History of the Fisher's River Primitive Baptist Association : from its organization, in 1832, to 1904

Preface

The object of this work is to preserve a knowledge of the faith, customs, manner of worship &e. of the fathers. The author, seeing the growing tendency of the age to reduce the Christian religion to a mere science or carnal knowledge of the Scriptures, on the one hand, and to leave off Christian duties and trust in the doctrine of "Stoicism" on the other, felt constrained to leave on record the faith and practice of the fathers, believing them to be of that faith and that practice taught in the Scriptures; and, while it is true that the work of the fathers is not held as faultless, yet their simple and faithful manner of living and worship, their child-like faith, their self-sacrificing spirit and fervent devotions are worthy of emulation.

So, with this desire, this little book, imperfect and unattractive as it is, is sent forth. to the reader, trusting in advance that the reader may be actuated by chairity to overlook errors and weigh the intention,

The Author.

THE ORGANIZATION.

The Fisher's River Primitive Baptist Association was organized on Friday before the third Sunday in November, 1832, at Cody's Creek meetinghouse^ abdUt eight or ten miles southwest of Dobson, N: C.

The following churches, to wit: Deep Creek, Fisher's River, State Road, Round Peak, Cody's Creek, Ararat, and Swan Creek, all sent delegates to a convention, which had been previously called for the purpose of organizing a new association. These delegates, after assembling, organized by electing Elder Joshua Carter moderator, and Silas Jones clerk. They adopted the name Fisher's River Baptist Association, and elected a committee, to wit: Pleasant Cockerham, John Jones, Henry Steele, Erasmus Canter, and Robert Welbourn to frame a Constitution &c. The following Covenant, Articles of Faith, Constitution, and Rules of Decorum, with but little exception, were submitted and adopted.

COVENANT.

We do now in the presence of Almighty God, and in the faith of the gospel, a,nd by the help of divine grace, unreservedly and unitedly give up ourselves to God the Father, and his Son Jesus Christ, and to the Holy Ghost, to be for Him and no other; freely submitting ourselves to him, to be at his disposal for his glory , taking him as our true guide and only portion, promising by the help of divine grace to watch against sin, temptation, and corruption; and to hold a continual warfare with the same, looking to Christ who is the author and finisher of our faith, and the only hope and surety of his people. Under his covenant of grace, we do now freely and joyfully give ourselves to one another by the will of God, freely covenanting and engaging to and with each other to bear one another's burdens in the gospel, and so fulfill the law of Christ unto obedience, promising to watch over one another in love and to hold communion together in the ordinances of the gospel, submitting ourselves in this, which we trust is a part of his mystical body, according as Ave shall be directed by his Spirit in his word; and by the help of divine grace to still pray for more light from the Lord, believing that he will further and more gloriously open to us his word and the mysteries of his kingdom, — and to our Lord Jesus Christ, our only Savior, to whom be glory forever and forever. Amen.

ARTICLES OF FAITH.

ARTICLE I OF GOD A^D THE HOLY

TRINITY.

We believe in one only true and living God, who rules all things af-

8 HISTORY OF FISHFR's RIVER

ter his own will; and that he, who created **all , things, is infinite in power, wisdom, knowledge and goodness; eternal, immortal, invisible and unchangeable; and that this God has revealed himself in his word under the character of Fath,eiySon and Holy Ghost, and that these three are one; and that there are three that bear witness in earth: the water, the spirit and the blood, and that these three agree in one.

ARTICLE II.— OF THE HOLY SCRIPT- URES.

We believe that the Hoty Scriptures of the Old and New Testament are the written word of God, and are a sufficient rule of faith and practice; that they are given by inspiration of God, and are profitable for doctrine, for reproof, for correction, and for instruction in righteousness; and that they contain all things necessary to be known for the salvation of men and women.

PRIMITIVE BAPTIST ASSOCIATION. 9 ARTICLE III. OF THE ATONEMENT.

We believe that Christ died and made a complete atonement for all who ever did, does now, or ever will believe on his name; and that all who are finally saved were given to Christ in covenant of the Father before the world was, that they should show forth his praise.

We believe that [all] whom God did foreknow he did also predestinate to be conformed to the image of his Son; that God elected according to his foreknowledge, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ, all who are finally saved, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for all true saints; and that none come to Christ only those whom he loved with an everlasting love, and in due time calls to everlasting glory.

V. We believe in the doctrine of original sin.

VI. We believe in man's impotency to recover himself from the fallen state he is in bv his own freewill and ability.

VII. We believe that sinners are justified in the sight of God only by the imputed righteousness of Christ.

VIII. We believe that God's elect will be called, converted, regenerated and sanctified by the Holy Spirit.

IX. We believe the saints shall persevere in grace and never finally fall away.

X. We believe that baptism and the Lord's supper are ordinances of Jesus Christ, and that true believers are the only proper subjects of the ordinances, and that the true mode of baptism is by immersion.

XL We believe in the resurrection

of the dead, and a general judgment.

XII. We believe the punishment of the wicked will be eternal, and the joys of the righteous everlasting.

XIII. We believe that no minister has the right to administer the ordinances only such as are regularly called and have come under the imposition of the hands of the presbytery.

CONSTITUTION.

I. The association shall be composed of members chosen by the different churches in our union, and sent to represent them in the association, who shall be members best qualified for that purpose; and producing letters from their respective churches, certifying their appointment, shall be entitled to seats; but no church shall have more than three representatives in the association.

II. In the letters from the different churches shall be expressed their number in full fellowship, those baptized, received by letter, dismissed by letter, excommunicated and dead since the last association. These facts are to be expressed only in the letters to the fall association.

III. The members thus chosen and received shall have no power to lord it over God's heritage, nor shall they use any ecclesiastical power over the churches, nor shall they infringe on any of the internal rights of the churches in the union.

IV. The association, when convened, shall be governed and ruled by a regular and proper decorum.

V. The association shall have a moderator and clerk, and who shall be chosen by the suffrage of the members present.

VI. New churches may be admitted into this association, who shall petition by letter and messengers: and upon examination, if found orthodox and orderly, shall be received by the association, and manifested by the moderator giving the messengers the right hand of fellowship.

VII. Everv church in the union shall be entitled to representation in the association.

VIII. Every query presented, by any member in the association, shall be received and answered according to the Scriptures.

IX. Every motion made and seconded shall be considered by the association, except it be withdrawn by him who made it.

X. There shall be an association book kept, wherein the proceedings of the association shall be recorded, by the clerk appointed by the association.

XI. The minutes of the association shall be read and corrected, if need be, and signed by the moderator and clerk before the association rises.

XII. Amendments to this plan or form of government may be made at any time when the association may think proper.

XIII. We hold no fellowship with any secret order.

XIV. The association shall have power, (1) To provide for the general union of the churches; (2) To preserve inviolable a chain of communion among the churches; (3) To give the churches all necessary advice in matters of difficulty; (4) To enquire into the cause why the churches fail at any time to represent themselves in the association; (5) To appoint any member or members, by and with his or their consent, to transact any business which it sees necessary; (6) To withdraw from any church in this union which shall violate the rules of this association, or. deviate from the orthodox principles of religion; (7) To admit any of our distant brethren into the association, as assistants, who may be present at the time of its sitting, if it shall think necessary; (8) To adjourn themselves to any future time and place which they may think convenient to the churches in this union.

PRIMITIVE BAPTIST ASSOCIATION. 15 RULES OF DECORUM.

1. The association shall be opened and closed with prayer.

2. The moderator and clerk shall be chosen by the suffrage of the members present.

3. Only one person shall speak at a time, who shall arise from his seat and address the moderator.

4. The person thus speaking shall not be interrupted in his speech by any/ except the moderator, till he is done speaking.

5. He shall strictly adhere to the subject, and in no w r ise reflect on the person who spoke before, so as to make remarks on his slips, failings or imperfections; but shall fairly state the case and matter, as near as he can, so as to convey his idea.

6. No person shall abruptly break off, or absent himself from the association, without leave obtained from it.

7. No person shall rise and speak more than three times to one subject, without liberty obtained from the association.

8. No member of the association shall have liberty of laughing during the sitting of the same, nor of whispering in time of a public speech.

9. No member of the association shall address another in any other appellation than that of brother.

10. The moderator shall not interrupt any member in his speech, nor prohibit him from speaking till he gives his light on the subject, except he breaks the rules of this decorum.

11. The names of the several members of the association shall be enrolled by the clerk, and called over as often as the association thinks proper.

12. The moderator shall be entitled to the same privilege of speech as other members, provided the chair be filled.

PEIMITIVE BAPTIST ASSOCIATION. 17

*

13. Any member who shall wilfully and knowingly break any of these rules shall be reproved by the association as it may think proper.

MISSION SYSTEM OPPOSED.

While it is not our purpose to enter into a detailed account of the division among the Baptists in 1830 — 1835, yet we would say, "There was much opposition in this section to the system of Home and Foreign Missions, which was being practiced in Yadkin and the adjoining associations, to which the term "Missionary System" is applied. The churches were so much opposed to the "new system" that they refused, not only to send contributions for Missionary purposes, but also refused to sit in conference with, or to fellowship those who did.

The casual observer might infer from this that they were opposed to the spread of the gospel. This, however, is not true: for they favored the spread of the gospel as much — if personal sacrifices on the part of the ministry is any evidence — as any people on earth. But their objection was that, if a compensation in dollars and cents is offered, and he who goes is sure of such compensation, there is not only danger, but great danger of men, who are not only not called of God to preach, but designing men who know nothing of the grace of God, going out under the title of Missionaries, and preachingsuch doctrine as would not only dishonor God, but would burden his people. The system of High Schools or Colleges for the preparation of young men for the ministry was also objected to strongly, on the ground that many might take the advantage of such opportunities, not for the truth's sake, but to benefit themselves.

Sunday Schools* as nurseries for

* B. F. Riley in his history of the Baptist, in the Southern the church were also vigorously opposed. In opposing these u new institutions" as they styled them, the ministry of this body, or association of believers rather, went to such extremities that the churches almost entirely left off helping their own pastors; and some of their members came to the belief that it was wrong to give to a preacher who was worth more than the giver, no matter what his sacrifices might be. Thus the ministers, few in number, and all poor men, had a hard struggle to serve their churches, obeying their heavenly calling to preach the word, and support their families, remembering the Scripture that says, "But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel." — 1 Tim. 5:8. Yet in their hearts and minds, they,

States, says, "The first Baptist Sunday School was held in Baltimore, in 1804; the second in Charleston, S. C, in 1816, and that the American S. S. Union was organized in 1824.

if their words and works did not lie, felt that their greatest duty was to honor the cause of the Master who had called and sent them forth. The greatest theme of their preaching was the power of God in the salvation of sinners. They claimed that God was not dependent on any conditions, means, circumstances, or environments for the preaching of the word; that if his work demanded an educated man he could call one, as he did Saul (Paul) of Tarsus; or if it demanded ignorant and unlearned men he could call them, as in the case of Peter and John; that he was not dependent on Schools of learning to tame the hearts of sinful men and women, but that he writes his laws in the hearts of men of his own will and pleasure.

SUBSEQUENT MEETINGS.

The association continued to meet at different places once each year until about the date 1848. See foot note on pages 19 and 20.

In 1841, the church at Flower Gap sent delegates to the association, requesting to become a member of the body. The delegates were received and seated, and the church admitted into the association. In 1844, the church at Fisher's Gap was received in like manner.

In 1835, the association began its first correspondence. This was with New River Association. Abbott's Creek and Mayo, both older bodies than Fisher's River, were applied to, and they opened up a correspondence with the little body, the exact date not known to the writer. In the meantime a newly constituted church by the name of Flat Shoal was admitted into the association. This church is located about four miles southwest of Danbury, Stokes Co., N. C, and now belongs to the Mayo Association.

On the 7th day of April, 1848 the little band of pilgrims, known as Fisher's River Primitive Baptist Association, met at Round Peak meetinghouse. The churches sending delegates to this association was as follows: Ararat two, Cody's Creek two, Deep Creek two, Fisher's River three, Fisher's Gap one, Flower Gap three, Franklin two, and State Road one, a total of sixteen delegates. They chose as a moderator Elder John Jones, of Ararat church, and James J. Speer, of Deep Creek church, as clerk. No corresponding or visiting brethren from sister associations reported, and very little business was transacted. They adjourned after a two days session, to meet October 13, 1848.*

On the 13th day of October, delegates from eleven churches met according to adjournment. Some new churches were received into their body. And several brethren from other associations or corresponding meetings reported and were seated in fellowship. They were: From New River, Elders Wm. Lawson, A. Ash worth and Samuel J. Lackey; From Abbott's Creek, Samuel Craven; From Mayo, Robert W. Hill. These Elders, seated with the brethren whose names appear in the following statistical table, composed a strong body of Christians for this early date in this mountain region.

* The old records prior to 1848, are in such condition we could not get the place of meeting; and much other information, for the same reason, cannot be had.

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There were at this time 206 members in Fisher's River Association, represented by 20 of their number, and corresponding with Mayo, Abbott's Creek and New River associations, through their able ministers, it seemed that they were competent of giving advice and answering questions (this was all they claimed to have power to do) for the churches. At the request of the church at Deep Creek a presbytery was sent there to examine the qualifications of James J. Speer for the ministry. And to Flower Gap a presbytery was sent to examine the qualifications of Hugh Jones for the ministry. Correspondents were appointed to Mayo, New River and Abbott's Creek associations. It will be remembered that there had been a rent in the churches in regard to the "mission system," a few years prior to this time; and some who had joined the Missionaries, as they were called, desired to be numbered with the "Old Baptists/ 7 and a question was raised as to the manner of receiving them. The association advised that the only proper mode was by experience and baptism. The association then adjourned to meet at Cody's Creek on Friday before the first Sunday in April, 1848.

The association met at Cody's Creek, April 6, 1849. Nine churches were represented by letters and delegates. Elder John Jones was chosen to preside over the body, and Henry Steele as clerk. Very little business was done. The presbytery appointed to Deep Creek reported the ordination of James J. Speer as an Elder in that body. The presbytery appointed to Flower Gap reported that Hugh Jones was ordained an Elder in that body. A presbytery was appointed, at the request of the church at Codv's Creek, to examine the call and qualifications of Nathan Alberty, and ordain him to the ministry, if found orthodox. The association then adjourned to meet with the same church on Friday before the third Sunday in October, 1849.

On Oct. 19th, 1849, letters were received from twelve churches, and delegates from nine. Also correspondents from two associations, to wit: William Lawson and Samuel J. Lackey from Mayo, and David Conner from New River. Elder John Jones was again chosen to preside, and Henry Steele to serve as clerk. Elder Ashley Swain being present, from Abbott's Creek, was invited and seated in council. Some items of interest claimed attention this session. One was a presbytery reported the ordination of James Gallien as deacon in the church at Round Peak; another was the report of presbytery, to wit: Elders J. J. Speer and John Jones reported the ordination of Nathan Alberty as Eider in the church at Cody's creek; also the ordination of William Davis as deacon in the church at Stuart's Creek; and Abram Lakey at Deep Creek, in Yadkin county. The ordination of an Elder and three deacons seemed to show that some life existed in the bounds of the association at that

time.

On the 12th of April, nine churches were represented by delegates meeting with the church at Fisher's River, four miles southeast of Dobson, N. C. The churches represented were Ararat, Cody's Creek, State Road, Fisher's River, Deep Creek, Flower Gap, Franklin, Stuart's Creek and Round Peak. Very little business was transacted at this time, except to appoint a committee to visit the churches that failed to send delegates to the association. Elder John Jones was again chosen moderator, and Henry Steele clerk.

On the 18th day of October, 1850, the association convened with the church at Flat Shoal, Stokes Co., N. C, and was composed of delegates representing nine churches, and brethren from corresponding associations, as follows: Elder R. W. Hill from Mayo, Elders Daniel Conner and S. J. Lackey from New River, and brethren Samuel Craven and Eleaner Swain from Abbott's Creek. Elder John Jones was again made moderator, and Henry Steele clerk.

A query was presented to this association, to wit: Would it be according to gospel order for the Primitive Baptists to fellowship any member among them who joins the Free Masons, Odd Fellows, or Sons of Temperance? Answer. We have no fellowship with any member who joins those institutions.

The committee appointed to visit Mitchell's River church reported her in a feeble condition, with the request that the ministers visit her. This, with the ordinary routine of work, constituted the business of this session.

On Coe's Creek, at Hutchin's School-house, in Surry(now Yadkin) Co., N. C, the association met with Deep Creek church, April 11, 1851.

Delegates from eight churches were present, to wit: Flat Shoal, Stuart's Creek, Deep Creek, Fisher's River, Flower Gap, Cody's Creek, Ararat and State Road. No corresponding brethren were present and no business transacted, except to meet and adjourn to meet with the church at Franklin, on Friday before the 3rd Sunday in October, 1851.

On the 11th day of October, 1851, delegates of eleven churches met at Franklin meetinghouse, seven miles from Dobson, Surry Co., N. C.

The statistics from the different churches were sent in, showing that the churches were slowly increasing in numbers. A full count showed a total of 234 members. There were at this time six elders in the associational district, to wit: John Jones, Hugh Jones, Erasmus Canter, Nathan Alberty, Eligah Ramsey and J. J. Speer. Elders A. Swain and A. Peacock, of Abbott's Creek; Elder R. W. Hill, of Mayo; Elders William Lawson, J. C. Hubbard, S. J. Lackey and Daniel Conner, all of New River district, reported as correspondents, and were seated in council with the delegates.

After the usual choosing of committees and ministers for Saturday and Sunday, they adjourned to meet next day.

Saturday morning a presbytery composed of Elders John Jones and J. J. Speer reported the ordination of John Hall to the office of deacon at Deep Creek church.

There were some reports current that the church at State Road was holding members in disorder; and so the association appointed a committee of seven to investigate the reports.

Elder John Jones served as moderator, and James J. Speer as clerk.

The association next met with the church at Swan Creek, in Yadkin Co., N. C, on the 9th day of April, 1852. Only five churches were represented, and no visiting elders were present. No business was done; and, with the same moderator and clerk, the)- adjourned.

On April 8th, messengers from eight churches, with Elders Austin J. Cassell, of New River Association, and Samuel Arrington, of Mayo Association, composed this association. Elder John Jones was again made moderator, and L. H. Southern clerk. Elders Cassell and Arrington served with Elder N. Alberty and the moderator as a Committee of Arrangements. The churches being in peace with each other, and nothing of importance claiming attention, the time was devoted to preaching. Elders A. J. Cassell, S. Arrington and John Jones occupied the pulpit on Sunday.

1854 On Friday before the second Sunday in April, 1854, the following churches sent delegates to the association, held with the church at Round Peak, Surry Co., N. C, to wit: Cody's Creek, Round Peak, Deep Creek, Franklin, Stuart's Creek Ararat, Fisher's Gap, Flower Gap and Fisher's River. There were no visitors nor correspondents from other associations. The committee appointed to State Road church reported them in peace. The association agreed to meet only once a year for awhile. Thus the work of the association ended, with John Jones moderator, and S. L. Fulk clerk.

The Spring term of the association having been abolished, the association met on Friday before the third Sunday in October, in the same year, at Stuart's Creek meetinghouse, about two miles from the "Old Hollow, 7 ' now Mt. Airy, N. C. The correspondents present were: Elders G. W. McNeily, R. W. Hill and Samuel Arrington, from Mayo; Elders A. J. Cassell, Daniel Conner, James Thompson and S. J. Lackey from New River; Elder A. Peacock and brother S. Craven, from Abbott's Creek. Correspondents were appointed as follows: To Mayo, Elders J. Jones, H. Jones and H. Steele, with several private brethren; To New River, Elders J. Jones, H. Jones and H. Steele; To Abbott's Creek, Elders H. Steele, N. Alberty and J. Jones. The association also passed a resolution to open up a correspondence with the Apostolic Baptist, at

Montville, Conn. This was done at the request of one brother Gay. Also, we notice the agreement of the association that a Circular Letter be prepared, and that E. Canter prepare the same.

1855 Ararat church-house, about four miles northwest of Pilot Mountain, was the scene of the next meeting of the association, and which occurred the 19th day of October, 1855. The churches, at Flower Gap, Franklin, Flat Shoal, Fisher's River, Stuart's Creek, Deep Creek, Ararat, Round Peak and Cody's Creek, sent delegates, and State Road sent a letter; but Swan Creek and Fisher's Gap failed to represent themselves in the association. Correspondents were received from Mayo, New River, and Abott's Creek. Elders Geo. W. Mc- Neily, Robert W. Hill, James Hill and Samuel J. Arrington from Mayo, Elders A. J. Cassell, S. J. Lackey and Claibourn Plasters, from New River; and A. Peacock, from Abbott's Creek, with several lay members composed the corresponding delegations. Elder John Jones was appointed moderator, and Samuel L. Fulk clerk. At the request of the church at Flat Shoal, Elders John Jones, Hugh Jones, E. Canter and N. Alberty were appointed as a presbytery to attend said church and ordain a deacon; also, by request of the church at Flower Gap, the same elders were appointed for a like purpose. S. L. Fulk was appointed to prepare a Circular Letter. Three hundred minutes were ordered to be printed, and $8.66 i were sent in by the churches to pay for the same. It should be noted here, that, at each of these associations, about three sermons were preached each day. The preachers were chosen by the suffrage of the delegates, and all the officers of the association, even

38 HISTORY OF FISHERY RIVER

the committees, were chosen in like manner. It should also be noted that all the preaching was both impromptu and extemporaneous, as none of the preachers ever prepare or study sermons, a feature very characteristic of these preachers. 1856 According to previous arrangements, the delegates from ten churches met on the first day of August, 1856, at Cody's Creek meetinghouse, Surry Co., N. C, as follows: From Ararat, Elders J. Jones and E. Canter, also, brethren E. Denny and R. R. Jones; Fisher's River, D. Hodges; Cody's Creek, Elder N. Alberty, M. Nichelson and James Snow; Fisher's Gap, Elder Eligah Ramey; Franklin, S. L. Fulk and F. B. Riggan; Deep Creek, A. B. Lakey; Stuart's Creek, R. D. R. Moss; Round Peak, James Galyean; State Road, Jesse Mc- Kaughan; Flower Gap, Elder Hugh Jones. Flat Shoal and Swan Creek failed to send either letters or delegates. Correspondents were received as follows: From New River, Elders D. Conner, C. Plaster and W. Moran. This was the only association that sent correspondents. Elder J. Jones was again chosen to preside, and S. L. Fulp to record the diliberations. Preachers were selected for the stand and committees chosen, etc. The presbyteries appointed to Flat Shoal and Flower Gap failed to attend, and were reappointed. Correspondents were appointed to sister associations, to wit: New River, Abbott's Creek and Mayo. As nothing had been heard from the Apostolic Baptists in Conn., no further effort was made to correspond with them. The Circular Letter, as written by S. L. Fulp, was ordered to be attached to the minutes; and three hundred copies of the minutes were ordered to be printed. The work of the body being completed, the assoeiation adjourned to meet with the church at Fisher's River meetinghouse, about four miles northeast of Pobson, which they did on Friday before the fourth Sunday in September, 1857.