerk of the presbytery and did not serve but one day but was immediately suc- ceeded by C. A. Featherston we believe that they were enrolled by the secretary of the or- ganizing presbytery. The second reason is that these names were all written with the same pen and the same ink. We cannot tell much about a thing so common as this today, but when they * We have given these names as they appear on the old records. 19 made ink out of almost anything they could get hold of, it meant much. These names were all written with good ink and by a good scribe. The third reason is that they appear in the old church book where the writer tells you to look for them. Now, this may be true ; the names could have been written twice and they could have been written after C. A. Featherston took charge of the books. We can not tell just how it was. We wish that we could tell, but it is im- possible to do so. All of the names below are written in a different hand and with different ink. We just cannot tell further about this. If all of these were not in the beginning of this work, they were members soon after it began, and we have not done violence to the work by submitting them. They are worthy of being mentioned in this book. They all joined dur- in 1863 because when 1864 begins dates are given. We can tell how many joined after the first year. Another thing we wish to mention here is that the minutes say that the Articles of Faith, Church Covenant and rules of Government were adopted before there was an opportunity given for membership. We do not believe that they organized a church in any such way. There could not have been any adoption of these Ar- ticles of Faith if there had not been a body to act upon them. This error makes us believe that the minutes were written by someone after the meeting was over. For the information of those who do not know what is meant by Articles of Faith, Church Covenant, and Rules of Government, we are inserting the ones adopted by Union church in its beginning. No better can be had. The church was a real Baptist church. The men who organized it knew what they were do- 20 ing. The following* are the Articles of Faith, Covenant and Rules : Articles of Faith. 1. We believe in one only living and true God, and that there are three persons in the God head, the Father, the Son, and the Holy Ghost, and these are one in substance, and equal in power and glory. 2. We believe 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 re- cover himself from the fallen state he is in, by his own free will and ability. 5. We believe that sinner are justified in the sight of God, only by the imputed right- eousness of Jesus Christ. 6. We believe, the saints shall preserve in grace and that they never shall finally fall away. 7. We believe that baptism and the Lord's Supper are ordinances instituted by Christ, and that true believers are the only proper subjects thereof. 8. We believe immersion only is baptism. 9. We believe that no person has a right to administer the ordinances, but such as are reg- ularly called and ordained. 10. We believe the resurrection of the dead and general judgment, and that the punish- ment of the wicked shall be everlasting and the joys of the righteous eternal. The following was adopted by the church : We, the members of the regular Baptist church, who having been baptized upon a pro- fession of faith and having obtained letters of 21 dismission, from our several churches, do cove- nant and agree, to give ourselves to God, and to each other, having this day been constituted into a Baptist Church, called Union, we agree to take the old and New Testament as our only rule of faith and practice, we agree to the keep- ing up of this place, to aid in spreading the Gospel throughout the world, to pray for each other, to attend the necessities of our pastor, and to the poor of the church, praying that God in his goodness will bless the little vine, this day established. June 26, 1863. The following Rules of Government were adopted : 1. All meetings shall be opened by singing and prayer. 2. That the supply of the church shall be moderator when present, and in his absence an- other shall be called to the chair. 3. That we have our church meetings once a month. 4. That a majority shall rule in all cases, fellowship excepted. 5. That all members are expected to attend church meetings. 6. That all members are requested to con- tribute to the support of the church, according to their several abilities. 7. That we commune twice a year. J. M. GARRISON, Moderator. Z. D. SMITH, Clerk. The church, as soon as it was organized, pro- ceeded to call a pastor. Elder A. J. Cansler was the man decided upon for the remainder of 22 the year of 1883. He accepted the call and served the church very acceptably during this year. The next question that came before the newly organized body was the association that it should join. All of them were quite a dis- tance from this section, but since many of the members were from South Carolina they de- cided to join the Catawba River Baptist Asso- ciation. A petition was arranged and Brethren C. A. Featherston and Elijah Smith were ap- pointed to carry it to the next meeting of that body.* We do not know where nor when it met, but we hope to find out before this work goes to press. These delegates carried five dollars for minutes. Thus ended the organization of one of the best country churches in North Carolina. All of the saints who took part in this move- ment, together with the preachers and the dea- cons who composed the presbytery, have passed to the great beyond to wait until the other mem- bers of Sandy Plains go over to join them in the Glory World. NOTE. — We feel that we ought to say just a word about Elder J. M. Garrison. His name will not appear in this book any more, and since many have forgotten him, we feel that some mention outside of the mere fact that he was moderator of the presbytery that organ- ized this church ought to be made of him. He was one of the .pioneer preachers of this coun- try. He preached extensively in Mecklenburg, Cabarrus, Gaston, Union and York counties. He was in the organization of Old Howells church in Cabarrus, Clear Creek in Mecklenburg, and * NOTE. — The Catawba River Association met with Providence Baptist church. It had 62 members at this time. Long' Creek joined bv letter from King's Mountain. 23 possibly Independence Hill in the same county. He raised an honorable family. Many of his offsprings live in Waxhaw, or in that commun- ity. One of his granddaughters married a Meth- odist preacher of much ability and joined his church. A few years later they both came over to the Baptist faith. His grandsons have made honorable men. We wish that we might have space to give more of the details of the life of so good a man as James Milton Garrison, but we cannot here. — AUTHOR. 24 CHAPTER HI. WHY THE CHURCH WAS MOVED FROM UNION TO SANDY PLAINS. In writing this chapter we find that many things enter in to make up the real story. We do not claim to know all about this matter, but since we consulted the man who was pastor at the time the church was moved, we believe that we are about correct in our opiinon of the mat- ter. The following seems to be the reason why the church was moved : 1. The Presbyterians had built a new house of worship on a lot adjoining the lot on which the Old Log House stood. They had pur- chased this lot from one Thos. Brandon. Now, since the Presbyterians had taken the lead in this matter and since the Old Log House was so terribly dilapidated that the Baptists could not hold services in it, something had to be done. The only thing that could be done was to build a new house, and do this a new site must be located. 2. The Baptists could not build a house on the old lot because it was too near the Presby- terian church, and because the lot was owned jointly by the Baptists and the Presbyterians. This lot had been given to all protestant denom- inations by one Jacob Rhodes. The land was deeded to Robert Baird, Alexander Rhyne, Ja- cob Lineberger, Isom Ford, and Daniel Ragan. The deed was given February 5, 1845. The Baptists gave the Presbyterians a quit claim deed for this land with the understanding that they assist in the erection of a new house of worship on a new lot they secured about three- fourths of a mile north of the old lot. 25 3. There had been some misunderstanding between the Baptists and the Presbyterians, but this was not the reason they moved to the new lot. The above mentioned reasons, we are sure, caused the move to the new location called Sandy Plains. The next question to arise is when the move was made. Now, we cannot tell the exact date ,but since the new house was built in 1874 and 1875, we are sure the move was made about that time. The land was bought from James T. Glenn for twenty-one dollars, or seven dollars per acre for three acres. The deed was made April 1st, 1874. Now, is it likely that the church was moved before the land came into the possession of the Baptists ? We do not think so. The move was made in 1874 or 1875. We consulted Eld. D. W. Thomasson about this but he did not remember the exact date and the minutes are silent as to the move, the buying of the land and all kindred questions. The next question to arise here is the change in the name from "Union" to that of "Sandy Plains." The name "Union" was given the church when it was built because all denomina- tions worshipped in it, but now that they are separated, a new name must be given. Small things often suggest names and such was the case in the naming of Sandy Plains. The man who built the new house worried terribly about the sand being blown on the lumber he was dressing and dulling his planes. He cursed the "sandy plains." The brethren hearing this so of- ten decided that they would name the new lo- cation Sandy Plains. The house was built by Mr. John Armstrong, the father of the late C. B. Armstrong, of Gastonia, N. C. *The above story is told in the community. It may be true, or it may not be. It is only tradi- 26 tion. Tradition is as good as fact if it is true. * NOTE. — Mr. Armstrong's relatives say the above state- ment is true. 27 THE ORGANIZATION OF SANDY PLAINS BAPTIST CHURCH. The church at Union became very much torn up during the pastorate of Elder Edgar Allen Poe. He did not have good health, so he could not attend his appointments regularly ; then, too, he had some changes made that did not work well. He had the church to leave off Saturday services, and go to twice-a-month preaching on Sunday. This would have worked well if he had made it work, but he did not. He was in such bad health he could not fill his ap- pointments. Elder E. Allison filled out his un- expired time. Elder Allison was much of an evangelist and would have done great good if he had been the regular pastor, but a supply never can do the good a regular pastor can. We do not know how many months he served, but it must have been two, or possibly three. The minutes do not say how long it was. The church does not seem to have had many con- ferences during the years of 1869 and 1870 while Poe and Allison were serving ; therefore, I cannot find out much about what was done during this time. The church may have been without a pastor for several months during this time. Old people say that such was the case. Religion had reached such a low state in the community that the brethren decided to re- organize the church. There were many still houses about, and, as usual, the community was being ruined by them. Many of the mem- bers were getting drunk, and many of them were favorable to the liquor business. The older ones, with the more consecrated, decided that there must be a sifting, and there was the 28 WM. WARREN most careful list made we have ever heard of. The following appears on the minutes of the church conferences: The Baptist church of Christ at Union was re- organized on the 22nd of May, 1870, and the following are terms of the covenant in connec- tion with the original covenant of the church : Whereas, there seems to be a great want of harmony and unity of sentiment on the part of many members of this church, the cause of Christ having materially suffered in conse- quence, thereof, therefore in order to bring to bear all the influence possible in favor of the success of the Redeemer's cause, deems it nec- essary to renew our vows and covenant together to work and cowork with each other in the Mas- ter's cause and in the observance of all the re- quirements of the New Testament made bind- ing upon those who profess to be the children of God by adoption. While every sin indis- criminately is displeasing to God and hurtful to the souls of men, yet there are some that are peculiarly the besetting sins of many who still hold connection with the church and none more so than intemperance and an immoderate use of ardent, spirituous liquors, in order therefore that the church may rid herself of such mem- bers as bring reproach upon the cause by a dis- orderly walk, we as the church of Christ at Union do this day declare that none will be con- sidered members of this church hereafter who do not subscribe to the terms of the reorganiza- tion of the church as set forth in this writing — First, We covenant together to meet at the church at stated periods for the purpose of worshipping God, and that we will keep up regular preaching of the Gospel. Second, We will consider the former deacons of the church as still deacons and duty bound 29 to discharge the duties of that office. Third, Any member that may be guilty of us- ing intoxicating liquors to excess or in such a way as to render him incapable of the regular discharge of his religious and other duties shall be declared no longer a member of the church and that it shall be the duty of the deacons to report any member to the church who in their opinion may not be leading a Christian life. Fourth, We will call no pastor or supply in any other way than in a regular church meet- ing and that by a majority of the members pres- ent, and not then until the church arranges the amount of his wages and the manner in which it is to be paid. Fifth, Any member failing to bear his pro- portionate part of the expense of the church and that promptly shall be reported to the church, and if still found delinquent and re- fuses to pay shall be no longer a member. Sixth, That we regard it as the duty of each and every member of the church to keep a watchcare over each other and report such to the church as may be considered by them as walking disorderly, no member shall be de- clared expelled from the church until they have a fair trial and a vote of a majority of the mem- bers, male and female, shall determine all ques- tions. Seventh, That we regard dancing as a sin and practice that is entirely unbecoming a Chris- tian, therefore, any member who is found guilty of this practice shall be reported to the church and be dealt with according to the nature of the offense. And while we enumerate some of the vices of the day, yet there are many other inconsistent with the character of a Christian which will be brought to the notice of the church on all proper occasions. 80 MRS. W. G. WARREN The Pioneer Baptist of the Sandy Plains Community Eighth, That all of the members of the church that feel that they can live up to the rules here laid down are invited to sign this pa- per, at the same time these regulations are not meant to do away with the rules and regula- tions as laid down in the church book. The above covenant was adopted May 22, 1870. and the following names are signed to it: Names of Males: C. A. Feathherston, W. G. Warren, Elijah Smith, E. C. Torrence, G. A. Featherston, Robt. Gaston, J. P. Ford, J. M. Wallace, S. E. Ford, J. A. Ford, J. W. Smith. Colored : James Lineberger, Milley Wilson. Names of Females: M. R. Warren, M. J. Smith, F. E. Ragan, Caroline McCullough, A. E. Warren, Margret Gaston, Martha Johnson, Sarah Torrence, Frances Bryson, Terrissa Torrence, Mary E. Wallace, Susan Johnson, Albertine Johnson, Mary M. Neagle, S. C. Wallace, E. J. Torrence, Nancy Workman, Elmena Stowe, W. Arm- strong Tarrissa Armstrong, Mary A. Hender- son, M. E. Brison, Elenor Hendrick, Sarah E. Ford, Albertine Ford, Ann E. Smith, Eliza Thompson, M. E. Holland, M. A. Holland, Mary Wallace, Caroline Smith. The above organization seems to have been brought about by Elder E. Davids, or at least he was called to serve after the reorganization was perfected. It is possible that the church did not have a regular pastor during the year 1869 and 1870. If it did not, Elder Davids did not serve but one year, 1870 and 1871. For further information see the biographical sketch of Elder E. Davids. We are not quite sure that we have a correct list of the names of the members who went into 31 the new organization, but we have them as they appear in the old records of the organization. It is hard to tell whether all of these names signed up the day of the reorganization or at some later time. 32 CHAPTER V. THE FIRST CHURCH HOUSE AT UNION — THE OLD LOG HOUSE — THE NEW FRAME HOUSE. We cannot learn when the first house was built at Union, but it must have been about 1845 or 1846. The deed to the land was made in 1845. And as the land was deeded to the Union congregation at this time, we believe that there was a house of some kind erected there about this time. We have not been able to learn who built the house, but since it was called "Union," and since both the Presbyter- ians and the Baptists used it, we feel sure that it was built by the neighborhood. We have not had any information about who first preached there, but from all that we have been able to gather the Presbyterians were the first on the ground and that the Baptists did not come in until about ten years later. The Old Log House was used by both denomi- nations for a long time, but after things began to look better for the Presbj^terians, they de- cided to build a new house, which they did near the old location. The Baptists continued to worship in the Old Log House for many yeais. They had a large arbor in the yard for their re- vivals, but during the winter months they had to use the old house. Finally it became so di- lapidated that it could not be used any longer, and yet some of the old members did not want to give it up. They objected to moving to an- other place to build a new house, but the pastor at that time, who was Rev. D. W. Thomasson, finally persuaded them to move and build on another lot. The new house at Sandy Plains, as it was called when it was moved from Union to the new location was erected in 1874 and 1875. The foreman of the job was Mr. Jack Arm- strong, the same man that built Old Mill Creek church. He was a good carpenter, and seemed to have the luck of building all of the church houses in that section. He did not do all of the work but seemed to have been the general boss. One of the members did a great deal of the work on the new building. This was Elijah Smith. They tell us that he made the seats himself and that he had the lumber sawed from his own timber and that he dressed it by hand and made the seats all by himself. They say he never tired working for the church. He left the impress of his life on the community in such a way that he will never be forgotten. We do not have many men who will sacrifice in such a way as he did. The house they built is not the house as it now stands. It has been enlarged considera- bly since the first building was erected. An addition almost as long as the original one has been erected at the back end of the house. Sunday school rooms have been built to the front, and many other changes have been made in it since it was erected by those old men of the past. The erection of the new frame building was quite a task for the struggling little church. Some said that it could be done, while others said that it could not. Some were very favor- able to it, while others were bitterly opposed to it. Elder Thomasson could not be discouraged, but went on with the job. He canvassed the com- munity himself and secured the most of the money it took to build the new house. He took the work in hand and went right on with it, and had it not been for his indefatigable labors 34 it would never have been erected. The work as it now stands is a monument to his untiring labors and his zeal for the establishment of the Lord's work in that community. It will not be long until a new and more com- modious house will have to be built. We hope that the people may soon realize the necessity of such and that they may undertake it before all of the old set of members die out. They have been so faithful that they can be de- pended on. 5fc> CHAPTER VI. THE PASTORS WHO SERVED SANDY PLAINS FROM 1862-1870. In this chapter we have quite an arduous task to perform because many of the faithful men who preached to the people at Union-Sandy Plains have long since passed to their reward. All of the presbytery that organized the church with all of the early pastors have passed away. There is not but one of those who preached in the Old Log House living today.* This is Elder D. W. Thomasson, who now lives at Rock Hill, S. C. He is getting very feeble, but has taken great pleasure in trying to help us get out this little work. In writing these sketches, we deem it best to divide them into groups. The first group are those who preached before the church became Sandy Plains, the second group are those who served after it became Sandy Plains. By doing this, we can make our readers understand the story much better. Sandy Plains is quite a dif- ferent affair from that of Union. Union had colored members, and many other singular things to contend with that we do not have at all at the new place of worship. The first group of pastors begins with Elder A. J. Cansler and ends with the pastorate of El- der Evander Davids. The second group begins with the pastorate of Elder D. W. Thomasson and ends with the present pastorate. Some may think that we ought to begin with Elder J. A. Webb, or Elder R. P. Logan, but these men did not serve after the meeting place became a church. Webb had no organization * NOTE. — He died May 20, 1923, since this chapter was written. 36 whatever; Logan had the church as an arm of Mill Creek. We have given them due credit for what they did in another chapter, so we can- not give much concerning them in this chapter. They were very worthy men and deserve men- tion as being the founders of the work, but since they had to be mentioned in another chap- ter, we cannot give another page to them. We do not know how long they preached here, but it must have been for three or more years. The church became an arm of Mill Creek in 1858 and Elder Cansler surely did not begin his work here until 1861 or 1862. There must have been preaching here as early as 1855 or 1856. You cannot build a Baptist church in one year. But we must begin the story of the pastors of this church. We are giving all of the vital things we could gather about them. We have done our best to get a photograph of every one of them. Some of them had none, so we cannot give anything we cannot eret. Some had tintypes and they are hard to get good cuts from. We have done the very best we could with this part of this book, and we hope that all who read it may appre- ciate the labors we have bestowed upon it. The first man to take hold of the work in this section as a real pastor was Elder Alexander Jackson Cansler. We do not know when he began preaching at Union, but it must have been 1861, or possibly the fall of 1862, as the church was organized the following June. He is not likely to have planned an organization ear- lier than this. He was called to become the regu- lar pastor June 26th, 1863. The church had the authority to call her pastor at this time. Someone had invited him to come and preach in this community before the organization, and in compliance with this invitation he went. It may have been C. A. Featherston, or William G. Warren. It seems that these two men were the prime movers of the cause in this sction. Elder Cansler continued here until I860. Dining this time much good was done. Cansler was one of the greatest evangelists that ever preached in this country. He seldom held a meeting without someone making profession. The old records show that members joined at every Saturday service. For the information of the younger members of the church, we are giv- ing some extracts from the old records of the meetings held by Elder Cansler. "August, 1863. This meeting was protracted when forty-one joined by experience, and were baptized." This seems to have been the first re- vival this church ever had. The meeting con- tinued from the regular monthly meeting and resulted in the conversion of forty-one people. "September, 1863. Elected Bros. C. A Feath- erston and Elijah Smith delegates to the asso- ciation. Contribution for minutes, $5.00." These men were the first delegates to the asso- ciation from this church. The association men- tioned was the Old Catawba, organized in 1827 and is still in existence, though its territory is somewhat changed. Much of the territory is now covered by the South Fork and the Gaston County. "October, 1863. Granted Sister Ann White and Brother Morris, slave of J. Robinson, let- ters of dismission." These were the first let- ters to be granted by this church. While this is not very important, yet it is interesting to the reader to know how the church started off un- der the leadership of Elder Cansler. "April, 1864. The church met. After ser- mon by the pastor, Sister Catherine Lay was re- ceived by letter from United Baptist church, 38 York District, S. C. Sabbath morning, April, 1864, the congregation met at the pool when the following were baptised : Chambers, slave of J. Riddle ; Solomon, slave of Mar- tin." We give this to show the young folks that the slaves belonged to the white churches. This would seem rather awkward for us today. "July, 1864. The following persons were baptised by Elder Cansler at the Lay stand into the fellowship of the church : Francis Hamil- ton, James Silvy, Mary Silvy." We do not know where the Lay Stand was, but someone told us that it must have been near where the East Baptist church of Gastonia is situated. Sow the seed and they will germinate and bring fruit unto God. "April, 1865. No meeting today. Yankee raid. Our homes were burned, our wives in- sulted, and innumerable damages were done by the raiders." Deacons were not elected until July, 1865. We do not know why Elder Cansler left off this important matter as he did unless it was be- cause of the terrible condition of things at this time. We scarcely had enough men at home to make deacons out of. The most of them were in Lee's army, or in their graves on the battle- fields of Virginia. The clerk has the following to say about the first deacons elected at Union : "June 24, 1865. The church met. After sermon by the pastor, C. A. Featherston and William G. Warren were elected deacons. The church set apart Saturday before the fourth Sunday in July to ordain them." They were ordained ac- cording to the arrangements. They served as long as they lived, and their memory still lives. They must have been good men, and capable of the task assigned them. That our readers may know more about the 39 pastor, we give the following from Logan's His- tory of the King's Mountain Association : Elder Alexander Jacob Cansler was born May 26th, 1825, in Lincoln county, N. C, was a son of Henry Cansler, Esquire, who had for- merly been sheriff of Lincoln county and several times a representative of t&e county in the State legislature. The son was prepared for college at Lincolnton, and graduated from the Univer- sity of the State in the class of 1847. He was intended by his father for the law, but in the providence of God was put under a good influ- ence by the marriage, on September 7th, 1847, of Miss Mary Ann Martin, of Wilkes county, an amiable and accomplished lady and devoted Christian. Suffice to say he was converted, and baptized by Elder Wade Hill, whom he after- wards recognized as his father in the Gospel. He joined the Baptist church of Christ at Salem near Lincolnton,, and was appointed by said church a delegate to the session of the Broad River Association, which convened at Buck Creek church in 1850. He was then a layman, but was licensed to preach previous to the next meeting of the Association, and represented the Salem church as a licentiate ; and was continu- ously a delegate until he joined the King's Mountain Association in 1856. In that year he was appointed to write a circular letter to the churches in the union "on the design of the Lord's Supper and the rightful recipients thereof," which was read before the next ses- sion of the King's Mountain body and adopted. The letter is a very elaborate and comprehen- sive document and worthy of preservation. Elder Cansler was an able expositor, and good preacher. Was a man of considerable bulk — inclining somewhat to corpulency — like all such, he possessed a great deal of humor, 40 and none seemed to enjoy with greater zest the hearty laugh, and usual hilarities peculiar to the annual meetings of the association, which was generally recognized as a pleasant reunion of the brethren of the different churches. Elder Cansler was of German descent, and like many of his ancestry of the "Fader land," he indulged too freely in the luxuries of the pipe. We think that ministers should be "en- samples to the flock" in all good things, and be careful not to set bad examples, for greater the man greater the precedent. And we know that the excessive use of tobacco is an evil. After publishing a newspaper in Shelby for a tin: e, Elder Cansler removed to Arkansas, and died there, February 24th, 1872. His diary shows that he baptized three thousand persons during his ministry. While belonging to the Broad River Association in 1853, he was elected clerk, and in 1854, was appointed to write a circular letter, addressed to the several churches in union on the Fellowship of Churches, which letter we reproduce as fol- lows: Dear Brethren : — The Almighty, in His kind providence, has seen fit to permit us to assem- ble in an associate capacity at the place ap- pointed at our last annual session to attend to the business that may come before us, which should be done with an eye single to the glory of God. Through grace our heavenly Father has seen fit to extend to us a liberal share of His blessings, health and prosperity, and above •all a glorious hope of joy and peace, for which let us ask for hearts of gratitude to Him from whom all our blessings come. According to appointment it becomes our duty to call your attention through this, our an- nual letter, to the subject of the Fellowship of 41 Churches. A Christian church, viewed as an organized body, is a peculiar institution. The character of its members and the principles of their union, the powers and mode of exercise, its organization and design, are all peculiar to itself; — the church of Christ. Every organization involves certain princi- ples on which its existence depends, by the per- formance of which it becomes an independent body. Governments are founded on principles peculiar to their nature. All kinds of societies, whether formed for the mutual improvement of each other in science, literature, or for any other purpose, are constituted on principles pe- culiar to the objects in view. So is the church of God. Though differing from all other, yet is constituted on the principles laid down in the word of God, which are peculiar to the church of God. The English word Church was according to the best authority derived from "Ruriakon," in the Greek language, which signifies "belong- ing to the Lord." It is not used in the English version of the Old Testament, but often in the New, as a translation of the Greek word "ec- clesia," — the primary meaning as an assembly or a congregation, called together for any pur- pose. By examination you will find that this word occurs three times in Acts XIX, where it is used to designate the tumultuous gatherings at Ephesus. and is translated assembly. In Acts VII. 38 it is rendered by the word church, where it clearly refers to the whole body of the Israelites. With these and a few others, "ec- clesia" is uniformly translated church in the New Testament. The prevailing use for the word is to denote a company of Christians. In a few instances it is used to include all believ- ers. As we have shown, the primary meaning 42 of "ecclesia" is church, a select assembly or congregation, being in its nature limited to a local company is, in the New Testament, the distinguishing term applied to a company of believers in Christ. As it has been shown that the word church is an assembly of believers in Christ, we might here add baptized (immersed) believers, and as such we recognize nothing but the Old and New Testaments as a rule of our faith and prac- tice. The instructions of our Savior and His Apostles, illustrated by the practice of the apostolic churches, as recorded in the New Tes- tament, comprise the standing law — the rule — and the authoritative examples to Chris- tians, ministers and churches, through all sub- sequent ages. The churches formed under the ministry of the Apostles are the models after which all others should be formed. True churches are composed of those who have repented of their sins and found peace with God, and have been baptized. This order of the Gospel is a matter of no small impor- tance, though it is almost entirely set aside by the presumed superior judgment of the many Pedo-Baptist Societies. Christ, our blessed Savior, intended that His kingdom should be a spiritual one, and in order that He might be re- ceived by those of like faith when He came on earth, God sent John the Baptist to the land of Judea to prepare a way or people for his recep- tion, and in accordance with His direction he came crying, "Repent ye, for the kingdom of heaven is at hand ;" and those that believed or confessed their sins were baptized. The prim- itive churches were formed of believers only. The three thousand persons, who, on the day of Pentecost, gladly received the Word, became disciples of Christ — "continued steadfastly in 43 the Apostles' doctrine and fellowship, and in breaking of bread and in prayers," and all that believed were together. "The Lord added to the church daily such as should be saved." The churches are always addressed by the Apostles as composed of saints only. "Paul, unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints." Similar addresses were made to the saints at Phillip! ; unto James, and many others. Our Savior warned His ministers and His peo- ple not to receive into church membership nor to the privileges and ordinances of His house unsanctified persons, who live devotedly to worldly appetites. "Give not that which is holy to dogs, neither cast ye your pearls be- fore swine, lest they trample them under their feet, and turn again and rend you." The his- tory of all bodies who have violated this, proves that such warning is needed. Baptized unbe- lievers are aptly compared to dogs and swine ; they have not only trampled church privileges under their feet, but have rent asunder the peo- ple of God more than all the unbaptized infi- dels and pagans together. They are not only to be believers, but they are to be baptized believers, as a pledge of their faith in Christ, as a symbol of their spir- itual change, previous to their becoming mem- bers of the church. The proof on this point is so abundant and plain that those who ear- nestly seek to find out their duty will be led to follow their Savior in the liquid grave. A church composed of baptized believers, who have been regularly constituted with the proper officers, are fully prepared to discharge the duties enjoined upon it. The officers, like the ordinances of the Gospel, are plain and few ; there are but two, — a minister, or bishop, 44 and deacon ; and no church is properly in order until equipped with officers ; and the duties of each of these officers is plainly pointed out and laid down within the lids of the New Testa- ment. Though a church may be composed of believers, and have the proper officers, yet they may be very far from being entitled to the name of an apostolic church ; for they may be un- sound in doctrine, which is altogether essential. The Baptist church at this time is entirely too much divided on doctrine. Some of our breth- ren have stopped Zion's progress by their iron- hearted notions of Anti-Nomianism, whilst oth- ers have fallen into the loose notions of Armin- ianism. Upon these points our officers, espe- cially deacons, should be well versed, in order that they may keep the church clear of these as well as all other unsound doctrines and prac- tices. A church composed of believers, all guided by the same spirit, all looking for the same reward, all standing in their proper places around the camps of Israel, is the most delight- ful sight the eye of man ever beheld ; truly it is "a quiet habitation." Having seen that each church is formed of believers, whose rights are equal by a volun- tary compact, in virtue of which they were en- dowel with equal power, that one church is neither superior nor inferior to another in power and authority, as all the authority comes directly from the Savior, and not from or through any church or churches ; each body is separately accountable to Him for the use or abuse of power. A suitable number of disci- ples for a good cause, and in proper order, may form themselves into a church by mutual cove- nant, and exercise properly the highest ecclesi- astical power, without being connected with or dependent upon any other church. 45 It is sometimes supposed that an association of churches by their representatives in an As- sociation, Synod, Conference, Presbytery or Convention has more power than an individual church ; but instead of this, they have no church power at all. They have no right to receive or expel a single member from any church, or to dictate in the least degree in respect to the doc- trine, discipline, or fellowship of any church. An Association, Convention, etc., has the power to say who shall be associated with them in their deliberations, but no farther can they go. If such were the facts it would deprive the Bap- tist church of the boasted principle of republi- canism ; i. e., all power rests with the people, and it would run our church into the parent error of the high church doctrines, of prelacy and popery, as well as every other form of ec- clesiastical intolerance, with all its train of evils. The real bond of union in a church is love. It was love that drew members together, it is love that holds them in union. This is the element in which they should live and act as a church. The Savior knew full well the princi- ples of church order, and government could not be carried into practice without love, and that directed by knowledge ; nor any other church form of government ; indeed, without love there is no church at all. When He was in the act of departing from His disciples, who were at an early period to be formed into a church without His visible presence, He remarked to them, "This is my commandment, that ye love one another." St. Paul, to the church at Cor- inth, said : "Let all things be done in Charity." "Let brotherly love continue." There is therefore no necessary bond of un- ion between individual members, nor between different churches, but fraternal love. In the 46 exercise of this grace it was customary for prim- itive churches to assist each other by pecuniary aid — by furnishing teachers, and by advice in difficulty. The modern plan of forming asso- ciations of churches, for cultivation of acquaint- ance and mutual love, and for more unity of effort in the cause of human salvation, while the independence of each church is recognized. It is in perfect accordance with this principle, and is of obvious utility. The only object our church could seek any form of union with others, is that of doing them good, or, in connection with them, doing good to the world — in design, in spirit, in doctrine, in love, in their purpose and desires ; the different churches are one — in visible organization, many. And therefore what is injurious to one, is to all. The co-oper- ations mentioned in the Scripture are : 1st. Sending spiritual teachers to assist each other. Such were sent by the church in Jerusalem to the church at Antioch. Acts XL 27; XVIII. 26. 2nd. To administer to each other's temporal necessities. I Cor. XVI. 1-3 ; Rom XV. 26. 3rd. Affording each other advice and as- sistance in cases of divisions and c6ntentions, by which the quiet of the church is aroused and its prosperity endangered. An example of this kind is recorded in Acts XV. in regard to a very important question of doctrine and discipline. 4th. In the spread of the Gospel, this is one of the principle objects of the church militant, and as churches are generally unable to carry on the work separately, a unity of action is nec- essary. We find that the church at Antioch first engaged a church in the work (Acts XIII. 2, 3), and that Paul and Barnabas, as well as others, received their support in part from other churches. II Cor. XI. 8 ; XII. 13-18 ; Phil. 47 VI. 10-18. Persecution was enraged to such a height against the primitive churches that they did little else than establish the principle. From these and many other points that might be brought to bear, we see that churches sustain to each other most sacred and endearing relations. The separate independence of church is no bar- rier to their cordial extension and useful co-op- eration, and should never be so regarded ; but on the contrary in an argument in favor of such co-operation, for no service is as pleasant and profitable and as those voluntarily given. So that were ten thousand churches formed on these principles, to act consistently with their obvious design, they would, for all the purpose of their existence, be as truly one church as they possibly could be, if consolidated into one organized body under the oversight of a bench of Prelates or Popes. May the blessings of Heaven smile upon all in our union. May He guide us into a proper discharge of all our duties, individually and col- lectively, and eventually save us with an ever- lasting salvation, is the prayer of your unwor- thy servant. A. J. CANSLER. October 13th, 1854. We have given the above to show the younger people something from the pen of so distinguished a man as Elder Cansler. The early preachers of this church were among the most learned men of their day. Cansler was a noted scholar, and his father thought would make a great statesman, but the Lord defeated the father's plans to make a preacher of the gospel out of him. It is said that the old man was very much wrought up because his son did not make a lawyer, but a Baptist preacher. He was a strong German Reformed, and of course 48 they have but little fellowship with the Bap- tists. The old man could hardly endure the thought of having raised and educated a Bap- tist preacher. Elder Cansler has many relatives in this coun- try. Among them is a nephew at Charlotte, who is a noted lawyer. We refer to E. T. Can- sler, Sr., of the firm of Cansler and Cansler. Elder Cansler's work at Union was great. He baptized eighty-nine into the fellowship of the church, and set it to going at good speed. Elder Tilmon R. Gaines succeeded him. Elder Tilman R. Gaines (1866-1868) The second pastor of Union Baptist Church was Tilman Rowland Gaines, who was called December 23, 1866. He began his pastorate the following January and continued for two years or more. Several important things took place during the pastorate of Elder Gaines. The first was the appointment of Thos. Wallace to be Elder of the church, whose business it was to look after the spiritual interest of the members. We have seen churches with spiritual committees, and have had deacons to appoint certain of their number to look after the discipline of their churches, but this is the first instance where we have found an elder appointed by a Baptist church. They tell us that he served for a long time, and that he served exceedingly well. Another important thing that Elder Gaines did was to organize a Sunday school the fourth Sunday in March, 1867, being the 24th day of that month. The minutes read thus: "Sab- bath, 24th March, 1867, at nine o'clock this morning, the brethren, friends and children met and organized a Sabbath School," and "Sun- 49 day, April 28th, Sunday school met this morn- ing," and "May 25th," and "Sunday, 26th, the church and Sunday school met and held wor- ship." We gave the above to show that the Sunday school was well organized and was con- ducted as a part of the worship of the church. An important meeting was held during this pastorate. The meeting was continued from the regular monthly meeting until the following Thursday. Ten persons were saved and joined the church, five whites and five colored. They were baptized August 29, 1867. These candi- dates were then taken into the house and seated on the front benches ; then all the members came forward and gave them the right hand of fellowship. Elder Gaines was pastor of Mill Creek while he served Union, and lived at Yorkville a part of the time. The minutes say that he lived at Dallas also. He made the trip either on horse back or in a carry-all.* It was no easy job for him to serve these churches. Elder Gaines was a great Sunday school enthusiast. He did not serve a church long before he had a Sunday school going. During the summer of 1866 he visited all of the churches belonging to the Broad River As- sociation and organized Sunday schools in them. This was the beginning of Sunday school work in this association. He also organized the York Association while he was pastor of the church at Yorkville, and had Union to change its membership from the Catawba River Association to the York in 1868. He was a great projector of modern schemes * A carry-all was a single-seated sulky with but two wheels. 50 ELDER TILMAN R. GAINES The Originator of the Sunday School and plans for the enlargement of the cause. He dreamed dreams, but his dreams often became real. It was Tilman R. Gaines who laid out the city of Gaffney, S. C. He laid it off according to the plan of Philadelphia. He was a great builder in every way. His adventures kept him from accumulating much money, but his works are of such a nature that he has immortalized his name. We give the following sketch of his life from Logan's History of the King's Mountain Asso- ciation, page 282 : Elder Tilman Rowland Gaines was born Oc- tober 27, 1884, in the southwestern corner of Greenville county, S. C. His father, Nathaniel Gaines, was born in Abbeville county, S. C., in February, 1798, and lived to the age of nearly 81, within 15 miles of his birthplace, dying in May, 1878. His mother, Clarissa Arnold, still lives at the homestead, in Anderson county, now nearly 80 years of age. His parents were Bap- tists, his father a minister of the primitive or- der, thoroughly read and deep in the Scrip- tures, belonging to the John Gill or Calvinistic school of Baptists. The subject of this notice was sent to country schools in his youth, taught to farm till 15, then learned the carriage making trade at home in his father's shop, at which he worked till in his 20th year, when he entered Furman University in February, 1854 (Greenville, S. C.), in which he took a thorough literary and scientific course, graduating in June, 1860, after which he studied one session (1860-'61) in the South- ern Theological Seminary, graduating in He- brew and several other branches. Joined the Baptist church (Columbia church) in Green- ville county, S. C, in 1853 ; baptized by his father, Nathaniel Gaines. Licensed to preach in 51 1857 ; preached first sermon 2nd Sunday in De- vember, 1857. Left the Seminary in the fall of 1861, volun- teering as a private soldier, entering Company "A" 16th South Carolina Regiment, in which he served nearly a year. Came home on furlough and married Miss Julia Ellen, one of the twin daughters of Deacon H. G. Gaffney and Eliza- beth S. Gaffney, July 24th, 1862; soon after was appointed chaplain of the 3d Regiment of S. C. Reserves, by Col. C. F. Elford, serving till the Regiment was disbanded. Was ordained to the Gospel ministry in Au- gust, 1862, at the meeting of Tyger River As- sociation. Presbytery: John G. Landrum, Rich- ard Furman, Simpson Drummond, and several others. Took charge of Shelby Baptist church, Shelby, N. C, and organized the "Roberts Fe- male Seminary," at Shelby, in Februaiy, 1863. Voluntarily turned over to Dr. E. A. Crawley the church and school in the fall of 1864, and moved to the neighborhood of Antioch church, York county, S. C, early in 1865, and took charge of said church. He baptized about 50 persons into the Shelby church while pastor thereof, completely resuscitating the church. At Antioch he baptized about 75 persons, and greatly built up the church, organizing a large Sunday school. In 1866 started the "Church and Sunday School Messenger," issuing it monthly for 7 months, but as it was not paying expenses, turned over the subscription list to the "South Carolina Baptist," then published at Anderson, S. C. Began to preach at Yorkville in 1866. Sev- eral were baptized there and a church organ- ized. In the fall of that year he moved to 52 Yorkville and began to build a Baptist church, almost without means, but by traveling North in 1867-'68, and by appeals at home, he raised funds to nearly complete the hull of the build- ing. He then used his own means to plaster and finish it, thus spending several hundred dollars, besides almost entirely supporting him- self and family with his own means. In July, 1869, he commenced the publication of the "Working Christian," a weekly, issued from Yorkville, and in 10 months had a cash paid up subscription list of about 1300. Moved the paper and family to Charleston in May, 1870. and took charge of a city mission, organ- izing a church, and beginning the construction of a house of worship ; but in the summer of 1871, the yellow fever raging in Charleston, he moved his printing office, paper and family to Columbia, where he ran the paper till the fall of 1872, when he sold out the "Working Chris- tian" to C. McJunkin, who, later, sold it to J. A. Hoyt, who moved it to Greenville, S. C, where he still runs it as the "Baptist Courier." It has always been a self-sustaining paper. In 1872 he founded the Palmetto Orphan Home, in Columbia, and turned it over to an able board of Trustees. In 1873 he began the publication of the "Working Man," which he has continued under various names, printing it as a monthly for 4 years in New York, in the cause of immigration. He began his immigration labors in 1873, his object then, and all the time since, being to in- duce manufacturers, mechanics, skilled labor and capital into the Southern States — in which work he was the pioneer, having an office on Broadway, New York, from 1873 to 1879. In person he headed this whole scheme, getting the Richmond & Danville, and Air-Line Rail- 53 road authorities, aided by the Pennsylvania Central Railroad, to put on a system of reduced rate tickets (one and a half cents per mile) in favor of all settlers coming to settle in the South. He published his monthly filled with correct information about the resources of the South, made speeches in the Northern States, issued circlars, and in this way guided thou- sands of people into the Piedmont Belt of the Southern States, being largely instrumental in turning the attention of capitalists to the bro- ken-down condition of our Southern railroads, and showing them the great opportunities for investments in railroad property, lands, mines, etc. All can now see the fruits of such labors in the millions of capital coming South. When Mr. Gaines gave up the ministry and his relig- ious publications, it was doubtless solely for the purpose of devoting his life and energies to the rebuilding of the Southern States, and espe- cially his native Carolina. In all of this work he has probably had the unthankful task of doing the work of a pioneer, and of doing it in his own way. He has had no States to back him, and had even to work up the railroads to see their own interest in helping themselves, by aiding him, but as soon as the work was built up so as it would begin to pay him, the railroad agents assumed control of the scheme and availed themselves of the benefits to be derived, and thus, like all pioneers, Mr. Gaines (al- though entitled to remuneration) was left with- out anything to console him but the conscious- ness of having done a good and unselfish work for the South. We do not know anything about the last part of his life. He has a son living at Gaffney, S. C, but he has not written us anything con- cerning the latter part of his father's life. He 54 may be living, but it is not likely that he is. We cannot get his son, A. B. Gaines, to say about this. Elder E. A. Poe (1869-1870) (This pastorate was finished by Elder E. Allison.) Elder Edgar Allen Poe was called to the pas- torate of Union the 4th Sunday in November, 1868, and took charge the fourth Sunday in January, 1869. He did not give regular ser- vice because of his health. Elder E. Allison supplied for him during the latter part of 1869 and the first part of 1870. He seems to have left the church before the regular meeting in May. The church was terribly torn up at this time. Many of the members had been intoxi- cated and many were practicing immoral things. When a preacher does not give regular service to a church, many evil things are likely to arise. The church did not have Saturday meetings during Elder Poe's pastorate. This had a bad effect. It undertook to have service twice a month on Sundays and leave off the week-day meeting, but it did not work well. The church must have been without a pastor for several months after Elder Poe quit. There is no record of service by any preacher during the year of 1870, and since Elder E. Davids served the church during the year of 1871, we are led to believe he began his work during the latter part of 1870. The old members say that the church was without a pastor a long time during the old organization's existence. We believe that it was during the year of 1870. Elder Edgar Allen Poe was born in Chatham county, N. C., April 4, 1829. He professed faith in Christ and was baptized into the fellowship 55 of Old Rock Springs church near his home sometime in his early life. We have not found the exact date of his conversion, but it must have been while he was a mere lad. He attended Wake Forest College and grad- uated from that institution in the early sixties. He was ordained to the full work of the gospel ministry at Wake Forest, N. C, December 9th, 1860. The presbytery was composed of the following brethren : W. L. Brooks, Samuel Wait, Thomas Stradley, W. M. Wingate and Wm. Royall. He was married to Miss Elizabeth Corpen- ing December 23, 1860. To this union ten chil- dren were born — six girls and four boys. He served several churches in Gaston county. When he preached at Union, he seemed to have lived in Dallas, N. C. If so, he must have served Dallas and Long Creek, or one at least. He and Major W. A. Graham were the only graduates of any college in the Catawba River Association. Elder Poe was quite scolarly, and wrote some very interesting history. Among his writings is the history of the Catawba River Baptist Association which was read during the session of the Association which met with Un- ion Baptist church October, 1867. This his- tory was printed in the minutes of that session. After a lapse of forty-one years, he revised the sketch of the association and wrote it down to 1889, but this part of the history was never published. Someone ought to secure the man- uscript and have it put into book form. It is valuable information. Elder Poe spent his last days in the moun- tains of North Carolina. He held his member- ship with Glen Alpine Baptist church. He died November 15, 1910, at the age of eighty-one years, seven months, and eleven davs. 56 ELDER E. A. POE He may not have been as successful as some preachers, but he did an invaluable work, and a work that will remain when long and wasting" years have passed away. Elder Evander Davids (1870-1871) Possibly no more important character ever preached in this community than Elder Evan- der Davids. He was a pioneer school teacher also. His daughter, Miss Bettie Davids, taught with him while he was pastor at Union. His pastorate meant much to the church at Sandy Plains. The church had recently been reorgan- ized, and needed a strict disciplinarian. Elder Davids seemed to have been such. The min- utes of the church conferences held during his pastorate are fine. He was very exact in his records. If we had men of his type to care for our records, no historian would ever have any trouble in arranging historical matter. We were quite fortunate in securing the mat- ter concerning Elder Davids. It was an acci- dent, but a very pleasant one. One day we called Mrs. H. B. Moore over the 'phone to ask about Elder E. A. Poe. While talking she asked if Elder Evander Davids did not preach there too. This was the beginning point. She is a granddaughter of Elder Davids and secured all the records and photographs for us. This was a long sought joy. We had heard of Elder Davids for many years, but could never learn much about him. He was in the organization of Old Howells church in Cabarrus county, and was remembered there by many of the old peo- ple, but none of them could tell whence he came, or whither he went. We are glad to have been able to secure the following from the pen of one who knew him well. The following lines 57 give the information we want at this time : This aged servant of God died at Taylors- ville, N. C, August 7, 1898, in the eighty-fifth year of his age. He was born in Marlboro county, April 1, 1814. He was baptized into the membership of the Old Saw Mill church in June, 1831, by the Rev. W. Q. Beattie. When the Saw Mill church changed its site and be- came the Baptist church at Bennettsville, Evan- der Davids was one of the members, then a young man. He was ordained to the ministry by the Bennettsville church, December 26, 1841. That is a longer time than most of us will spend in the service of the Master — a member of the church sixty-seven years, and a minister of the gospel fifty-seven years. In the early hours of Sunday morning he fin- ished the journey and entered into rest. His daughter writes : "He had been declining for some time, but he was not confined to his bed more than twenty-four hours. His mind was perfectly bright and clear to the last. He said that it was remarkable that his body was so weak and his mind so clear. His pastor visited him a few days before his death. He talked freely with him and spoke of your sainted father and told him of his last letter in which he (your father) concluded by saying, 'I am stand- ing on the shore awaiting the Pilot's call. Let us be faithful.' ... I asked him a few hours before he died if he was suffering ; his reply was : 'Not a pain, not a waver, not a doubt. I enjoy the sweetest rest and the sweetest sleep, and there is but one thing that troubles me, a world lying in sin, but I suppose it is all right that I should feel thus concerned.' " Thus qui- etly and sweetly this old soldier fell on sleep. He was a good man, he loved his Lord, he be- lieved in his Lord's people, he had a very tender 58 ELDER EVANDER DAVIDS affection for his brethren in the ministry and in them he had implicit confidence, and in his last days he loved to speak of the noble men who were his associates in the ministry in his earlier years. Bro. Davids belonged to the well known Da- vids family of Marlboro county. The Davids were among the early settlers of the Pee Dee section. The family record goes back through several generations in Wales before the coming of the first two to this country. Many descend- ants are to be found in Marlboro, S. C, and in Alabama and Mississippi. The Davids and their connections will figures largely in the his- tory of the Baptists of the Pee Dee section. Be- sides a number of deacons, three ministers of the gospel have come from members of the Da- vids family, — Evander, the subject of this sketch, the late B. C. Lampley, and E. P. Eas- terling, of Marlboro, pastor of Tatum, Gibson Station, and Bruton Fork. Evander Davids taught school and preached in Marlboro county when a young man, though the most of his ministry was spent in Chester- field county. He was never considered a re- markably strong preacher, or popular as a speaker. He was a man of deep piety, and did much good in Chesterfield county as a colpor- teur and missionary. For a number of years previous to his death he had no regular charge. A few days before his eighty-fourth birthday he wrote : "Experimental religion is the theme of my life now that I have but a few more days here. The happier thought now to me is, when the good old ship arrives I will be ready to step aboard. . . . No one on earth has greater reason to praise God always than I. The apostle Paul could speak of the unfeigned faith of his son Timothy, which first dwelt in his 59 mother and grandmother. It is my privilege to say that my faith, so bright and strong, has come in a like line. In addition to this blessed ancestry there is yet another glorious help much in favor of my beloved days and in the begin- ning of my ministry, namely, the worthy band of ministers, such as the Furman family, Camp- bell Stubbs, my spiritual father, W. Q. Beattie, Robert Napier, John Culpepper, who was al- ways ready for any emergency, the gentle and persuasive J. O. B. Dargan, and my sainted brother, J. A. W. Thomas. Let me say in his last words, 'Let us be faithful.' " Our aged brother lived to see all the asso- ciates of his early ministry, the brethren whom he so loved and admired, pass away. He was the last one of the noble band of ministers who filled the pulpits in the country of the Pee Dee. He represented a glorious past and a splendid generation. But while he loved to exalt the virtues of those men and the glories of that time, he rejoiced in the growth of the kingdom and the improvements of our present times. At the dedication of the new and beautiful house of worship at Bennettsville, his old home church, he sent loving messages of greeting and congratulation. He remained in sympathy with the work and workers of his times. In a ripe old age he has been gathered home to his fathers. I am glad to pay this feeble tribute to a man of God who came into my parents' home in my childhood days, and the bare mention of whose name brings up happy recollections of many good men and women who loved the Lord, who honored His name and who have passed into the great beyond. And we would honor their memory and keep their names in everlasting re- membrance. 60 This writer is one who knew him well. The following poem tells of his conversion. We secured this in his own hand writing. Christian Experience in Verse and Song. Amidst the vernal season, As forth I roved abroad ; The flowers addressed my reason, And pointed me to God, The birds in sweetest concert, With nature joined their lay, All pointing- out Christians Combined in Jesus praise. While thus my soul was feasting, On nature's richest bloom, A withered blossom falling, Proclaimed my dreadful doom, It seemed in solemn silence, To say, "I bloomed in vain." Just such was my condition, Thou frail and fruitless man. The stricken deer that's wounded, Forsakes the playful herd, 'Tis thus the mourning sinner, Retires to seek the Lord. Adieu, to old companions, I bid you all farewell, Believe me you are sporting Upon the brink of hell. Unfit to be with Christians, Afraid to live in sin, Alone in vails of sorrow, I roved in grief and pain. Just like the leprous Hebrew, Excluded from the rest, Of God and man forsaken, 61 With sin and guilt opprest. I looked around on others, And saw their sorrows, Their tender hearts were melted, And tears flowed from their eyes, But like the nether millstone, My heart was unimpressed, I feared I'd no conviction And never should be blest. No longer for conviction, But for conviction I To God addressed petition And raised my mournful cry; I read the word, heard preaching But all appeared in vain, The object I was seeking I never should obtain. At length when far retired Beneath a shady grove, The place I well remember, It was a place of love, As prostrate I was lying, Forsaken and forlorn, And unto Jesus crying, My soul was upward borne. God's word address my conscience, I did not hear a voice; "I am the door to favor, Believe in me, rejoice, The way to God the Father, The truth and all that's good, Believe and be baptized, Behold the way to God." I now obtained repentance, 62 Was humbled to the ground, Was thankful unto Jesus, With trickling sorrow drowned ; How freely would I praise Thee, Thou glorious Prince of peace, But I was too unworthy, The work is all of grace. All glory to my Saviour, I give thee all my heart, Lord, I am thine forever, And thou my portion art, My load of guilt was banished, My fear of hell was slain, But still I felt unholy, And so I yet remain. The church appeared like Eden, All dressed in vernal bloom, And oft I thought of Jordan, The Saviour's watery tomb, But I was too unworthy, With holy saints to join, My heart was so polluted, My prayers all mixed with sin. Thou ever blessed Saviour, I often did exclaim, If thou hast shown me favor Be pleased to make it plain, If I am unconverted, My load of guilt revive, Or if I am a Christian, The blest assurance give. At length I followed Jesus, Was laid beneath the stream, United with his children, . Rejoicing in his name, 63 And though I've many conflicts To meet upon the road, I try to do my duty, And leave the rest to God. The following letter accompanied the above poem: To Ina and Fanny Moore, my dear grand- daughters, you see I send to you the Christian experience in verse and song as you are both experts in music. I thought this would be quite new to everybody. You know Bonepart's Re- treat from Moscow, once was most popular, also General Green's March, Chapel Hill Sere- nade. I do hope you great success in your life. It's possible for young minds to reach points of almost enviable eminence when backed by un- tiring efforts. How often have I known the young aspiring mind to reach a most happy state of eminence from far greater difficulties than either of you have to encounter. Let your motto be : I will by God's Help. With such decision victory is sure. I want you to say to Betty not to trouble her mind too much about clothing or anything to me sent, as I wish her to supply her own wants first. I feel it's no disgrace for me to wear old patched clothes, shoes, or old hats. First meet her own necessi- ties or wants. Jane's work is now intensely hard, four hands helping her. The excitement for the close of our school the last of May is at this time beyond anything we have ever had. The three dress makers here are full of work. I would be glad to see all once more in life, but I make no calculation that I will ever be blessed with such a privilege again on earth, but you must all remember this life is not all, it's only a small beginning of the time alloted us to be, or exist. 83 years, as will soon be to me, and 64 what is it? As a tale told, a vision of the night. I am living every day as if the last, my family, my comrades, my generation are all gone. Ere you are aware the plowshare of time will furrow your cheeks, the same working will plant gray hairs upon your heads. We are all put here for a purpose, while here we must try to live. The work I do now is with great difficulty from the afflictions of my body. Today my sufferings were so great I was obliged to lie down for ease. Tell Owen his present sent me is yet highly appreciated, and will be as long as I live. My best respects to all, and I do most sincerely hope peace and prosperity to all, for it's the greatest pleasure to me to hear and know all are doing well. If it is to be my lot never to see any of you any more in time, may it be my lot to greet all in Heaven. Read carefully the experience. God bless all. E. DAVIDS. And the following letter: Taylorsville, N. C. Dec. 26, 1896. Dear Children : You will all read these lines with more in- terest than common as this is the birthday of my license in the ministry. Today 55 years ago I was at Bennettsville with a band of members that were worthy, such as John Terrel, the lovely deacon, Matthew Henstis, Uncle Jersie David, Abner Brislew, ministers W. Beattie, my spiritual Father, and C. Stubbs. Father and mother were then active in life. Nine of their children were then living with myself. Wil- liam had not gone through his studies. Mary Ann McKinnon was yet single. I taught school that year near the old Ellerby Mills. Sophrania and James Hinds boarded at Father's and went 65 to school to me. Phil Crosband sent four chil- dren, Alex, Catherine, Danny and Ann. I was told by the parents that Ann was four years old. She proved herself to be very smart. Phil seemed to form quite a tender regard for me, but I was always fearful of him. That year Alexander and his wife came to see us in Marlboro about August. I went to Beaver Dam on Sunday to fill the appointment of Brother Stubbs, the pastor. I reached home on Sunday evening. As I went into the piazzo who should greet me with a large red apple but Elizabeth Hinds, dress in a black spotted slik dress. There was a motive unseen to me at the time, but nine months from the 26th of December, 1841, that same apple laid the foundation for a union in marriage the first of September 1842. That year I travelled as a Missionary through Marion, Harry, and down near the Sea Coast. Never was two united in marriage more agree- able to spend a happier life. Years previous to her death she seemed almost restless to go to see her old home, a thing, I think, forbode the end of life as we know the scholar or stu- dent goes through his studies gets the diploma the mind is turned to home. What I have said in the foregoing is now fresh in memory. The preachers on that occasion, Deacons with all the members then present, with the citizens of the country, black and white are gone. The places are filled with another generation. Of my own famliy all are gone but the writer, lan- guage is now too meager to tell felling ade- quately. Then business was no burden, life was before me, but Oh ! how now, for want of strength and physical powers, trifles then are burdens now with life behind. There is a con- stant rising and falling with the family of man, a coming and going all the time. G6 MISS BETTIE DAVIDS The above shows the trend of mind the old preacher was in when he was at the end of his toilsome journey. He labored hard with but little remuneration, but his reward will come by and by. His name may be forgotten, but his labors will live forever. He was a great man. Yet but few ever realized his real great- ness. 67 CHAPTER VII. THE PASTORS WHO SERVED FROM 1871-1923 — THE NEW DAY FOR UNION — THE OLD SYSTEM PASSES AWAY. The Pastorate of Elder D. W. Thomasson (1871-1880) Elder Thomasson took charge of Union Bap- tist church under the most tiying circum- stances. The membership had run down, the old log house was dilapidated, and the organ- ization was nearly gone. The older members were getting very feeble and could not put themselves into the work as they once did. El- der E. Davids had been preaching and teaching for some time, and his work had done much good, but the pedobaptists had built a good house of worship, leaving the old log church for the Baptists. This gave room, but did not add impetus to the Baptist cause. Elder Thom- asson did not falter though it was a tremendous job. He went at the task with faith and deter- mination, and he succeeded. The present church is the results of his labors. We are sorry that the records are so poor during his pastorate. Only two minutes of conferences held during his pastorate are to be found. The first conference held after his pastorate began has an insignificant minute, and there is just one more very short one of some transaction of the church. The minutes are fine up to his pastorate, and they are very good during the pastorate of Elder J. F. Morris, who succeeded him. We went to Rock Hill, S. C, during the spring of this year to see him about this work, and had it not been for this visit, we could not have given much about this im- portant period in the life of this church. His 68 ELDER D. W. THOMASSON First Pastor of Sandy Plains memory was pretty good, and he knew where other information was that we could rely upon more than memory- He obtained the minutes of the old York Baptist Association which en- abled us to get much very valuable information. Though we wish that we had some of the min- utes written when the church was moving from the old meeting place to the present location. Nothing is said in any of the minutes about the new house being built, or why the location was made. The only thing we have to rely upon in this is Elder Thomasson's memory, but it is per- fectly clear on this point. As we are giving a chapter on the building of the houses, we will not say more here. Elder D. W. Thomasson is the only pastor living who preached at the old Log Church at Union. He served there for some months be- fore the new house was built. All the others have passed to the Great Beyond. The follow- ing is a sketch of the life of Elder Thomasson : Elder D. W. Thomasson was born in York county, S. C, January 8th, 1841. He grew to manhood before the Civil War and was active in church work. He was converted in 1856, or 1858 — he cannot give the exact date — but it was sometime before the war between the states as he was preaching considerably before that awful struggle. He was baptized by El- der Joseph Suttle* at Union church, York county, S. C. He was ordained to the full work of the gospel ministry in 1867. The presby- tery was composed of Elders T. R. Gaines, J. M. Garrison and the deaconship of Union church. He began his education in 1860, but the war came on and every red blooded young man wanted to do his part. Young Thomasson, like * He died of bloody flux while pastor at Union. 69 the others, wanted to show his loyalty to Dixie, so he volunteered at the beginning of the con- flict and served until 1864. He served as chap- lain during the time he was in service, but was not a regular chaplain. He supplied for the older preachers. He held prayer meetings with the soldiers, and rendered spiritual service in every way he could, but he stood with the boys behind the breastworks where he received two severe wounds. He received the first wound at Sharpsburg and the second one at Petersburg during the terrible blow up that all of the Con- federate soldiers remember so well. He was in Company E, 17th South Carolina Volunteers. After the war was over, Young Thomasson entered school again and stayed in school, both as pupil and teacher, for a number of years. He attended the Southern Baptist Theological Seminary during the year of 1867. This train- ing was worth much to him during all of his ministry. Time spent in preparation is never lost. During his active ministry of fifty-three years, he served the following Baptist churches : Union, S. C. Mill Creek, Sugar Creek, Sandy Plains, Belmont, Independence Hill, Cherokee Avenue, Gaffney, S. C., Gastonia, and several other churches we have not been to learn the names of. He served twenty-nine churches all told. He built or repaired twelve church houses, and assisted in the organization of four- teen churches. Brother Thomasson was a constructionist of the best type. He undertook things to accom- plish something, and he usually did. True, he was a good, sound preacher of the Gospel, but he was a much greater builder than a preacher. He was loyal to all of the objects of our con- vention. He never shirked a single duty, but 70 always stood by the guns whatever the fight may have been. Ke was the young preacher's friend, and did all he could to get young men to answer the call of God to work in his ministerial vineyard. He was the first preacher to draw us out when we came back from college. Well do we re- member his coming to us while we were sitting in a buggy with some old friend at Independ- ence Hill, Mecklenburg, and said, "Charlie, you much preach for us today." We said, "No, we just cannot, not now." To this he replied, "Well, then, I shall depend on you for tonight." And he did. This was the first attempt at the task we have followed for these thirty and more years of imperfect service we have tried to render unto our Savior and Lord. Brother Thomasson was twice married. His first marriage was to a Miss Finley, who lived near Belmont, N. C. He was teaching at the Jingles School house at this time, which was sometime during 1865. Three children were added to this union, but two of them are dead. The only one living is a son who now resides at Fort Mill, S. C. The second marriage was to a Miss Wiley, who lived near Pineville at the time of her mar- riage. The marriage to her was February 23, 1876. Six children were added to this union. All of them are living. The oldest one is sec- retary to the pastor of the First Baptist church, Rock Hill, S. C. He has another who has been a faithful missionary to China for a number of years. She has rendered some of the most faith- ful service any missionary ever has. Her health gave way on her for some months, but by prayer and faith in God she recovered and is strong and vigorous now. Her work in China is of untold value. 71 Elder Thomasson is still active for a man of his age. He still loves the old message, and never tires of talking about the achievements of the past years. May he live long to bless his race and generation. Elder J. F. Morris succeeded him as pastor of Sandy Plains. We are sorry to note that before the above sketch of Elder Thomasson went into print, he passed over the river. His daughter, Miss Flor- ence Thomasson, in reply to a letter we wrote concerning her father's death, had the follow- ing to say about it : "For a week or two before his death he seemed unusually well and had enjoyed visits to York, Pleasant Valley and Charlotte and, as had been his custom on good days, had that morning walked down street and returned about one o'clock with someone who was driv- ing out that way to dinner. "After dinner he rested and had sat on the piazza most of the time reading until my mother went out to call him to supper when he met her in the door and told her he was sick. He seemed to have an attack of acute in- digestion and suffered intensely until the doc- tor could get there and relieve him. Dr. seemed to think there had been a slight stroke of pa- ralysis and the undertakers tell us (this we have not told my mother) that there was inter- nal hemorrhage. He scarcely spoke except to express pain, and died a few minutes after one o'clock in the morning, May 20, 1923. "The funeral was preached at five o'clock Monday afternoon in the First Baptist church at the request of a number of friends who felt it most appropriate in consideration of the large work he had done in the county and surround- ing country. Dr. L. R. Pruitt, of Charlotte, and 72 Rev. M. L. Kesler, of Thomasville, conducted the funeral service in compliance with a re- quest of my father's made several weeks ago. The floral tributes were beautiful, the service simple as he would have liked it and he was laid to rest here in Laurelwood Cemetery." This means the going of the last of the pas- tors who served at the Old Log Church house. He leaves a wife and several children. Elder Philip Ramseur Elam 1878-1881 There are practically no records of the work done by Elder Elam at Sandy Plains. But one, or possibly two things are said of him. If we had to depend on the minutes for this sketch we would not have very much. We could know that he had served there and that would be all there is to it. Fortunately, we came into pos- session of the data in another way. His son, Mr. W. B. Elam, who lives near Mount Beulah Baptist church, gave us this valuable informa- tion. Many of the relatives of the former pas- tors would not answer us concerning their work, but some have been very kind about it, and Brother Elam is one of the kind ones. Elder Elam's pastorate at Sandy Plains seems to have been a very quiet one. Not many no- ticeable things took place while he was there. There seems to have been no additions by bap- tism and but few by letter. He quietly preached the word and left the results with the Lord. Some men sow, while others reap. Elder Elam seems to have been one of the sowers rather than a reaper. He assisted Elder J. F. Morris in a meeting several years after his pastorate had ended. They had a great revival and many united with the church. Brother Elam seemed humiliated because this had come about, but 73 Brother Morris told him that one sowed and an- other reaped, that while he was pastor he sowed the seed and now the crop had been gar- nered. A full account of the meeting may be found in the chapter on that subject. We secured the following sketch of Elder Elam's life from his son : Philip Ramseur Elam was born in Rutherford county (now Cleveland), N. C, March 12th, 1832; converted and joined the church in 1848, in the 16th year of his age; licensed to preach by the New Bethel church, September 15th, 1854, and was chosen delegate to represent said church in the session of the King's Mountain Association in 1855 to 1860 inclusive. About this time he volunteered in South Carolina, and was at Colonel Anderson's surrender of Fort Sumter. He afterwards volunteered in Colonel Conley's 55th North Carolina Regiment, and in the engagement at Gettysburg was wounded and captured by the enemy and was imprisoned nine months at Johnson's Island, Ohio. He was a lieutenant of his company and was wounded in front of Petersburg, Va., August 5th, 1864. After which he returned home and represented his church in the session of the Association 1865-'66-'67. In 1868 he was married to Mrs. Mary Craw- ford and located in the Bethlehem section near the town of King's Mountain and served said church as their pastor for more than twenty years. Later, when Patterson's Grove church, in the same settlement, was organized, he served as their pastor for a number of years. He was a kind and accommodating neighbor and his sympathetic heart was always open to all mankind. These long pastorates in his own neighborhood show the esteem and confidence in which he was held by his home people and 74 REV. P. R. ELAM carry with them their own eulogy. While min- isterial work was the serious business of his life, he was a hard-working tiller of the soil. He was not afraid of work and counted honest labor honorable. Few beings have gone through the privations and toiled as he did without dropping into a narrow groove. But while he knew not what idleness was, always taking a deep interest in public affairs, and more, never allowed his mental needs and spiritual wants to be neglected. Although a poor man, he did a great deal of pastoral and missionary work. His churches were scattered over a half dozen counties and he has many, many seals to his ministry. The First Baptist church at Gastonia was con- stituted by a presbytery consisting of P. R. Elam, C. Durham and D. W. Thomasson, and the 28th of April, 1877, P. R. Elam was chosen pastor and served the church as same as late as 1880. He preached for some time in the C. & N.-W. depot and made the prophecy that some day Gastonia would be as important a city as Atlanta. While he had deep denom- inational convictions, he was in no wise narrow and sectarian. He always attended the annual sessions of his associations and had the honor of preaching the introductory sermon con- ferred upon him more than once. But, why remark about the religious side of his life, is not his w r ork and sacrifices a sufficient commen- tary ? On the 15th day of February, 1901, while from home, he contracted pneumonia and on Sunday, the 24th, at seven o'clock, he drifted out into the great beyond at the age of 69 years. Elder J. F. Morris 1881-1888 75 Elder John F. Morris served Sandy Plains for seven years and was loved and honored as but few pastors are. The people still remember him and speak of him as one of the most suc- cessful pastors the church ever had. Many things were done during his ministry at this place. He re-organized the Sunday school and put many things to going that had about died out. He was quite an evangelist ; because of this many were added to the church. Possibly one of the best meetings the church has ever ex- perienced was held by Elder Morris and Elder P. R. Elam. As there is another chapter on that subject, we are not going to say much about it here, but it deserves some mention here even if it is spoken of extensively at an- other place. More than sixty members were added to the church in this meeting. The en- tire community was stirred as never before un- less it was when Elder Cansler held the first great meeting the first year of the church's ex- istence. Morris had a soul on fire for the lost, and his preaching showed that he meant all that he said. Members were added all along. His ministry still lives in the minds of many of the members of the church, and as long as those live whom he served, he will be loved and hon- ored. Morris is dead but his works do follow him. The following appeared in the History of the South Fork Association Rev. J. F. Morris was born September 6, 1852. He died July 14, 1899. His early op- portunities were meagre. He labored for his daily bread and established early in life a repu- tation for honesty of purpose and trustworthi- ness of character. He married very young, and the care of a large family hindered his prepara- tion for the ministry. His conversion occurred August, 1870, after 76 ELDER J. F. MORRIS - 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 na- ture to convince the most skeptical. He went into the work of the Master, as he had ever con- ducted 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 1 873. He was ordained during the year 1881, at Fellowship church, which is now Belmont. The presbytery was composed of Elders Thomasson and Covington. His full time had been taken by the churches sometime before he was or- dained, and, with the exception of one year, it remained so until his career ended in this world. To no man does the Association [the South Fork] owe more than to him. His labors were confined principally to our borders, and the unanimous verdict of the churches is that they were abundant and fruitful. He has served one-third of our churches as pastor; has been missionary at numerous stations and has estab- lished 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 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 perni- cious effects ; then 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 cour- 77 age 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 re- finer 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 sal- vation 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 Jon- athan ? For some time previous to his last illness, his friends observed a ripening of character. He sometimes intimated that his days were num- bered and his time near its close, but not one was prepared to realize that he must cease to be among us so soon. Several years before his death he lost one of his legs because of some bone disease he had contracted. This greatly handicapped him during the latter part of his ministry, but he did not give up until he had to lay down the work- ing tools of life for the crown the Lord had pre- pared for him on the shining shores of sweet deliverance. He still lives in the lives of those who knew him at Sandy Plains, and will live as long as he is remembered. Elder W. B. McClure 1888-1889 Elder W. B. McClure was pastor for one year. He was called September 2, 1888, and served until December, 1889. He served under great disadvantages. He did not have a con- veyance at this time. He had to depend on his 78 ELDER W. B. McCLURE MRS. W. B. McCLURE REV. C. F. FELMET friends and the brethren for conveyance. Some- times he had to walk, but we are glad to say that the Lord has greatly blessed him since his pastorate at Sanely Plains, and now he is one of the most independent men in our association. He has embedded himself in the affection of his brethren until there is no more greatly loved preacher than Brother McClure. He has been serving Hickory Grove, Lawing's Chapel and Macedonia for many years. His wife is very feeble now, but he is as vigorous as a boy. Long may he live to serve his people. His home is near Alexis, N. C. He lives where he was born and reared. He is a great expounder of the Truth, and is a man with so much real old time horse sense that the whole community goes to him for ad- vice. The sorrowing go to him for sympathy, the bereaved for comfort, and the unwary for wisdom. He is the prophet of his community. Though sixty-two years old, he is as vigorous as a boy. He can still preach like a Jonah and sleep and rest as David. Elder C. F. Felmet 1889-1890; 1906-1910 Elder C. F. Felmet was called to the pastor- ate of Sandy Plains December 8, 1889, and served one year. He was called a second time Wednesday before the third Sunday in Octo- ber, 1906, and served until 1910. There is no further record until the pastorate of J. J. Beach. Brother Felmet has been dead for sev- eral years, but we have not been able to get any data concerning his birth, conversion, edu- cation, work, or death. We have had a hard time to get people interested enough to answer our letters. We have tried to get the informa- tion necessary to give a full account of the life 79 and works of all the dead pastors, but we have failed in some instances. We secured his photograph from Mrs. W. E. Beatty, or we could not have had the cut we present in this book. Elder J. M. Bridges 1890-1891 Elder James Monroe Bridges did not serve this church very long, and does not seem to have had very great success during his pastor- ate here, yet we cannot tell. No man can do much with a church in one year. He was a good man ,and an earnest preacher. We have not been able to secure a complete record of his life, although we have endeavored hard to se- cure it. We have written to several of his rel- atives and fellow laboreres but none of them would reply to our letter. We are sorry that so few are interested in the histoiy of our de- nomination, or our old preachers. The King's Mountain Association history has the following to say about him, but this was written when he was but a boy preacher: Elder James Monroe Bridges was born April 1, 1847, in Cleveland county, N. C. In 1868 he married Miss M. E. Beam, who proved to be a great help mate to him in his early labors. He married a second time, but we are not able to give the name of his wife. He joined the church at Beaver Dam and was baptized in 1872. He was licensed in 1873, and ordained to the full work of the ministry in 1874. He had to struggle hard for an educa- tion, but was largely successful. He obtained the best part of his education under Prof. King, at Shelby High School. He was an earnest expounder of the word of Life. 80 ELDER B. M. BRIDGES REV. J. C. GILLESPIE 1902 We have not been able to learn when he passed over, but it has been several years since. He is remembered well at Sandy Plains. Elder B. M. Bridges 1891-1901 Elder B. M. Bridges succeeded Elder J. M. Bridges as pastor of Sandy Plains. He was called November 19, 1891, and served continu- ously for ten years. His pastorate was rather quiet, but meant much to the church. We can- not give as much about this as we wish that we could. Brother Bridges is still living at Latti- more, N. C, and seems to be in the very best of health. The above is a good picture of him. We wish that we could give more about his pastorate, but we cannot. James Gillespie 1902 Elder James C. Gillespie Was called to the pastorate of Sandy Plains the fourth Saturday in December, 1901, and began his pastorate January, 1902. He served just one year, be- ginning with the calendar year and ending the same way. Nothing of much importance was accomplished during this time. Gillespie lived at Waco while he preached at Sandy Plains. He says that the church was passing through some severe trials during his pastorate. All churches like our homes have cloudy days as well as sunny ones. While nothing spectacular took place during his pastorate, yet he is very pleas- antly remembered. Gillespie is a faithful expounder of the word of God. He is a tender preacher with his heart on fire for the lost. While not a great evan- gelist, he has held some very great meetings. We are glad to say that he has a son who is a 81 very promising young preacher. He has been a student at Mars Hill College for some time. He bids fair to be one of the best young preach- ers of the state. Brother Gillespie is now living at Boiling Springs, N. C, and is serving a country field around that place. Elder J. A. Hoyle 1903-1907 Elder Jacob A. Hoyle was called to the pas- torate of Sandy Plains the fourth Saturday night in September, 1902, to begin the follow- ing year. Nothing of great importance took place dur- ing his ministry. The following account of his life and death may be interesting to our read- ers : Brother Hoyle was born in Burke County, N. C, on the' 21st of March, 1850, and died October 3rd, 1918. He was nearly to the sixty- ninth milepost in life. At the age of nineteen he was married to Miss Ellen Crowder and to this union were born seven children. He was married the second time to Miss Carrie Beatty, who, with four chil- dren, survives. He was converted under the preaching of Brother A. C. Ervin in August, 1880, and bap- tised into the fellowship of Mt. Zion church. He was licensed in March, 1881, and was or- dained to the full work June 16th, of the next year, by Brethren T. Dixon, A. L. Stough and G. M. Webb. When a young man in the ministry he did much preaching at mission points and built up the cause in destitute places. He had been greatly blessed as the introducer of Baptist doc- trines into communities, the organization of REV. J. A. HOYLE REV. J. J. BEACH 1910-1916 churches and the building of good houses. He built more church houses and baptized more members than any minister that has labored in our bonds. He served churches in Catawba, Lincoln. Cleveland, Burke. Gaston, Mecklen- burg, and many other adjoining counties. Brother Hoyle did great work in his early ministry as a pioneer preacher. He did much of his preaching under arbors, in school houses, and dwelling houses. For this mission work he received very little compensation. He pre- pared the way for many churches that are now strong organizations and are now doing much for the cause of Christ. Though many of these church houses have given way to nicer and bet- ter equipped buildings, yet it should not be for- gotten that it was through his untiring efforts and sacrifice that these churches had their ori- gin. I am of the opinion that Brother Hoyle will never get the honor due him, and our churches will never fully realize what he has done for us, in preparing the way, especially in the South Fork Association. Brother Hoyle was a n:an that was firm in what he believed to be right. He was a man that spoke out his convictions and stood for the same. He was a good citizen, a faithful preacher of the gospel, and an affectionate hus- band and father. He leaves to moum his loss a wife and ten children and a number of friends. "Blessed are the dead which die in the Lord from henceforth : Yea, sayeth the Spirit, that they may rest from their labors: and their works do follow them." Rev. 14:13. Elder J. J. Beach 1910-1916 Elder J. J. Beach was called to this pastor- 83 ate May 1, 1910, and filled his first appoint- ment June 4, following. He served the church on Sunday afternoons. During the first year, or until 1912, he gave them only once a month preaching. From 1912 until he closed his pas- torate December 26, 1915, he gave the church twice a month preaching. He went in the af- ternoons because he was serving East Gastonia Baptist church full time. He held eight revivals while he was pastor. He did the preaching in four of them, and was aided in the others by Rev. J. D. Moose, C. J. Black, W. E. Wilson and W. C. Barrett. He baptized fifty-nine while on this field. Beach's work at Sandy Plains did much good, and he would have remained there indefinitely had it not been for a call he received from Southside Baptist church, Columbia, S. C. He preached his farewell sermon December 26, 1915, from the text found in Rev. 19 :9. Beach is in the prime of his life, being fifty- one years old. He has been serving the State Board of South Carolina as Superintendent of Evangelism, but recently resigned this work to become pastor at Bishopville, S. C. He is a strong preacher, a full fledged Baptist and a great evangelist. He has been very popular in his pastorates, wherever he has been. Long may he live to preach the pure old time message of the cross. Dr. J. W. Whitley 1916-1918 Dr. J. W. Whitley took chcarge of Sandy Plains immediately after J. J. Beach resigned in 1916. He was pastor at East church, and of course, was the logical man to fill the pulpit at Sandy Plains. Several important things were done during 84 DR. J. W. WHITLEY REV. W. A. HOUGH his pastorate. The first was the organization of a B. Y. P. U. He put this work to going, and it is still doing well. The second thing he did was to have some Sunday school rooms built. The next important thing he did was to im- prove the financial system of the church. His work was a most important one. He and his wife are very pleasantly remembered in the Sandy Plains community. Brother Whitley is pastor at Murfreesboro where he has done a marvelous work. He is one of our most prom- ising preachers. Rev. W. A. Hough 1918-1921 Rev. W. A. Hough followed Rev. J. W. Whit- ley as pastor of Sandy Plains. He took charge in 1918 and served until May, 1921. The following important changes were made : 1. The financial system was re-arranged so that the pastor was paid in full by check every time he preached. 2. The pastor's salary was raised consid- erably. 3. Sunday school rooms were cut off in the front of the church and the roof worked over. A tower was also built. 4. Several great revivals were held. Dur- ing his pastorate about fifty persons were bap- tized. Hough resigned to accept a call from the church at Denton, N. C, where he is still serv- ing. Rev. C. J. Black 2nd Sunday, June, 1921 I was called to the pastorate of Sandy Plains 85 to fill out the unexpired time of Rev. W. A. Hough. I then became the permanent pastor of the church. Nothing so very important has taken place since I became pastor. The con- gregations are good. The Sunday school and other auxiliary organizations are in a very pros- perous condition. Three young people have volunteered for definite service. These are Carl Warren, Albert Millen, and Fannie Featherston. They have all been students at Boiling Springs High School. The writing of this history is the biggest thing we have done. If you wish to see the reason for it, read the introduction to this little book. C. J. BLACK Pastor MRS. C. J. BLACK AND BILLIE LOUISE STANDING, LEFT TO RIGHT; GEORGE TRUETTE, ANABEL, ODESSA, HELEN, JAMES HAMPTON; SITTING: RUTH, BILLIE LOUISE, CHARLES SPURGEON — OUR CHILDREN CHAPTER VIII. SOME GREAT REVIVALS HELD WITH UNION AND SANDY PLAINS. Sandy Plains has had some great revivals during her existence. We do not believe that we have a record of all of them, but we have an account of several important ones. The first revival we have any record of was held in August, 1863. This was the first one to be held after the organization of the church. There must have been some kind of revival held before this time as Elder R. P. Logan and some of the brethren who lived in the Union section went down to Mill Creek Baptist church in 1857 to ask the church at that place to organize an arm of Mill Creek at Union. The arm was organized so that some who had been saved could be baptized. The arm was organized and the candidates were baptized, but no record is given us as to the time they had been con- verted. There must have been a revival of some kind. The records are very clear in re- gard to the one held by Elder Cansler in Au- gust, 1863. Many were saved and forty-one united with the infant church. This gave the work much impetus, and enabled it to go on smoothly for months following this revival. The next great revival that we have any rec- ord of was held during the 1867 meeting of the Catawba River Association. We are giving a full account of this meeting of the association because it is so vitally connected with the his- tory of this church. The Catawba River Association met with Un- ion Baptist church October 11, 1867. During this association twenty-five were converted, joined the church and were baptized. Among these were some of the old pillars of the church. 87 We do not know the names of many of them, but that the posterity of those noble heirs of God may know of this important meeting, we here give the minutes of the church and also the minutes of the Association. "Friday, Oct. 11, 1867. This morning the Catawba River Baptist Association met with our church. The introductory sermon was preached by Eld. It. H. Moody. Sat., Oct. 12. Elds, R. P. Logan, G. J. Wil- kie and Wade Hill preached in the morning and P. Nicholson at night. Sunday, Oct. 13. The Sabbath School met at 9 o'clock. At ten o'clock the pastor bap- tized Elizabeth Sweat. At eleven o'clock Elder Wade Hill preached. At night Brother Wilkie preached and Embery Ford and wife, who now is Mrs. W. B. McClure, joined the church as candidates for baptism. During the meeting of this association twenty-five joined the church and were baptized. This was one of the best meetings the church ever experienced. To keep this memorable occasion before our readers, we give the following note from the minutes of the association : Eld. E. A. Poe was elected moderator and Elder R. H. Moody clerk. Several ministers were present and preached. The most noted thing done by this association at this time was the acceptance of the history of the Catawba River Baptist As- ciation written by Elder E. A. Poe. A committee was appointed by the association to examine the manuscript and report. The committee was composed of Elders R. H. Moody, P. War- lick and M. Spainhower. The committee re- ported favorably and recommended that the history be printed in the minutes of the associa- tion, which recommendation was complied with, but to our shame, the histoiy has become so scarce that it is almost impossible to secure a copy of it. We had serious trouble in get- ting" a copy of it for the information needed in the preparation of this little book. We are glad that we succeeded in getting a copy of it, be- cause we could not have given much of the in- formation contained in this book if we had net gotten it. The next revival we have any notice of was one held by Elder J. F. Morris and Elder P. R. Elam. Elder Morris was the pastor at the time the meeting was held, and Elder Elam did the preaching. Elam had been pastor of the church for some time prior to this meeting. During his pastorate things were rather quiet. The church was not built up much numerically. When El- der Elam came to assist in this meeting, it seemed that the windows of heaven were op- ened to the prayers of the people at Sandy Plains. Dozens were saved and joined the church. More than sixty joined the church during the meeting. The whole neighborhood was stirred as never before. Elder Elam be- came greatly discouraged because so many joined at this time, and none had united with the church while he was pastor. Elder Morris told him that this was all scriptural — one would sow and another reap. This enabled El- der Elam to see that his labors had not been in vain, but that during all of the years that had passed since he was pastor his words had been dwelling in the hearts of the people so that when he came back they sprang into fruit. Such is often the case. Many men preach and think that they have accomplished nothing, but when another, possibly not so strong a preacher, takes hold, the work bursts open and dozens are saved, not because the new man is such a preacher, but because the old pastor's words 89 have been remembered and are blessed of God to bear fruit. Many revivals were held by Elder Morris, but the above one was the most noticeable one. Several revivals were held by Rev. J. J. Beach during his pastorate. There was not a great outburst, but much good was accom- plished by them. Several good meetings were held during the pastorate of Rev. J. W. Whitley, but no great numbers were added. The truth of it is there could not have been since the community was so well worked. During the pastorate of Rev. W. A. Hough, several revivals were held that meant much to Sandy Plains. Rev. J. W. Whitley assisted him in one meeting that is especially noticeable. The community had gotten ready for the meeting and all of the unsaved had been brought before the church in such a way that they were being prayed for daily. When the first sermon was preached it was evident that something great was going to take place. It was not long before all of the unsaved had professed religion and joined the church. There was not a great num- ber, but great for the community. There were not more than eighteen or twenty, but that meant much to the church. The present pastor has held two good meet- ings since he took charge. He held the first one himself, and was assisted in the second one by Rev. J. F. Black, of Albemarle. Both meet- ings were fine. There were not many members added, but much good was accomplished. Possibly many other meetings of much im- portance have been held at Sandy Plains, but these are all that we have been able to learn about. If others were held, the Master knows and the work still stands before him. 90 CHAPTER IX. THE BEGINNING OF THE SUNDAY SCHOOL WORK AT UNION-SANDY PLAINS BAPTIST CHURCH. The Sunday school work was begun at Union Baptist church during the pastorate of Elder T. R. Gaines. It was organized March 24, 1867. Elder Gaines was a great Sunday school advocate. He organized one in every church of the Broad River association. He is the one who put the work to going at Union Baptist church. It was kept going for a long time, but the low state of religion which came about there during the latter part of the sixties caused nearly every organization there to die. The church itself came very near passing out. Had it not been for the persistent efforts and the wise leadership of Elder Evander Davids, it would have passed out. Davids did not re-or- ganize the Sunday school, but he kept the church going until the Sunday school could be organized by another. It was not re-organized until Elder J. F. Morris took charge of the church many years later. Elijah Smith was the Superintendent of the new Sunday school. He served for some time and was succeeded by his son, John D. Smith, now of Gastonia. After these men served out their time, there was a lull in the Sunday school work for a year, possibly two. The work was not kept going only through the summer months. That made it hard for them to keep it going at all. The only literature they had was their old time Bibles and sometimes a little question book similar to a catechism. They taught this to the children and read the Bible in the older classes. This equipment made it real hard for the teachers to 91 keep interest. The old people did not attend be- cause they said that the Sunday school was not for anyone but the children, and the teachers had such a hard time keeping the children in- terested that the schools often went to death on the rocks before the summer was over. Such was the case at Sandy Plains until the pastor- ate of Elder B. M. Bridges. During his pastor- ate Mr. John H. Hoffman, one of the leading citizens of the community, joined the church and went to work in the Sunday school. He has always been a very determined man, and when he undertakes anything, he means to make it go. He put the same push into the Sunday school work that he did his business and he made it go for many years. He was the first one to think about putting an organ in the church. He bought the first one the church had and paid every dollar for it but one that Brother N. A. Jenkins gave on it. The organ is still in the church and is used by the B. Y. P. U. folks in their meetings. The following have served as superintendents of the Sunday school at Sandy Plains : N. A. Jenkins, James E. C. Ford, S. G. McAllister, J. L. Featherston, D. B. Harwell, and the pres- ent superintendent, John C. Millen. Some of the most faithful work has been done here that we have ever heard of. One of the teachers of this Sunday school, a young lady attended five years without missing but one Sunday. She lived about five miles away from church, too. This was Mrs. Corrie Mor- ton Payseur. Her health is not good now, but she attends church all that she can. She has made a record that will follow her all of her life. If every superintendent had teachers like this to stand by them they could do so much more. Many of them have too many places to 92 J. C. MILLEN Superintendent of the Sunday School go on Sunday which takes them away from their classes. We could mention many more whose faith- fulness has made the Sunday school at Sandy Plains what it is, but their works show what they are, and we leave the matter here to hope for still greater progress in the future than we have had in the past. 93 CHAPTER X. THE ORGANIZATION OF THE WOMAN'S MISSIONARY SOCIETY — HOW IT CAME TO BE ORGANIZED — THE FIRST PRESI- DENT—THE FIRST SECRETARY — WHAT IT HAS DONE DURING THESE YEARS. The Woman's Missionary Society was organ- ized during the pastorate of Rev. J. J. Beach. The pastor always has much to do with the ori- gin of organizations to further the cause of Christ. It was so in this case. October 23, 1910, Mrs. H. B. Moore and Mrs. J. J. Beach went From Gastonia down to Sandy Plains and assisted the ladies in their organiza- tion. Eighteen members were enrolled the first day. Mrs. Feme Jenkins, the second wife of N. A. Jenkins was elected president, Mrs. W. E. Beatty vice president, Mrs. Sarah Morton secretary and treasurer. After the death of Mrs. N. A. Jenkins, which occurred January 25, 1912, Mrs. W. E. Beatty was elected president and Mrs. Laura Hoffman, the first wife of A. B. Hoffman, vice president, Mrs. J. L. Featherston, secretary and treasurer. The new election, January, 1915, resulted in the election of Mrs. F. J. McAllister for presi- dent, Mrs. A. B. Hoffman vice president, Mrs. D. M. Allen secretary, and Mrs. R. B. Dameron treasurer. Mrs. A. B. Hoffman died September 20, 1916. The vacancy made by her death was filled by Mrs. N. A. Jenkins, the present wife of N. A. Jenkins. Mrs. D. M. Allen resigned her office as secretary April, 1917, and Mrs. W. E. Beatty was elected in her place. Mrs. McAllister died May 5, 1921, Mrs. N. A. Jenkins was elected president to fill the place made vacant by the 94 PRESIDENTS OF THE WOMAN'S MISSION ARY SOCIETY MRS. FERRIE JENKINS MRS. W. E. BEATTY mrs. perry McAllister mrs. w. a. jenkins death of Mrs. McAllister, and Mrs. J. L. Beatty was elected vice president. Because the pres- ident and vice president both were absent at times since the church is located in a section of the county where the roads get bad, to evade the embarrassment caused by the officers' not being present, Mrs. J. C. Millen was elected assistant president. This idea enabled the la- dies to have regular meetings. The society has given $784.08, or about this amount, during its existence. The society is regular in its meetings and al- ways has its reports in on time. It is composed of an earnest, consecrated set of women whom a pastor can look to for support in any good un- dertaking. 95 CHAPTER XI. THE ORGANIZATION OF THE B. Y. P. U. The Sandy Plains B. Y. P. U. was organized October 21, 1917, during the pastorate of Rev. J. W. Whitley. The B. Y. P. U. from East Bap- tist church, Gastonia, went down to Sandy Plains and assisted in the organization. Miss Grace Beatty was elected president, Janie Ford recording secretary, Clara Beatty corresponding secretary, J. L. Featherston quiz leader and Haskel Millen and Julius McAllister group captains. Following these in the second election of of- ficers, Miss Bessie Huffman was elected presi- dent, Haskel Millen vice president, Miss Mary Hoffman recording secretary, Miss Tina Ford corresponding secretary, Robert Warren treas- urer, Ferrie Ford chorister, Nellie Featherston organist, W. E. Barnes quiz leader, with Mae Featherston and Claud Millen for group cap- tains. The following have served as presidents dur- ing the existence of the B. Y. P. U. : Grace Beatty, Haskel Millen, Bessie Huffman, Annie Lewis, Mae Featherston and Carl Warren. The present officers are Carl Warren, presi- dent; Annie Lewis, vice president; Mary Huff- man, recording secretary; Laura Huffman, cor- responding secretary ; Robert Warren, treasur- er; Annie Lewis, chorister; Nellie Featherston, organist, with Annie Lewis and Mae Feather- ston as group leaders. The B. Y. P. U. has paid from 1921 to 1923 $41.83. The B. Y. P. U. is somewhat handicapped be- cause it is located in the country, but we have many earnest young people enlisted in this 96 PRESIDENTS OF THE B. Y. P. U. 4$ ^ I MRS. GRACE BEATTY CARROLL HASKEL MILLEN BESSIE HUFFMAN PRESIDENTS OF THE B. Y. P. U. ANNIE LEWIS MAE FEATHERSTON work who will make it go and become a might- ier force in the future than it has been in the past. 97 CHAPTER XII. THE FIRST DEACONS AND TKEIR SUCCESSORS. The first mention made of deacons in the rec- ords of the church is in the minutes of the June conference, 1865. The following is the record : June 24. The church met. Sermon by El- der A. J. Cansler. C. A. Featherston and Wil- liam Warren were elected deacons. The church set apart Saturday before the fourth Sunday in July to ordain them. The church to invite the Eldership of Long Creek, Bruington, Mill Creek, Sugar Creek to aid us. The arrangements were carried out and the churches sent representa- tives as they had been requested. The follow- ing were the delegates sent to assist in the or- dination : Long Creek, Eld. J. Brumfield, Deacon A. G. Lewis. Bruington, A. J. Cansler, Deacons M. Hoff- man and W. B. Lay. Union 2nd, Eld. Z. C. Burge, Deacon J. T. Warren. Mill Creek, Deacon Z. D. Smith. The church has never had many deacons to serve at one time, but always has had some very godly men to take the lead in this work. The old set served for years until they were too fee- ble to officiate. Their children and grandchil- dren have come on after them. The present board is closely related to the old board. They are as follows : W. E. Barnes, Chairman ; W. E. Beatty, J. E. C. Ford, N. A. Jenkins, J. C. Millen, J. H. Morton and J. L. Featherston. These are ear- nest, godly men who try to make their pastor's burdens light. 98 N. A. JENKINS CHAPTER XIII. THE CLERKS AND TREASURERS WHO HAVE SERVED SANDY PLAINS. Sandy Plains has had some very tine clerks. The first one was C. A. Featherston. He served for a number of years and kept his minutes as straight as anyone could. All of his minutes are very plain and clear. He wrote a splendid hand, and seems to have been a good scholar for his day. He spelled all of his words cor- rectly and made his abbreviations so that any- one can understand them. E. H. Whithers served after C. A. Featherston's first term, then some one who would not sign his name came in and served for some time. It may have been Brother E. C. Torrence, as he was clerk at one time and no minutes appear signed by him. We do not know who he was, but we can tell that there was a change in the clerks and it may have been that Brother Torrence was the man. This change was made Decem- ber 23, 1866. The man who took the place served until June 23, 1867. Then C. A. Feath- erston served until July, 1871. J. D. Smith is the next mentioned. We do not know whether there was another between him and ,C. A. Featherston or not. We have nothing but the records to go by. The records show that L. F. Groves followed J. D. Smith, and that N. A. Jenkins followed Groves. Brother Jenkins served as clerk and treasurer for more than thirty years. In fact, we have no mention of anyone else ever being treasurer. He resigned as clerk in the early part of 1923. Carl War- ren was elected in his place, but to serve as clerk only. 99 UNION AND SANDY PLAINS HAVE BELONGED TO SEVERAL ASSOCIATIONS. Union and Sandy Plains have belonged to the following associations : October 9, 1863, it joined the Catawba River Association, which met with the Providence Baptist church that year. The Catawba River Association met with Un- ion October 11-13, 1867. This was a great meeting. The York Association was organized in 1868. Union must have been in the organization as Tilman R. Gaines was pastor at this time, and as he was the prime mover in the organization of the York Association, we are sure the Union church was in the organization. If it was not, it joined the next year, 1869. In 1881, Saturday before the fourth Sunday in August, the church decided to call for a let- ter of dismission from the York Association to join the South Fork. The York Association met with Fellowship Baptist church that year, Oc- tober 13, 1881, the letter was granted and the church joined the South Fork at the next ses- sion. It remained in the South Fork until the or- ganization of the Gaston County Association in 1919, of which it is still a member. The South Fork Association met at Sandy Plains once. This was in 1885. The introduc- tory sermon was preached by Rev. J. K. Faulk- ner from Luke 19:15, 19. All the churches were represented. Major W. A. Graham was chosen Moderator and Azor Shull clerk. 100 . .,.';; .> , %;!?■;$ ,j"._ - ■ - l . ' '' fc 00041112278 FOR USE ONLY IN THE NORTH CAROLINA COLLECTION tm ITEM MAY NO T BE COflffl ftt1HESBJF3ERV&EC0PI Form No. A -368 V\ ml '*#&Z