A LARGE EDITION of this work was published in 1847, which was soon disposed of. Various causes have delayed another edition until now. The object of the work, however, has been kept steadily in view, and the intervening years have been improved in accumulating materials for the present volume, much of which would have been otherwise lost. Though the author's success has been by no means commensurate with his wishes and efforts, yet he rejoices that his labor has not been entirely in vain. If the christians now on the stage will emulate the examples presented for their imitation in the following pages, it is confidently believed they and the world will be the better for it. His object from the first has been to rescue from oblivion the names and deeds of some, at least, who have glorified God by their works of faith and labors of love, and to stimulate the zeal of the living by the recital of their trials and sufferings. It is matter of profound regret, that the deeds of many others, equally worthy, will never be recorded in human annals, their very names having perished from among men, though they are written in the Book of Life. The present and future generations of our denomination should never forget that it is, under God, to the wisdom and zeal of the fathers of our Israel in Georgia we owe our strength and prosperity, being stronger in numbers in this State than in any other State in the Union, and, perhaps, in proportion to population, more numerous than in any other country on earth. It is the memory of such men these pages are designed to preserve and perpetuate. It is their holy lives the author desires to hold up for the veneration and imitation of posterity.

In preparing this work, the author has found it necessary to make free use of the labors of others, for which, in some cases, he has not given the usual credit. He hopes it will suffice for him to say in advance, and in general terms, that but for the writings of Mercer, Brantly,

The Author.

Perry, Georgia, January 2, 1874.

Georgia Baptists : historical and biographical / by J. H. Campbell

Part 1

Chapter 1

INTRODUCTION OF BAPTIST SENTIMENTS INTO THE
STATE.

THE first account we have of any Baptists in the province of Georgia was in the year 1757. Mr. Nicholas Bedgewood, who was employed in the capacity of agent to Mr. Whitfield's Orphan House, near Savannah, had several years previously been convinced of the truth of Baptist sentiments. In that year he went over to Charleston, and was baptized by Rev. Mr. Hart, the pastor of the Baptist church in that city. He was soon licensed to preach, and his ordination to the ministry took place in 1759. In 1763, he baptized several persons in and about the Orphan House, among whom was Mr. Benjamin Stirk, who afterwards became a minister of the gospel. To these persons, who were probably a branch of the Charleston church, Mr. Bedgewood administered the Lord's Supper, the first Baptist communion ever held in the province.

Mr. Stirk, having lost his wife while at the Orphan House, married the mother of the late Rev. Thomas Polhill, of Newington, in the vicinity of Goshen, eighteen miles above Savannah, to which place he removed in 1767.

He appears to have been a man of good learning, fine natural parts, and eminent for piety and zeal. As there was no Baptist church in Georgia, he united with the church at Euhaw, S. C. He soon began to preach, and set up places of meeting, at his own house, and at Tuckaseeking, twenty miles higher up the country, where there were a few Baptists, and who constituted a branch of the Euhaw church. But of the useful labors of this faithful servant of Christ, they were soon deprived, as he was called to his reward in the year 1770. This was the second bud of a Baptist church in the State; indeed, it is not certainly known that they ever became a regular church.

In the meantime, Mr. Botsford, a young licentiate of the

A little previous to Mr. Botsford's coming over to Tuckaseeking, Rev. Daniel Marshall, with other Baptist emigrants, arrived and settled on the Kiokee creeks, about twenty miles above Augusta. Mr. Marshall began forthwith to preach in the surrounding country. His principal establishment was on the Big Kiokee, and from this circumstance it received the style of the Kiokee Meeting-house. It was located on the site now occupied by the public buildings of Columbia county, called Applington.

Although Mr. Marshall was neither profoundly learned nor very eloquent as a preacher, yet he was fervent in spirit and indefatigable in labors, and the Lord working with him, he soon had the happiness of receiving and baptizing many new converts; these, together with the emigrant Baptists in that section, were constituted into a regular church in the year 1772. This was the first Baptist Church ever constituted in Georgia. At this time, Mr. Daniel Marshall was the only ordained Baptist minister in the State; but, besides him, there were several zealous licentiates, i. e., Abraham Marshall, Sanders Walker, Solomon Thompson and Alexander Scott. By these the word of the Lord was proclaimed through all the up-country, and the scattered sheep of Christ were gathered into this fold from the remotest frontiers. Thus the word of the Lord ran and was glorified, believers abundantly multiplied, and the church greatly enlarged.

By this time, Mr. Botsford had received ordination by the church in Charleston, that he might be more fully qualified to enter the large and interesting field of usefulness that lay before him. He had already visited Augusta, Kiokee and other places, which at that time lay along the frontiers of Georgia and South Carolina. He became acquainted with Mr. Marshall, and though there were at their first acquaintance certain slight differences between these ministers with respect to externals, Mr. Botsford being of what was then called the regular, and Mr. Marshall of the separate order, a more intimate acquaintance soon destroyed these distinctions, and these devoted servants of the Most High became perfectly united in their efforts to disseminate the truth and to build up the Redeemer's kingdom. Previously to the ordination of Mr. Botsford, Mr. Marshall baptized for him, but subsequently, he baptized himself many of the happy converts who believed under his ministrations at New Savannah and in the surrounding country; and in the year 1773 he had the additional satisfaction to see a church regularly constituted in that place. This, Botsford's Church, was the second church in the State. It is still a highly respectable body, and is a member of the Hephzibah Association.

These devoted heralds--missionaries of the cross--may well be considered the founders of the Baptist interest in Georgia. They continued, each in his sphere, aided by licentiates, to labor incessantly for the up-building of the churches, and to publish throughout the widely extended frontier settlements the gospel of the Son of God with a success that furnished unequivocal evidence that the Lord was with them. Yet it does not certainly appear that any other churches were constituted by them, though materials for several others were prepared.

Mr. Botsford married and settled on Briar creek, in Burke county, in the year 1774. But although he purchased land, stuck down his staff and built for himself a house, and for a time thought that he would enjoy his peaceful home for life, his heart was so fully set upon his work that he could not rest. He suffered not the charms or cares of domestic life to abate his fervent desire for the salvation of his dying fellow-men, nor to diminish aught from his activity in the cause of his blessed

But about this period, the Creek and Cherokee Indians became very troublesome on the frontiers, and by their frequent incursions greatly harassed [harrassed] the inhabitants, and at length quite broke them up. Soon after, the deeper horrors of the revolutionary war began to fill all with dismay--Savannah fell--Sunbury surrendered--General Ash was defeated, and at length the whole country was brought to submit to the British arms. Many sought safety in flight. Among these were Mr. Mercer and Mr. Botsford. These gentlemen were refugees in the interior States till the close of the war. But the intrepid Marshall stood his ground, and never deserted his post; like an apostle, having his dear people in his heart, to live and to die with them. Though the din of war was heard, rapine and violence and bloodshed filled the land with consternation, the zeal and perseverance of this brave soldier of the cross were not in the slightest degree abated. Assisted by a few licentiates who remained on the field with him, the good work went on; the spirit of pure religion was progressive, and even in those times which tried men's souls, very many were converted to God.

During the troubles above mentioned, it does not appear that many churches were constituted, yet the foundations for them were laid. Indeed, it is possible the Red's creek (now Aberleen) church, was constituted within that period. The Rev. Loveless Savidge, who was pastor of this church, was one of the early licentiates of the Kiokee church, and it is natural to suppose, that he soon succeeded in raising the church; but of this, we have no certain information. There was also constituted a church on Little Briar creek, in 1777, which still exists, but under whose labors we cannot now ascertain; probable by the zealous efforts of the Rev. William Franklin and Joseph Busson, who were resident in this section at the close of the war.

Shortly after the termination of hostilities, when peace spread her balmy wings abroad, and prosperity began to bless the country with her genial smile, the refugees returned; and those who had remained, both ministers and common members, who had been very much scattered, depressed, and almost estranged from each other, now became animated, arose in various settlements simultaneously, flowed together as by one common impulse, and were soon constituted into many churches.

The Rev. Sanders Walker, who by way of distinction has been called the meek, residing at that time on Fishing creek, five miles north of Washington, in Wilkes county, having been ordained to the gospel ministry in the mother church, preached the gospel of the grace of God in the regions round about him. There were in his vicinity a number of Baptists, who either had emigrated thither, or were the fruits of the labors of Mr. Walker, himself and others. Among these brethren was Mr. John Milner, Sr., a most zealous and fervent exhorter, who afterwards became a preacher, and was very successful in his efforts to advance the cause of God and truth amongst his people. These were soon gathered together, and in 1783, were formed into a regularly constituted church, under the style of the Fishing creek church.

The following year, 1784, Upton's creek church was constituted. This was situated in the lower part of Wilkes, and went by the name of Upton's creek for some time, but upon building a new and convenient meeting-house some miles below, in a pine wood, surrounded by evergreens, it received the style of Greenwood, by which it is still known. By whom this church was founded we know not, but doubtless it was constituted of members from the Kiokee church, and formed under her auspices. Here the Rev. Peter Smith was settled soon after the war closed, and it is altogether probable that he was instrumental in the formation of the church. He was the first pastor. In a short time, however, Mr. Smith removed to the State of Ohio, where he ended his earthly career.

These were the churches in the State when the Georgia

INCREASE OF THE DENOMINATION.

Soon after the close of the revolutionary war, the Baptist ministers began to extend their labors into the regions around them, which were rapidly settling up. The Lord gave them great success, so that the increase of the denomination has been almost unparalleled. In general, this increase has been gradual. Yet, as in other countries, the people of God in Georgia have experienced seasons of refreshing from the presence of the Lord. The first great and general revival of which we have any account remaining, was as early as 1802, during which about seven hundred were baptized in the Georgia Association. The heralds of the cross who reaped this harvest were doubtless extraordinary men. They preached because a stern necessity was upon them. They could not live contentedly without warning sinners to flee from the wrath to come. The idea of gain did not seem to enter their minds--the good of souls impelled them to labor. In most cases, the infant churches (recently sprung up in what was then a wilderness) were unable to do anything towards the support of the ministry. These zealous servants of the Lord supported themselves by their own labor--and yet went everywhere preaching the word. They delivered their message in private dwellings, in log meeting-houses, or under the forest trees, as God gave them opportunity. But wherever they went, the Lord went with them, and multitudes were born into Zion.

In 1812-'13, a great work was carried on by the Holy Spirit. Over twelve hundred were baptized in the Sarepta Association. Many dated their awakenings from the shocks of earthquakes felt in 1812. The Lord's ways are not as our ways.

The late war with Great Britain had an unhappy influence on the prosperity of our churches. With this painful subject the public mind was engrossed; and though a blessed work of grace was experienced along the seaboard in 1822-'23, yet no general refreshing was experienced until 1827, when the most remarkable and memorable revival broke out in Eatonton, that has

The following estimates, taken from authentic sources, will give some idea of the rapid increase of the denomination. In 1825 there were ten associations, two hundred and sixty churches, one hundred and thirty-three ordained and licensed preachers, and eighteen thousand four hundred and eighty-four members. In 1829, there were three hundred and fifty-six churches, sixty-six of which were constituted in the two latter years, about two hundred ministers, and twenty-eight thousand two hundred and sixty-eight communicants. In 1835, there were twenty-one associations, five hundred and eighty-three churches, two hundred and ninety-eight ministers, and forty-one thousand eight hundred and ten members. And now in 1845, there are forty-six associations, four hundred and sixty-four ministers, nine hundred and seventy-one churches, and fifty-eight thousand three hundred and eighty-eight communicants. As will be seen, when we come to notice the associations separately, there are some churches belonging to several of these bodies in the adjoining States. But it is believed the above estimates give as correct an idea of the real strength of the Baptists in Georgia as could be expected on such a subject. In 1860 there were eighty-six thousand nine hundred and seventy-eight members, and in 1873 about one hundred and sixty thousand members.^1. The denomination is stronger in Georgia by twenty thousand, than in any other State in the Union, and stronger by twenty-five thousand than all other denominations in this State combined.

Part 3

MISSIONS, EDUCATION, TEMPERANCE SOCIETIES, SUNDAY-SCHOOLS,
ETC.

As all these objects are nearly akin, it is thought proper to connect them together in this sketch of the Baptists in Georgia. The first two ministers that ever constituted churches in this State were friends of missions and education, to wit., Daniel Marshall and Edmund Botsford. Both acted as missionaries--one as a foreign, the other as a domestic missionary. Marshall's flaming zeal carried him to the Mohawk Indians--Botsford traversed the wilderness from Ebenezer, near Savannah, to Kiokee, above Augusta, to bear the glad tidings to his neighbors, who were "perishing for lack of knowledge." (See their biographies.) Abraham Marshall spent a great portion of his life as a traveling preacher, (a domestic missionary,) and was untiring in his efforts, with his brethren of the General Committee, in favor of missions and education. He educated both his sons at Franklin College, Athens, and in 1815 preached a sermon before the trustees of that institution, in which he distinctly urges the importance of ministerial education. (See his biography.) In 1793, Silas Mercer established a classical school on his own premises, and continued it until his death in 1796. Here his own son, Jesse Mercer, then a married man and an ordained minister, pursued a course of study in the languages, which he had commenced with Rev. Mr. Springer two years before. In 1805, at Bark Camp, A. Marshall reports that they had petitioned the Legislature for a charter of a college, but without success. In 1805 the circular of the Georgia Association, by Jesse Mercer, notices some of the objections and fears entertained by some in regard to the General Committee. Some feared that one object of the body was to commune with pœdo-Baptists--others, that they aimed to establish religion by law--and others, that they intended to have a learned ministry only. These are most triumphantly refuted.

In about 1806 the "Mount Enon Academy" (a literary and theological school,) was opened, and was continued some five or six years. It had funds, supposed to be worth some three or four thousand dollars, and for a short time enjoyed some

In 1813 the Savannah River Association formed a standing committee for domestic missions. In 1814 the Georgia Association, after having read the minutes of a mission society in Savannah, recommended those friendly to unite in forming a similar body at Powelton. Accordingly, in May, 1815, a large society was formed, and had the next year in its treasury $483 43³/₄. In 1816, the committee raised for the purpose the preceding year, reported rules touching the grand missionary design--twelve trustees were chosen, called "The Mission Board of the Georgia Association." This board had existence till 1825, when the business was turned over to the State Convention. In 1816-'17 the Ocmulgee Mission Society was organized, and one in the Sarepta, perhaps a year earlier. Similar movements in favor of this object were made in the Sarepta and Ebenezer Associations about this time.

In 1819, Rev. F. Flournoy was appointed agent to the Creek Nation of Indians to consult in regard to a school, and in 1820 the plan for Indian reform was formed, and was to be under the direction of the Ocmulgee, Georgia and Ebenezer Associations. In 1821, the Ocmulgee appointed delegates to aid in forming the General Association, which was done at Powelton, Hancock county, in June, 1822. In the same year the mission society of said Ocmulgee Association was voted to be incorporated by a unanimous vote. Strange, that now, in 1874, that association is anti-missionary! But so it is.

The above, though nothing but a brief sketch, would seem to be sufficient to prove as clearly as that the sun produces light, that the Baptists in this State, as a people, have always been friendly to ministerial education, missions, etc. And yet it is doubted by many at home and abroad.

The Temperance Cause is believed to have found its first

On the subject of Sabbath-schools, we will treat at large in our notices of the State Convention, Associations, etc.

BAPTIST CONVENTION OF THE STATE OF GEORGIA.

The suggestion for the formation of this body appeared in the minutes of the Sarepta Association, of October, 1820. The resolution was drawn by Rev. A. Sherwood, and presented by Charles J. Jenkins, father of ex-Governor Jenkins: "Resolved, that we suggest for our consideration, and respectfully that of sister associations in this State, the propriety of organizing a general meeting of correspondence." The original resolution was: "Resolved, that we suggest to sister associations in this State," etc. The Ocmulgee, being earliest in session the next year, approved the object of the suggestion, and appointed messengers to meet such as might be sent by other associations. The Georgia, which met in October, also appointed messengers, named Powelton as the place of the first meeting, and June succeeding, 1822, as the time. The Sarepta, however, at her very next session, resolved that she saw no need for any such meeting!

1. In June, 1822, messengers from the Georgia and Ocmulgee met and agreed on a constitution, in which the body was styled "The General Association," and to be composed of delegates from such associations as chose to unite.

ORIGINAL CONSTITUTION.

1. This body is constituted upon those principles of christian faith exhibited in scripture, generally acknowledged and received in the Baptist denomination.

2. The constituents of this body are the Baptist associations in the State of Georgia, or as many of them as may think

3. It shall be known and distinguished by the name of "The Baptist Convention for the State of Georgia," and shall form the organ of general communication for the denomination throughout the State.

4. Each association may send not less than five, and not more than eight delegates, to represent them in this body; and all delegates shall hold their appointments until others are elected to succeed them.

5. The officers of this union shall be a moderator, a clerk and assistant clerk, and a treasurer, who shall be appointed by ballot at each annual meeting, and shall form a committee of the body during the recess of the meeting; but this committee may be increased as occasion may require; and have authority to fill any vacancies which may happen, and also that of the treasurer.

6. The moderator shall perform the same duties that devolve on moderators in the several associations, and in addition to this, shall be authorized to call meetings of the committee in the interval of annual meetings, should he deem it expedient.

7. The clerk shall enter in a book, all the transactions of this body. The assistant clerk shall take charge of all distant communications, to or from this body, and shall write all the letters which it may require.

8. The treasure shall take charge of all the moneys, specialties, and property of all kinds, belonging to the body--give sufficient security for the amount in his hands--report the state of the funds from time to time, as the Convention may direct--and hand over to his successor in office all its moneys, property, etc.

9. Questions of difficulty may be referred from any of the individual associations, to the deliberation and advice of this body.

10. The acts and proceedings of this body shall be submitted, from time to time, to its constituents for inspection; and none of its decisions shall be binding on the associations or auxiliaries.

11. The following are the specific objects of this body, viz: 1. To unite the influence and pious intelligence of Georgia Baptists, and thereby to facilitate their union and co-operation. 2. To form and encourage plans for the revival of experimental and practical religion in the State and elsewhere. 3. To aid in giving effect to the useful plans of the several associations. 4. To afford an opportunity to those who may conscientiously think it their duty to form a fund for the education of pious young men, who may be called by the Spirit and their churches to the christian ministry. 5. To correspond with bodies of other religious denominations, on topics of general interest to the Redeemer's kingdom, and to promote pious and useful education in the Baptist denomination.

12. It shall have power to form rules, make arrangements, and appoint committees for the accomplishment of any and all the above projects: Provided, none of these rules and arrangements shall be inconsistent with the scriptures and the known principles of the associations.

13. Two-thirds of the whole number of delegates shall form a quorum, and a majority shall decide a question.

14. When its funds will justify it, this body may send delegates to the General Convention of our denomination in the United States.

15. The above constitution shall be liable to amendment or alteration, by two-thirds of the delegates present: Provided, the change may have been proposed by a member of the convention at the preceding meeting.

2. In 1823 the session was again in Powelton. The Sarepta sent corresponding messengers. Several subjects of importance engaged the attention of the body: practical religion, weekly meetings, Sabbath schools, observance of the Sabbath, etc. Rev. W. T. Brantly, Sr., and A. Sherwood preached on the Sabbath.

3. The meeting for 1824 was at Eatonton, in April. The Sunbury Association, having approved the constitution, became a member of the Union. Letters from distinguished brethren in various parts of the United States, in answer to the correspondence of the clerk, touching a uniform system of doctrine

4. The session of 1825 was also at Eatonton. The Yellow River Association, having been formed the preceding year, appointed five corresponding messengers, of whom only Rev. Joel Colley attended. Rev. Jesse Mercer read an exposition of the twelfth chapter of Revelation, and an essay on the permanent officers in a church, was read by Rev. Henry J. Ripley, now professor in Newton Theological Institution. The dissertation read last year by Rev. A. Sherwood, and his introductory sermon of this session, with Mr. Mercer's exposition, were ordered to be printed. The agents had brought in $67, and after Mr. Mercer's mission sermon on the Sabbath, $218 were collected. Rev. William B. Johnson of South Carolina was present and preached at this session. John M. Gray was appointed general agent.

5. Augusta entertained the body in 1826. By an amendment of the constitution, auxiliary societies were allowed to send delegates. The Hephzibah auxiliary sent J. Key and J. H. T. Kilpatrick. The Georgia and Ocmulgee Associations transferred their funds to this body, that it might conduct the business of missions, etc., amounting to $857,07¹/₂ from the former, and $107 from the latter. "Rules for interpreting scripture," and an "Essay on a call to the ministry," by W. T. Brantly and I. L. Brookes, were read and ordered to be printed in the Columbian Star. J. Toole, and indigent young minister, who had been studying under Mr. Brantly in Augusta, was adopted by the Convention, and money appropriated for his support. He afterwards prosecuted his studies with Rev. James Shannon, who succeeded to the pastoral care of the Augusta church upon the removal of Rev. Dr. Brantly to Philadelphia.

6. The sixth session was at Washington, in April, 1827. The Flint River auxiliary was admitted as a constituent: John Reeves and Benjamin Willson, messengers. Fifty dollars were appropriated for theological works for indigent ministers, and J. Toole and Thomas Walsh (lately a Methodist) were beneficiaries.

7. In May, 1828, the body convened at Monticello. New auxiliary

8. The eighth anniversary was held at Milledgeville, in March, 1829. Rev. B. M. Sanders' exposition of Matthew, eleventh chapter and twelfth verse, was read and directed to be printed, and Rev. Mr. Mercer's "prerequisites to ordination," to be published in the minutes. Mr. Josiah Penfield (late of Savannah) had bequeathed to the Convention $2,500 as the basis of a permanent fund for the purposes of theological education, to be paid on condition that a like sum should be raised by the body for the same object. Our people had not been accustomed to pay large sums, and it was considered a happy circumstance that notes were promptly given by responsible persons to the amount of $2,500, the sum required to be made up. This may be considered an epoch in our history in Georgia, for an impulse was then given to the cause of ministerial improvement, which has already resulted in incalculable good, and which it is believed will be felt for ages yet to come. Already has this small beginning been augmented to near $200,000. In Savannah, where he lived, and labored, and died, the name of Penfield will be long held in sacred remembrance; and among the Baptists of this State he will ever be regarded as a benefactor of God's people.

Pike county auxiliary society was received at this session.

9. The Convention in 1830 was held at Bethesda church, Greene, county. New auxiliaries joined--McDonough and Rocky creek, in Laurens. The labors of several missionaries, employed a portion of the previous year, amounted to more

10. Buck-head church in Burke county received and entertained the body in 1831. Several new auxiliaries joined: Lagrange, Jasper and Putnam county societies. The following important resolution was passed with great unanimity, viz: " Resolved, that as soon as the funds will justify it, this convention will establish, in some central part of the State a classical and theological school," to be connected with manual labor, and those preparing for the ministry only to be admitted. This resolution was not suffered to die without being carried into effect--for though a site was not purchased until the following year, yet it was only because the committee to whom this matter was confided could not find an eligible location. Rev. A. Sherwood, with his characteristic decision and energy, agreed to raise by subscription $1,500 for the purchase of lands, etc. This engagement was faithfully fulfilled and the amount raised.

While education, particularly the education of the ministry, was thus engaging much of the attention of the Baptists in this State, the cause of missions was by no means overlooked. On the contrary, the streams of benevolence in this respect were widening and deepening every year, and these were pouring forth the blessings of the gospel to the remotest parts of the earth.

It was announced that the Ocmulgee Association had withdrawn

11. Powelton, Hancock county, was the seat of the session in 1832. Auxiliary societies were admitted from Morgan and Gwinnett counties, and from the Chattahoochee and Tugalo Associations. Brethren Campbell, Lumpkin and Kilpatrick preached on the Sabbath. Mr. Lumpkin's sermon, on ministerial education, was ordered to be printed. Beneficiaries were reported as being under instruction at Athens, Crawfordville, Gainesville , Ruckersville, and under Rev. Mr. Sherwood near Eatonton--eight in all. This was a season of mourning and distress on account of the recent death of Rev. Jabez P. Marshall. The plan of a manual labor school, to be called "Mercer Institute," was adopted, and the site, (now called Penfield, in honor of the late Josiah Penfield of Savannah, Georgia,) seven miles north of Greensboro' in Greene county, was selected.

12. The session for 1833 was at McDonough in Henry county. The attendance was very numerous, and the deepest interest manifested by all in the proceedings of the Convention. Rev. A. Sherwood's introductory discourse was ordered to be printed, as also, Mr. Mercer's dissertation on "Resemblances and differences between associational and church authority." While strong opposition had shown itself in various parts of the State, still it was evident that the body was rapidly growing in public confidence and favor. At the close of the session, Mr. Sherwood, who had served as clerk for ten years, resigned.

13. In 1834, the body met at Indian creek church, Morgan county. New auxiliaries were received from Athens, and Talbot, and Walton counties. Jesse Mercer, N. W. Hodges of S. C., and James Shannon, preached on the Sabbath. Mr. Mercer's discourse on ministerial education was ordered to be printed. Recommended the organization of a Baptist Sunday-school Union for the State. The Manual Labor School at Penfield was reported to be in a prosperous condition, having about eighty pupils--five of whom were looking forward to the gospel ministry. A gracious revival had been experienced during the year, when some thirty of the pupils were baptized. The "Mercer Institute," from its commencement, had been under Rev. Billington M. Sanders as principal, than whom a

14. The session of 1835 was at Shiloh church, Greene county. Introductory sermon by Rev. J. H. Campbell. The Georgia Association was the only association belonging to the Convention. It was made up mostly of auxiliary societies in different parts of the State. This session the Central Association joined, being represented by Thomas Cooper, James Evans, John E. Dawson, Jesse Travis, Lot Hearn, J. H. Campbell and William Hearn. The following auxiliary societies also joined: Twiggs county, Putnam county, Mercer University, Newton county, Mountain creek, in Harris county, Island Ford, in Gwinnett county. Letters were received from the south western part of the State, "entreating that brother Everett be continued as a missionary in that section of the country." Agreed to endeavor to raise $3,000 during next year for foreign missions. Resolutions were adopted in favor of the religious instruction of our colored population. A package of tracts in Burmese was received from brother Simons, our missionary in Burmah. Agreed that the constitution as amended, be printed in connection with the minutes.

15. The fifteenth meeting was at Talbotton in 1836. New auxiliaries: Sarepta, Meriwether, Upson, Bibb, Coweta and Heard county, and Piney Grove Society. A plan for a Southern Baptist college was presented in a report, and the names of fifty persons, from among whom trustees should be selected by the executive committee of the Convention. During the preceding year the body had pledged itself to endeavor to raise $3,000 for foreign missions. But it was ascertained at this session that she had more than redeemed her pledge--$5,712 17 having been sent up for this object alone. It was resolved to attempt to raise $10,000 next year, but owing to the reverse in the pecuniary affairs of the country, this attempt was a failure in part.

It may be proper to state that the "Southern Baptist College" was suggested at Washington, Wilkes county, in the spring of 1835, and some $10,000 subscribed in that county alone for the object. By this time over $35,000 had been subscribed, and the Central Association had resolved to raise $20,000

16. The anniversary for 1837 was held at Ruckersville, in Elbert county. The Hephzibah, Apalachee  and Mountain Associations became component members, and new auxiliary societies (Bethel and Monroe counties) were received. The interest of this session was greatly enhanced by the ordination of Edward A. Stevens, of the Sunbury church, as a missionary to the East. He had but recently finished his theological course at Newton, Mass., and been accepted by the Board of Foreign Missions, and was the first native Georgian who had been destined to labor among the heathen of the Eastern world. The amount for foreign missions received during the year was $6,215 20. Funds in the hands of treasurer for education of ministers, building, etc., $21,562 60, besides lands and improvements at Penfield and subscriptions for "Mercer University."

17. The 17th session was held at Monroe, Walton county, in 1838. Washington Mission Society was received. The college charter was approved and appended to the minutes. Messengers were in attendance from South Carolina Baptist Convention. A catechism for Sabbath-schools, prepared by teachers of the Sunday-schools in Augusta, Ga., was favorably noticed.

The committee appointed to report a resolution with respect to the American and Foreign Bible Society have had the subject under consideration, and feel deeply impressed with the idea of the importance of the institution. An effort to give the Bible, faithfully translated, to the world, is no common undertaking, and should, in the view of the committee, draw forth the best feelings and engage the most cordial co-operation of all christians. Therefore,

Resolved, That we have entire confidence in the board of managers of this society; that we approve its objects, and that we request our brethren generally, so far as they have opportunity, to contribute to its funds.

Amount received for foreign missions and kindred objects, $5,334 83¹/₂.

18. In 1839 the body convened at Richland, Twiggs county. New constituents: Columbus and Rehoboth Associations. At the request of "Cave Spring Manual Labor School," in Floyd county, a committee was appointed to confer with the trustees on the interests of said school. The Mercer University was reported to be in successful operation, with ninety-five students in the two departments. Upwards of $5,000 were sent up to the session for the various objects of the Convention, and the whole amount in the hands of the treasurer, about $28,000. Sixty-one delegates, from various associations and societies, composed the body, with a congregation of between three and four thousand in attendance.

19. Rev. Asa Chandler delivered the introductory discourse to the nineteenth anniversary, at Penfield, May 1st, 1840. Jesse Mercer was re-elected moderator, J. E. Dawson clerk, and C. D. Mallary assistant clerk. The Christian Index, (with printing press, dues, etc.,) was received as a donation from Rev. Jesse Mercer. After considerable discussion, the offer was accepted "without a dissenting voice," and resolutions adopted expressive of the gratitude of the Convention to the reverend donor for his generosity. The printing office and house was worth some $2,000--some $3,000 due the concern--about $1,000, money advanced for the office, he discounted in favor of the

20. The delegates who formed the session of 1841 met at Thomaston, Upson county. Introductory by Rev. Albert Williams. Rev. B. M. Sanders, moderator, in place of Jesse Mercer, who had been called to his home on high during the previous year. In his death, the Baptists have sustained perhaps the greatest loss they had ever experienced in the State. Dr. Curtis, an Englishman, pastor of the church in Macon, delivered the sermon on education, on Sabbath--a rare production. No business of extraordinary interest transacted.

21. The session at LaGrange, Troup county, in 1842, was very numerously attended. Rev. J. H. Campbell introduced the meeting by a sermon from 2 Cor., v. 14: "For the love of Christ constraineth us." The Flint river and Western Associations were received as constituent members. The trustees of Mercer University held a session during the recess. Some differences which had existed among them were adjusted, and peace once more reigned. B. M. Sanders was moderator, W. H. Stokes clerk, V. R. Thornton assistant clerk. The interests of "Hearn Manual Labor School" excited much attention. J. H. Campbell proposed a plan for its relief, which was finally successful. The management of the female school at Penfield excited some unpleasant discussion in this meeting.

22. The Convention was at Madison in 1843. Introductory by S. G. Hillyer. B. M. Sanders president, W. H. Stokes secretary, and V. R. Thornton assistant secretary. The body was composed of delegates from thirteen associations and three auxiliary societies. The Bethel Association joined here. Isaac McCoy, (missionary to the Indians,) J. S. C. F. Frey, the Jew, and Rev. William B. Johnson, were in attendance; also, J. G. Binney, late pastor of Savannah church, and now under appointment as a missionary to Burmah. Eight domestic missionaries have been sustained more or less of their time, and the same number of beneficiaries are under instruction in Mercer University. The Convention became auxiliary to the American Indian Mission Association, (much interest having been excited

23. The twenty-third anniversary was at Cave Spring, in Floyd county, in 1844. Owing to the remoteness of the situation, the attendance was not as numerous as usual, yet it was quite respectable. B. M. Sanders moderator, Thomas Stocks clerk. Besides the ordinary transactions, (which show the body in a prosperous condition,) arrangements were made to take possession of "Hearn Manual Labor School," voluntarily offered to this body by its board of trustees. A most valuable situation for a school is thus secured to the denomination, believed to be worth twenty or twenty-five thousand dollars. "Hitherto the Lord hath helped us!"

ROUGH ESTIMATE OF DOMESTIC MISSIONARY LABOR, ETC., PERFORMED
BY THOSE EMPLOYED BY THE CONVENTION.

The missionaries have performed about eighteen years' labor in destitute parts of the State, i. e., their services have amounted to the labors of one man for that time. This is a very low estimate--probably twenty-three or twenty-four years would be nearer the truth. They established the first churches in the bounds of the Western Association, in Troup and contiguous counties, out of which that body was formed in November, 1829. The principal missionaries in that region were James Reeves and John Wood. In Cherokee country, too, the first churches were gathered by brethren in the employ of the Convention, of whom Jeremiah Reeves, Phillips and Pearson were prominent. Several of those in Randolph, Lee, etc., in the Bethel Association, were gathered by the labors of Travis Everett, another missionary.

These evangelists have circulated bibles, religious books and tracts in great numbers. Much gratuitous service on behalf of the body has also been performed, in order to remove prejudice and stir up the churches to practical godliness. Many indigent ministers have been furnished with libraries, and others have received from the Convention valuable additions to their religious

24. In regard to the session of this body for 1845, the author is dependent on his memory, having failed to obtain a copy of the minutes. He remembers that it was held at Forsyth; that it was largely attended by both delegates and visitors, and that Sanders was moderator and Mell, clerk. Dr. Burrows, then of Philadelphia, now of Richmond, was present, also Isaac McCoy, missionary to the Indians, through whose efforts a deep interest was awakened in favor of that long neglected and much injured race. It was agreed to continue correspondence with the American Indian Mission Association, and Rev. V. R. Thornton was appointed a messenger. This association was organized to remedy, in some measure, the neglect with which those tribes which held slaves were being treated by the Northern boards. Isaac McCoy was one of the most devoted and useful missionaries of modern times. His whole soul seemed to be absorbed in the welfare of the poor Indians.

25. The Convention met in Macon in May, 1846. The introductory sermon was preached by Rev. Josiah S. Law, and was a masterly effort. The same brother subsequently read an "Essay on the Religious Instruction of the Colored Race among us," for which a vote of thanks was tendered to him, and the essay ordered to be published, as was also his sermon. The clerk was instructed "to print in the minutes the names and post-offices of all the ministers of the Baptist denomination in the State," occupying seven pages. This record was renewed eighteen years in succession. The utility of such publication, made annually, is not entirely apparent to the author. The executive committee reported that the domestic missions under their supervision were in a prosperous condition: E. Hedden in Cherokee Georgia, and David Ryals in Tattnall and Irwin counties. Said committee had recommended to the Marion

26. The session for 1847 was held in the city of Savannah. Introductory by Rev. A. T. Holmes, and the education sermon by J. L. Reynolds, then residing in Virginia. Dr. Shaver, of that State, now editor of the "Christian Index," was in attendance, also R. Holman, of Alabama, and R. Furman, of South Carolina. The Southern Baptist Publication Society was organized at this meeting. The project originated with the author of this work. Other brethren joined him in a call for the meeting in Savannah. Said meeting was attended by delegates from several Southern States, and the society was constituted under favorable auspices. Its headquarters were established at Charleston, S. C. Twenty-five or thirty thousand dollars, first and last, were raised to sustain it, and a number of valuable works (among which was "Soul Prosperity," by Rev. C. D. Mallary, ) were issued by it; and finally it died--why, or how, the author has never been able to ascertain. Rev. A. M. Poindexter and Rev. J. P. Tustin were its general agents for several years, and prosecuted their agency with great energy. They were succeeded, if the writer's recollection is not at fault, by Mr. J. J. Toon, recently proprietor of the "Christian Index." The society maintained a sort of ephemeral existence until the commencement of the late war, when it seems to have died intestate. What became of its assets, if it had any, is a mystery which yet remains to be solved.

The boards of the Southern Baptist Convention held a meeting during this session, Rev. W. B. Johnson, D. D., of South Carolina, in the chair.

The death of Rev. Humphrey Posey, James Lunsford and Joseph Ross were noticed in appropriate terms.

The body listened to an interesting verbal report from Rev. David Ryals, then missionary in Appling county and regions adjacent, and adopted measures, at his request, to secure a colaborer with him in that destitute field. David Ryals was a sound and impressive preacher, a devoted and highly successful missionary, and one of the most godly and pure-minded men the writer has ever known. Sermons delivered by Revs. A. T. Holmes and J. L. Reynolds were requested for publication.

27. The Convention assembled in Griffin, May 5th, 1848. The introductory sermon, by Rev. V. R. Thornton, from Eph. i. 22, "And hath put all things under his feet, and gave him to be the head over all things to the church," was a discourse remarkable for its clearness, depth and power. As a gospel preacher--particularly as a doctrinal preacher--the writer has never heard Thornton's equal.

Hon. Thomas Stocks, who had been elected moderator the previous year in Savannah, was re-elected to preside over the body, and was continued in the chair until the session in Augusta, 1847, when he declined a re-election. Rev. P. H. Mell was elected clerk, and C. M. Irvin assistant clerk. Correspondents were present as follows: From Virginia, J. B. Taylor; from Alabama, R. Holman; from South Carolina, M. T. Mendenhall and R. Furman, and A. D. Cohen, agent for the American Society for Ameliorating the Condition of the Jews. Rev. Mr. Parsons and Rev. Mr. Safford, Presbyterians, also took seats on the floor of the Convention. It was the custom in those days to invite ministers of other evangelical denominations to seats with the body.

The Southern Baptist Publication Society again held a meeting during the recess of the Convention.

Rev. C. D. Mallary read a most interesting and powerful document on Sunday-schools, which was afterwards published by the Southern Baptist Publication Society.

The Marietta church applied for aid in completing their meeting-house,

Rev. A. D. Cohen, a converted Jew, was invited to address the body in favor of the American Society for Ameliorating the Condition of the Jews. Much interest was manifested in regard to the "Christian Index," a report was made on the subject, and the following resolution was adopted: "That the improvement and increased circulation of the 'Christian Index' demand the immediate and prayerful consideration of this convention." Under the direction of the executive committee, domestic missions were being vigorously and successfully prosecuted in different parts of the State. Rev. D. G. Daniell was at work in Atlanta, preaching, and having a meeting-house built for the use of an infant church of twenty members, recently constituted. Ryals was still sowing the good seed of the kingdom in Telfair, Appling and adjacent counties, assisted by Sauls. Duggan was doing likewise in Montgomery county and other portions of the pine regions. Bibles and religious books were furnished to those missionaries, which they scattered in their fields of labor. These were some of the means employed by the Convention in those days for the promotion of the good cause in Georgia. The blessing of God attended them, and glorious were the triumphs of truth.

28. The session for 1849 was held at Athens, commencing May 18th. Introductory by Rev. C. D. Mallary. Stocks continued as moderator, and Mell as clerk. Visiting ministers, who took seats with the Convention, J. S. Baker, B. Manly, Jr., of Alabama, Drs. Hoyt and Church, of the Presbyterian church, Magill, of the Congregational, and Boring and Key, of the Methodist. Correspondents were present as follows: A. M. Poindexter, (then corresponding secretary of the Southern Baptist Publication Society, from South Carolina Baptist Convention; Mendenhall, Boyce, Cuthbert, Ball and others. Ball was announced as general agent of the Richmond Board for Georgia.

The trustees of Mercer University were instructed "to fix terms of scholarship, single, perpetual and family." It was stated, on good authority, "that out of the whole number of

Regret was expressed that the patronage of the Female Seminary at Penfield was so limited.

Rev. J. S. Baker had resigned the editorship of the "Christian Index," and B. M. Sanders was conducting it témporarily. A select committee suggested its removal "to Macon, Atlanta or elsewhere."

Mr. J. E. Willett had been elected Professor of Natural Philosophy and Chemistry in Mercer University. The trustees never made a better appointment.

Peter Northen, one of the best of men, and a competent and faithful officer, was re-elected treasurer of the convention. He has since gone to his reward in heaven.

29. Marietta was the place of meeting in 1850. The opening sermon was delivered by Rev. Robert Fleming, and the education sermon on Sabbath by W. H. Stokes. The old officers continued.

The Middle Cherokee Association and the Middle Association were received as constituents.

An application for membership from a missionary society formed in Griffin Baptist church was at first rejected, but the rejection was reconsidered and the subject referred to a special committee, (of which the wise and venerable ex-Governor Wilson Lumpkin was chairman,) who recommended its reception, and such a change in the constitution "as hereafter to exclude all auxiliary societies from direct representation in this convention." The author doubts seriously whether a money basis. upon which auxiliary societies obtain representation, is entirely consistent with Baptist principles.

"General Duff Green, by permission, made some remarks on the subject of education, and closed with an offer to this body of twenty thousand dollars to endow two institutions, a male and a female, at Dalton, provided others will contribute twenty thousand dollars more." This proposal was referred to a committee, of which Rev. J. S. Baker was chairman, who subsequently reported: "The objects of this society, however, (the one represented by General Green,) are so multifarious, and

A legacy of eight hundred dollars, "for the support and promulgation of the gospel," from the estate of John Turner, of Upson county, was secured to this body, and paid over by Rev. A. T. Holmes, Jacob King and others.

The committee on publications, of which T. U. Wilkes was chairman, after recommending several publications, say: "Last of all, and above all, we recommend the Book--the Bible--the composition of the Holy Ghost, the word of the living and only true God, which is able to make us wise unto salvation, through faith, which is in Christ Jesus."

The trustees reported that they were still adding improvements to the buildings and campus of Mercer University. Nothing further, out of the ordinary routine of business, transpired at this session, if we may except a proposition emanating from Griffin and advocated by Rev. V. A. Gaskill, to remove Mercer University to that city, which elicited much warm discussion, and which was rejected.

30. According to appointment, the Convention assembled at Perry, Houston county, May 23d, 1851. The introductory sermon by N. M. Crawford, and that on ministerial education by J. E. Dawson.

A communication from the Georgia Association was received, requesting the Convention "to recommend a proper catechism for the religious instruction of our families." Referred to a special committee, who reported a recommendation that a committee be appointed to suggest some work of the kind which our people may be willing to adopt. W. H. Stokes was appointed chairman of that committee.

From the report of the special committee on the report of the trustees of Mercer University, the following sentence is extracted: "The official term of the board of trustees expiring with this session, your committee cannot forbear to express their unfeigned admiration on the review of their faithful discharge of the obligations, their prudent management of the interests,

Reports on missions, Sunday-schools, etc., were all encouraging, and the following resolution, offered by Rev. Joseph Polhill, on the subject of schools, was adopted: "That it is cause of rejoicing to us that so many seminaries, for the education of males and females, have sprung into existence and are sustained under Baptist influence; that these seminaries are important agencies for the advancement of the Baptist cause and the progress of truth; that in view of these facts, our brethren be affectionately but earnestly requested to educate their children at these institutions."

Mr. Dawson's sermon on education, preached on Sunday, was requested for publication.

J. H. Campbell declined re-election as a trustee of Mercer University, and at his instance Mr. James Clark, of Lumpkin, was appointed in his place.

The executive committee reported having appointed Rev. J. F. Dagg as editor of the "Christian Index," and that a "full, complete and final settlement" had been effected with Rev. J. S. Baker, "of all matters relating to his former interest in the paper."

31. The introductory sermon to the session at Columbus in 1852, was preached by Rev. S. C. Hillyer, and the education sermon on Sabbath by S. Landrum. A copy of the latter was requested for publication. The old officers were continued.

The venerable William C. Buck, of Kentucky, corresponding secretary of the Bible Board of the Southern Baptist Convention, was in attendance, and addressed the Convention. A large number of delegates and correspondents, besides many visitors male and female, were also present.

The order of business was suspended on Saturday, at noon, "to afford the Rev. S. Bonhomme, agent of the American Society, for Ameliorating the Condition of the Jews, an opportunity to address the Convention."

A committee was appointed at Lagrange, who were expected

A large and spirited meeting was held at night in favor of Mercer University, addresses made by T. J. Burney, Hillyer, Dawson and Dr. Dagg, and the following resolutions adopted: "That the ample endowment of Mercer University is a matter of gratitude to Almighty God, and encouragement to our denomination," and "That this Convention set apart a day of concerted prayer for more young men who may become qualified for the labors of the ministry."

The death of the faithful Domestic Missionary of the pine region, David Ryals, was recorded with lamentations.

The report on education expresses the gratitude of the Convention for the educational advantages afforded by Mercer University. But it does not stop there; it records the gratification of the members that seminaries are springing up in all parts of the State for the improvement of both males and females, and that other denominations are vying  with the Baptists in promoting this good work. They rejoice also, in the means of education afforded by the State to the deaf and dumb, as well as to the blind.

The subject of removing the Christian Index from Penfield to some larger town was again considered, without arriving at any definite conclusion.

One hundred and forty students had been admitted into Mercer University within the collegiate year.

It was decided that henceforth there shall not be a sermon on education preached annually as heretofore.

32. At Atlanta, on the 22d of April, 1853, the introductory sermon to the thirty-second session of the Georgia Baptist Convention, was delivered by Rev. B. F. Tharp.

A large number of visiting ministers were present, among whom were T. J. Bowen, J. S. Dennard and W. H. Clark, missionaries under appointment to Africa. Bowen had recently returned from that country, having spent several years there; but was intending to sail again soon, accompanied by Dennard and Clark. A meeting was held on Sunday night, which was largely attended, when addresses were delivered by said missionaries.

The delegates to the Southern Baptist Convention, soon to assemble, were requested to bring the subject of establishing a mission or missions in Burmah, to the attention of that body.

It was suggested by the executive committee, that the female Academy at Penfield, with its buildings, apparatus, etc., be transferred to the citizens of the village, it being a local institution, which suggestion was approved, and it was accordingly so transferred. It had not been, on the whole, a flourishing school, and the management of it had given the Convention a good deal of trouble.

Mercer University was reported to be highly prosperous, the number of students being greater than at any former period.

At the instance of the Bible Board at Lagrange, the locality of that Board was changed to Savannah, and a new Board appointed, of which Rev. J. P. Tustin was chairman.

It was agreed to memorialize Congress "in favor of religious toleration of citizens of the United States all over the world," and a committee appointed for this purpose, of which Rev. S. Landrum was chairman.

Donations of books were made to several ministers, among whom was A. T. Spalding. This had been a practice of the body for many years, and many of our ministers were greatly improved in this way.

A Sunday-school convention was held in connection with this session, and the report of its committee published in the minutes.

It was ordered that the constitution of this body, as amended in 1848, be published with the minutes.

33. The body assembled at Washington, Wilkes county, in April, 1854. The introductory discourse was delivered by Rev. J. P. Tustin, and the old officers re-elected.

Revs. Samuel Henderson and Joseph Walker of Alabama, J. B. Jeter, R. B. C. Howell, and J. B. Taylor of Virginia, and J. G. Binney, late missionary to Burmah, were in attendance.

On Sabbath, Revs. Howell, Mallary and Binney preached in the Baptist church, and Jeter, Campbell and Henderson in the Methodist. Dr. Mallary's sermon, preached by invitation, was

The constitution was amended so as to allow each association four delegates, without reference to its numbers, and to an "additional delegate for every five hundred members; provided the number of delegates for any one association shall never exceed fifteen." This is the numerical basis of representation. The constitution already provided for the representation of auxiliary societies upon a money basis--each society, paying annually fifty dollars, being entitled to one delegate, and to an additional delegate for every hundred dollars; provided that such societies shall never have more than three delegates. The constitution thus amended, remains substantially the same to this day.

The Bible Board at Savannah, had collected about three thousand dollars, had nine colporteurs employed, and were vigorusly prosecuting their work.

Ten beneficiaries were being educated, and nine preachers had received donations of books.

34. The place of meeting, April 20th, 1855, was Newnan, Coweta county. H. H. Tucker preached the opening sermon from Psalms, cxxii. 1: "I was glad when they said unto me, Let us go into the house of the Lord," which was a most appropriate and effective effort. The old custom of having an annual sermon on ministerial education was revised, and has been kept up since.

Among the visiting ministers were J. M. Chiles, of South Carolina; G. L. Sandidge, J. H. Eaton and J. R. Graves, of Tennessee; A. M. Poindexter, of Virginia; S. Henderson and J. T. Tichenor, of Alabama; J. P. Tustin, of Charleston, S. C.; A. C. Dayton, of Nashville; and H. F. Buckner, missionary to the Indians, and A. D. Phillips, soon to sail for Africa; also, A. E. Stevens, from Burmah. On Saturday forenoon the regular order was suspended, and H. F. Buckner delivered one of the most impressive and telling speeches ever made in the Georgia Baptist Convention, upon which a collection was taken up for Indian missions, amounting to $1,139 00, and resolutions passed encouraging the Southern Baptist Convention to accept the

Quite a number of ministers had died during the year: Joshua S. Callaway, Isaac R. Eskew, Wyche Jackson, Samuel Cannon, Evans Pearsons, Henry Garland, W. W. Arnold, and Henry Stevens.

A package of books was donated by Dr. Adiel Sherwood, for which the thanks of the body were voted him.

Mercer University was reported "in a flourishing condition." Dr. Dagg had resigned the presidency, and Rev. N. M. Crawford had accepted the position.

35. The associations and societies composing the Convention were represented in Savannah, April, 1856, by one hundred and fifty-six delegates. Introductory by Rev. E. B. Teague, from Psalms, li. 12, 13.

Hon. Thomas Stocks was prevailed upon to act as moderator, and was re-elected. "The former clerk having declined a reelection, J. F. Dagg was chosen clerk, and William C. Wilkes assistant clerk."

"On motion of brother Warren: Resolved, That the sincere thanks of the Convention are hereby tendered to brethren P. H. Mell and C. M. Irvin for the very faithful and efficient manner in which they have served this body for eleven years as its clerks."

Rev. P. W. Samson, now President of the Columbian College, D. C., was present as a correspondent from the Maryland Union Association.

For more than a year preceding this session, the public mind of the denomination had been unusually disturbed on account of the affairs of Mercer University. At the instance of the trustees, Dr. Dagg had resigned the presidency, and Rev. N. M. Crawford had been elected in his place and had accepted. Professor Mell and other friends of Dr. Dagg had shown great dissatisfaction on the occasion, and he and Professor Hillyer, (a son-in-law of Dr. Dagg,) had resigned. The trustees had labored to quiet these dissensions, and had apparently been successful; but they soon broke out again and became more serious than ever. Finally, the only course left to the trustees, as they

It was under this unhappy state of affairs that the Convention met in Savannah in April, 1856. The following extracts from the minutes show the action of the body on the subject:

"Read the report of the trustees of Mercer University, and, on motion of brother Gaskill, adopted the following resolution: ' Resolved, That the report of the Board of Trustees be referred to a select committee of seven, and that said committee be requested to examine the proceedings of the Board of Trustees concerning their dealings with brother Mell, seeking all the information they can get from both parties.'

"In accordance with this resolution, the moderator announced the following committee: Brethren M. A. Cooper, R. L. McWhorter, V. A. Gaskill, J. S. Baker, D. W. Lewis, and H. C. Hornaday.

"Brother Baker having resigned his place on the committee to whom was referred the report of the Board of Trustees, the moderator appointed brother D. A. Vason to fill the vacancy."

"The committee to whom was referred the report of the Board of Trustees, reported on Monday afternoon. During the reading of the report the convention adjourned until eight o'clock." At the appointed hour, "Resumed the reading of the report of the committee to whom was referred the report of the Board of Trustees, which was adopted," and is as follows:"

REPORT ON THE REPORT OF THE BOARD OF TRUSTEES.

"The committee to whom was referred the consideration of the report of the trustees of Mercer University, report that they have endeavored to discharge the duties assigned, as indicated by the resolution of their appointment, which requires them 'to examine the proceedings of the Board of Trustees concerning their dealings with brother Mell, seeking

"He objects to the reason as stated, as to the grounds of acceptance. On the 7th of August, Dr. Dagg, by letter, calls on the faculty to testify to the fact that 'failing health and want of strength' are untruly stated as reasons stated in the proposed notice of resignation. On the same day, three of the professors, to-wit: Mell, Sanford and Willet, responded and testified as desired by Dr. Dagg. Professor Willet dissenting to some particulars.

"Professor Crawford declines to unite with these professors in this testimonial, assigning as his reasons, by letter, dated 14th August, addressed to Professors Mell, Sanford and Willet, in reply to Professor Mell, inclosing the letter of Dr. Dagg and the reply of the three professors, requesting the signature of Professor Crawford to the reply.

"On the 13th December, 1854, the trustees met at Penfield. Dr. Dagg being present, presented to the Board his letter to the faculty, and the reply of Professors Willet, Sanford and Mell. A trustee asks if all the faculty had signed it. Another trustee replies that one member of the faculty had not, but had declined

"The trustees pass resolutions in favor of Dr. Dagg, explanatory and commendatory. Dr. Dagg expresses himself entirely satisfied.

"The trustees elect Dr. N. M. Crawford President of the Mercer University; Professors Mell and Crawford being the only names voted for.

"Dr. Crawford accepts the office, and at the suggestion of the committee notifying him of his election, has an interview with Dr. Dagg, which, as far as conducted, is by Dr. Dagg declared satisfactory.

"Dr. Dagg agrees to continue as professor of theology until July thereafter.

"At commencement in July, 1855, it is found that there had been a want of co-operation between Professor Mell and President Crawford.

"On the 23d of July, 1855, at Penfield, Dr. Dagg resigned the professorship of theology.

"Professor Mell resigned his professorship of languages at this time also, giving as his reasons his dissatisfaction with Dr. Crawford as the president. It is accepted. At this time Professor S. G. Hillyer also tendered his resignation, and it is accepted.

"On Tuesday following the trustees reconsidered their acceptance of the resignation of Professors Mell and Hillyer, and appointed a committee to strive for a reconciliation of the faculty.

"On this day President Crawford also tendered his resignation

"On Wednesday thereafter, the committee reported that a reconciliation had been effected, so as to produce co-operation in the faculty.

"Thereupon President Crawford, Professors Mell and Hillyer were, by the trustees, requested to withdraw their resignations, and Dr. Dagg requested to continue as professor of theology.

"The resignations are withdrawn, and Dr. Dagg agrees to serve as professor of theology, if such services are needed. The election of Dr. Crawford as president is reaffirmed by unanimous resolution of the Board of Trustees, concurring in the choice and tendering him their cordial support.

"The president and faculty now meet with the board, and evince a purpose to co-operate in their business.

"On the 25th of August, 1855, Dr. Crawford having heard of statements as coming from Professor Mell, derogatory to him officially and personally, addressed him a note repeating what he had heard, and asking Professor Mell how far it was true. On the 4th September, 1855, Professor Mell replied at length, waiving a direct or categorical answer--but reiterating the charges made by him against Dr. Crawford, numerically three, anterior to the reconciliation before the trustees in July previous, with an apparent purpose to reaffirm those charges, and a labored effort then to urge and establish them.

"On the 14th of September, Dr. Crawford replied to Professor Mell's letter, giving his views and opinions at length. On the 17th September, 1855, Professor Mell acknowledges the receipt of Dr. Crawford's letter of the 14th, only to satisfy the demands of courtesy; declines further discussion, and closes by saying that if from any cause Dr. Crawford finds himself annoyed by the present aspect of things, it is entirely out of his power to relieve him.

"On the 18th of September, 1855, Dr. Crawford tendered his resignation to the trustees, as president, advising them of a want of harmony in the faculty, stating the impossibility of co-operation, because of the hostility of the professor of languages to the president.

"On this occasion Dr. Crawford submitted to the Board, the

"On the 23d October, 1855, the trustees met at Penfield, and the resignation of Dr. Crawford was submitted to them, with the correspondence above specified. By a committee appointed for that purpose by the trustees, Dr. Crawford and Professor Mell were invited to add to the statements contained in their correspondence, anything they might offer, and for this to come before the trustees. They respectively appeared, and presented what they had to offer.

"After consideration the trustees resolved to retain Dr. Crawford, and dispense with the services, as professor, of brother Mell, and so advised them.

"Brother Mell felt aggrieved, and prepared, published and circulated his 'Exposition of Recent Events,' setting forth a complaint against the trustees of injuring him, wronging him in this, that they condemned him without a hearing, and refused to submit their charges against him, or to confront him by his witnesses.

"From the foregoing facts, your committee are of opinion that the proceedings of the Board of Trustees, in their dealings with brother Mell, have been prompted by a desire faithfully to administer the trust confided to them; that in the course of administration, they were under the painful necessity of re-organizing the faculty of the College under circumstances of great trial, arising from the want of harmony and co-operation in the faculty. The difficulty and magnitude of these trials arose mainly from the fact that the schism existed between the most worthy brethren and eminent professors, making it indispensable in either alternative to set aside one or more professors, who, under other circumstances, they might and would have gladly retained.

"As regards the wrong and injury complained of by brother Mell, your committee are of opinion: 1st. That Professor Mell was not removed on account of charges preferred--not as the result of a trial and conviction for malfeasance or non-feasance--acts committed or duties neglected--but simply for and on account of the fact, that there was not and could not obtain a

MARK A. COOPER, Chairman.

When the trustees took action on the dismissal of Professor Mell, "the members of the Board present, were brethren Thos. Stocks, J. H. Campbell, V. R. Thornton, S. Landrum, H. Bunn, B. T. Tharp, Juriah Harris, James Thomas, D. E. Butler, T. J. Burney and O. L. Battle--just a quorum. Rev. E. W. Warren came into town after a decision was arrived at." They were unanimous in that action. Whether it was wise on the part of the Board in remaining silent as long as they did, or on that of the Convention in calling them to account, are questions which others must decide. The author being an interested party, may not be qualified to decide them impartially. They are questions, however, which deserve, and will doubtless attract the attention of the student of history.

Rev. Willard Preston, D. D., pastor of the Independent Presbyterian church in this city, having died suddenly since the session commenced, it was resolved to regulate the sittings of the Convention so as to allow the members an opportunity to attend his funeral; and expressions of sympathy for his afflicted family were entered on the records.

It was resolved to remove the "Christian Index" from Penfield to some one of the principal cities of the State, and to place the management of it for the future, in the hands of a committee, to be styled "The Index Committee." The executive committee was instructed to determine the location, and appoint said committe, which they subsequently did by removing it to Macon.

The Savannah Baptist Publication Society were authorized to turn over their business and assets to the Southern Baptist Publication Society.

36. The session of 1857 was at Augusta, commencing the 24th of April. A large delegation and many visitors were present.

Hon. Thos. Stocks declined a re-election, and Rev. P. H. Mell, D. D., was elected moderator. Resolutions were adopted expressive of the high esteem in which Mr. Stocks was held by the body as a presiding officer and as a christian gentleman. The clerks of last year were re-elected.

Rev. P. H. Mell preached the introductory, and Rev. William Williams the missionary sermon.

Mercer University was reported "in a prosperous condition," and the following resolution adopted: "That the thanks of this Convention be tendered the late Board of Trustees of Mercer University for the efficiency and fidelity with which they have discharged their official duties." The old Board, especially the acting members, were all re-elected.

An earnest and persistent effort was made to remove the University from Penfield, which failed. Hon. Mark A. Cooper in favor of, and Hon. N. G. Foster against removal, were conspicuous among the debaters. They both made powerful speeches, but Foster's side got the most votes. The current on this subject will no doubt change some day.

37. The thirty-seventh anniversary was held at Americus, in connection with the fourth Sabbath in April, 1858. The venerable Adiel Sherwood, D. D., preached the opening sermon, from Acts v. 41. The education sermon was preached on Sabbath by Rev. J. H. DeVotie, pastor at Columbus.

Among the prominent brethren present were S. Henderson, of Alabama, J. E. Dawson, William Williams, and Joseph E. Brown, then Governor of the State, who was a delegate from the Central Association.

The "Christian Index" paper had "paid into the treasury of the Convention the sum of five hundred dollars for benevolent purposes."

The income of Mercer University for the year amounted in the aggregate to $13,444 71, and the amount reported by the

The trustees of Mercer University held a meeting, and once more elected Rev. N. M. Crawford, D. D., as its president, which position he accepted.

The utmost harmony and good will prevailed throughout the session, and much important business was transacted with dispatch.

[During this meeting the author came near losing his life by a fall, occasioned by an attack of vertigo, brought on by over-exertion, mental and physical, from the effects of which he has not recovered to this day, and probably never will.]

38. The ensuing session, 1859, was held at Columbus, in April. The introductory, a characteristic and memorable discourse, was preached by that man of God, C. D. Mallary, from 1 John v. 21--"Little children, keep yourselves from idols." The officers of last year were re-elected.

"On motion of brother Landrum, adopted the following preamble and resolution:

" Whereas, Individuals are contributing funds to sustain brother J. H. Campbell as an evangelist in Georgia for one year; and whereas, we are pleased with the movement, therefore

" Resolved, That we cheerfully commend brother Campbell to the confidence and kind regards of the brethren generally."

Contributions were made for the Tallahassee and Brunswick churches.

Rev. J. E. Ryerson, pastor at Augusta, preached the educational sermon on Sunday.

Twelve young ministers were receiving aid from the education fund, and there was still room for more.

During the preceding Conventional year, there had been received by the Domestic Mission Board for domestic and Indian missions, $38,834 37. The contributions for foreign missions had also been liberal, and the missionaries were encouraged in their work.

The body expressed their regret that Rev. Joseph Walker had resigned the editorship of the "Christian Index." The paper was prosperous, and was paying a handsome profit.

The Southern Baptist Publication Society and its publications were noticed in commendatory terms.

39. The anniversary for 1860 was held in Macon, in April. The opening sermon by Rev. N. M. Crawford, D. D. The educational sermon, on Sabbath, was preached by Rev. H. A. Tupper, pastor at Washington, Wilkes county.

The body received an invitation to attend an exhibition of the pupils of the Georgia Asylum for the Blind, which was accepted.

The question of selling the "Christian Index" paper had excited more or less interest for years. At this session such a step was strongly recommended by the following committee: Mallary, Sherwood, Burney, Stocks, William Cooper, Irwin, and L. W. Stephens. This recommendation produced an animated discussion; but, "on motion of brother Campbell, the whole subject of the 'Index' was laid on the table" for the balance of the session.

The question of continuing correspondence with the General Association of Middle Tennessee and Northern Alabama, also excited considerable interest and elicited some warm debate. This subject was also laid on the table, and correspondents were not appointed, and have not been since. Among the more prominent disputants on this subject were Rev. Mr. Hillsman, of Tennessee, and Hon. Lott Warren, of Georgia.

Mercer University had been visited the preceding fall by a gracious and remarkable outpouring of God's Spirit, and many of the students had been converted to Christ. The institution was "in a condition of unusual prosperity." This was also true of foreign and domestic missions, Sabbath-schools, etc.

The trustees of Mercer University and the executive committee are again mentioned in most commendatory terms by the Convention.

40. The Convention met with the Baptist Church, at Athens, April 26th, 1861, and held its fortieth session. Rev. E. W. Warren preached the introductory discourse, and that on ministerial education, on Sabbath, was delivered by Rev. S. G. Daniel.

Mrs. Jane Posey, relict of the late Rev. Humphrey Posey, had bequeathed to Mercer University, for ministerial education,

On motion of Rev. N. M. Crawford, a committee of five was appointed "to report resolutions appropriate to the condition of the country:" Crawford, Junius Hillyer, Stocks, Sisk, and Stockton. The report (which was unanimously adopted,) asserts "that while this Convention disclaims all authority, whether ecclesiastical or civil," yet that the members, as citizens, "approve, indorse, and (will) support the Government of the Confederate States of America;" the union of all the people of the South is urged in defense of the common cause; devout thankfulness to God is expressed for the signal favor with which he had blessed our arms and our policy; and the first and second days of June following were appointed for fasting and prayer, "that God will deliver us from all the power of our enemies and restore peace to our country." Similar action to this was taken the following year, and religious bodies generally throughout the South expressed themselves in sympathy with the Confederate Government. Yet political differences were not then made, and never have been made, a test of fellowship among us.

Under resolutions offered by Mr. T. J. Burney, the "Index" committee was instructed "to effect a sale of the 'Index' with as little delay as possible, including all the outstanding dues and every other appendage connected with it; provided, that a suitable purchaser can be found who will pay a fair price and continue its publication in Georgia;" and that "the proceeds of the paper be invested in a permanent fund, to be called the 'Index Fund,' the interest of which shall be used for missionary purposes, or aid in defraying the incidental expenses of this body." These resolutions were not adopted unanimously. "A suitable purchaser" was found in the person of Rev. Samuel Boykin, and the sale of the paper was effected "with as little

Rev. A. B. Cabaniss, missionary to China, and Rev. George Bushyhead, a Cherokee Indian, of North Carolina, were present at this session.

The death of Rev. Kelly Lowe, colored minister, of Augusta, was noticed in affectionate terms.

41. LaGrange, Troup county, was the place of meeting in 1862. Rev. J. H. DeVotie preached the introductory, and Rev. N. M. Crawford the annual sermon on education.

An hour each morning was spent in prayer for the country. The news of the fall of New Orleans was received during this session.

At the suggestion of the auditing committee, a note on the late J. E. Dawson of one hundred and sixty odd dollars, supposed to have been the balance of an old subscription, was ordered to be turned over to his widow.

A committee of five was appointed to memorialize the Confederate Government in favor of a more strict observance of the Sabbath by those in its employ, and the moderator was requested to prepare a tract on this subject for circulation among our soldiers.

On Saturday night a missionary mass meeting was held. Addresses were delivered by Revs. Hornady, DeVotie and Sumner, and a collection was taken amounting to about six hundred dollars.

Resolutions were adopted approbatory of J. H. Campbell as army evangelist, and recommending his mission to the countenance and support of the denomination.

Correspondence has been maintained for years with the Alabama, South Carolina and Cherokee (Georgia) Baptist Conventions, and occasionally with kindred bodies of other States. It is deemed unnecessary to repeat a notice of this fact from year to year.

The Georgia Bible Board and Colporteur Society held a meeting in connection with this session.

42. The forty-second session of the Convention assembled at

Revs. A. E. Dickinson and William Huff, of Virginia, and Rev. M. T. Sumner, of Alabama, were in attendance. A missionary mass meeting was held Saturday night in favor of domestic and foreign missions, which was addressed by Revs. Dickinson and Cohen, Governor Joseph E. Brown and Colonel Peeples, and a collection was taken up amounting to $480 00. The collections on Sabbath amounted to $649 00.

On motion of J. H. Campbell, a committee was appointed "to consider the propriety of taking some steps towards the education of the indigent orphans of our soldiers who have died, or may die during the present war." The committee were J. H. Campbell, M. J. Wellborn, Thos. Stocks, N. M. Crawford and B. F. Tharp. They memorialized the State Legislature, and issued an address to the people of the other Confederate States on the subject. It is believed the effort has accomplished much good.

Five hundred dollars of the funds designated for army missions was appropriated to J. H. Campbell, evangelist in the Confederate army.

"The parting scene was most affecting, and the farewell cordial and affectionate. The meeting was unusually interesting, and the business transacted in a most fraternal spirit."

43. The Convention met in her forty-third anniversary at Atlanta, in April, 1864. The moderator, Rev. P. H. Mell, D. D., preached the opening sermon, from Acts xxi. 14, "The will of the Lord be done." The meeting was largely attended, both by delegates and visitors. Among the latter were Rev. William C. Buck, late of Kentucky, and Hon. J. L. M. Curry of Alabama. The speeches of the latter gentleman were among the most eloquent and powerful ever delivered in presence of this Convention.

The subject of establishing an asylum for the orphans of Confederate soldiers (introduced by Rev. W. L. Mansfield,) excited deep interest, and occupied much of the time of the session.

On Saturday night a mass meeting was held, which was addressed by Hon. J. L. M. Curry, in favor of army missions, and $2,105 63 were contributed for that purpose.

Seven hundred and five dollars were appropriated to J. H. Campbell, army evangelist.

A letter from General John B. Gordon was received and read, urging the appointment of ministers to preach the gospel to the army in Virginia. Sunday night was devoted to a meeting of prayer for the country. Thus the orphans of soldiers, the army, the country--these subjects engrossed the attention, and absorbed the feelings of all present. The army, under General Joseph E. Johnston, were lying at and around Dalton. Several ministers, and other brethren who had been laboring in that army as missionaries and colportuers, were in attendance at Atlanta. Colonel Edwards, a Georgian, a young man of noble person and mein, in full uniform, was there pleading for religious papers, tracts, etc., for his regiment. Several of the ministers went up to the army and preached on Sunday, some of whom had never enjoyed such a privilege before. A wonderful revival of religion had been prevailing for months among the soldiers, and there was scarcely a regiment, or even a company in which there had not been conversions. It was under these circumstances that the Convention held its session at Atlanta; and it was not wonderful that the hearts of all were stirred to their profoundest depths, especially when it was well understood that the spring campaign would very soon open. It did open within two weeks thereafter, and resulted in the fall of Atlanta, and finally in the destruction of the Confederate Government. What hope would there be for us and our posterity, were it not that "the Lord God Omnipotent reigneth!"

(The session for 1865 was appointed to be held in Columbus the fourth Sabbath in April, 1865; but that city fell into the hands of the enemy about a week previous, so that no meeting was held that year.)

44. The forty-fourth session of the Georgia Baptist Convention was held in Macon, commencing April 20th, 1866. Introductory by Rev. B. F. Tharp, from Gal. i. 8, 9. The war was ostensibly closed, and the country in such a condition that few had the means of attending. There were very few visitors, and the delegation about half as large as usual. It was clearly manifested, however, that the few who assembled still retained, in all its fullness and profundity, their interest in that cause which was still dearer to them than that of their ruined country.

The 5th and 6th articles of the constitution were amended, so that the officers of the body and the members of the executive committee "shall hold their offices until their successors are elected, in case, from any cause, an election shall fail to take place at the proper time."

The treasurer of the Convention and of Mercer University, Mr. Thomas J. Burney, was highly commended for his efficient management of the funds in his hands, by which so much were saved "from the general wreck of the late war."

The death of nine ministers within the past two years was recorded: C. D. Mallary, W. A. Callaway, Robert Gibson, N. B. Cobb, W. D. Cowdry, E. M. Galt, Jarvis G. Johnson, A. C. Dayton and James M. Watt.

Rev. N. M. Crawford had resigned the Presidency of Mercer University, and taken that of Georgetown College, Kentucky, and Rev. H. H. Tucker, D. D., was elected in his place, and finally accepted. The interest of the people in the cause of education had not abated but rather increased--so said Report on Education.

In closing this brief and imperfect sketch of the "Baptist Convention of the State of Georgia," the most important and influential Baptist organization in the State, the churches always excepted--it may be proper for the author to indulge in a few general observations. There are some who are opposed to all organizations of the kind, believing them unscriptural, and that their natural tendency is dangerous to the authority of the churches. The author has been a member of this Convention for thirty-eight years, having missed but one session in that time; and if any church has ever complained, or had cause to complain of its interference with her rights, the fact has never

The plans and operations of this body are more comprehensive and efficient than those of any kindred organization known to the writer. It is an educational society, both literary and theological; a Foreign Missionary Society; a Domestic Mission Society; a society for the promotion of Sabbath-schools, Bible distribution, etc. And yet all its operations are carried on harmoniously and successfully.

The wise and good men who organized the body, and who managed its affairs in its earlier history, have nearly all passed away. But they have left their impress upon those who remain, and it is believed their influence for good will be felt as long as the Convention shall continue to exist. For this, the author most fervently prays!

The affairs of Mercer University have mainly occupied the attention of the Convention for several years past, as may be seen by referring to the history of that Institution. As the minutes of several recent sessions are not in the hands of the author, he does not deem it important to give an account of them separately, but refers the reader to the sketch of Mercer University. Such account can be given in some future edition.

GEORGIA ASSOCIATION.

FORMATION AND EARLY HISTORY.

With respect to the precise date of the constitution, there is some doubt, as the records of the early proceedings of this infant body were not preserved. There are no documents from which either the date or place of its formation can be fixed with certainty. It is most probable it took place at the Kiokee church. This was the mother church, and it would seem reasonable to suppose that the union was formed there. Indeed, Mr. Benedict, in his History of the Baptists, seems to admit it, and the testimony of Rev. Mr. Cartledge, then a licentiate in the church, goes to the same point, though the Rev. Mr. Sherwood, in his "Gazetteer of Georgia," places it at Fishing

It is generally agreed that it was constituted in 1784. It is evident it was a regularly constituted body in 1785, because the Rev. Mr. Mercer and Rev. Mr. Smith were received by the Charleston Association in November of that same year as messengers from the Georgia, then but recently formed. Admitting, however, that it was constituted in 1784, then the constituent members would have been only Kiokee, Fishing creek, Upton's creek, (now Greenwood,) Red's creek, (now Aberleen,) and Little Briar creek; but if it be placed in 1785, then must be added the churches at Phillips' mill and Whatley's mill, constituted in that year.

The principal ministers belonging at that time to these churches were Abraham Marshall, Sanders Walker, Peter Smith, Silas Mercer, Loveless Savidge, William Franklin, and perhaps Alexander Scott. Mr. Scott soon after the war settled in South Carolina, and closed, (if he ever had any,) his connection with this body.

The Association, for some time after its constitution, held its sessions semi-annually in May and October; but of the body itself, or of the churches, which at that time increased with great rapidity, only a partial history can be given.

In May, 1786, the body sat at Fishing creek, but of the proceedings of that session there is no record, except the letter from the church to the Association, inviting the session of the body to be held with that church at that time. From this letter it appears that the Rev. Jeremiah Walker was then the clerk of the church and one of the messengers of the Association. Mr. Walker had then but recently emigrated from Virginia and settled on Broad river, in Elbert county, and as there was no church nearer, he united with this church, but was soon dismissed, with others, to form another church, which was constituted in this same year and called Hebron.

In October, 1787, the body assembled at Greenwood, as appears from a letter of correspondence from the church at Phillips' mill, but of the proceedings of that meeting there is no account.

In October, 1788, the session was held at Clark's station. Of

By the minutes of this meeting it appears that Abraham Marshall presided as moderator and Jeremiah Walker served as clerk. The number of churches represented at the meeting was thirty-one. Besides those mentioned before, there were at this time the following churches, viz: Horne's creek, South Carolina; Briar creek, Burke county; Stephens' creek, South Carolina; Vann's creek, Long creek of Ogeechee, Providence, Hebron, Walker's bridge, Buffalo, South Carolina; Ebenezer, Lower Rocky river, South Carolina; Upper Rocky river, South Carolina; Rocky creek, Dove's creek, Clark's station, Hutton's Fork, (now Sardis,) Millstone, Williams' creek, Tugalo, African, Soap creek, Cloud's creek, Falling creek and Indian creek. The additional ministers were Hezekiah Walker, James Mathews, Charles Bussey, Dozier Thornton, John White, Thomas Gilbert, Jeptha Vining, John Newton, Jeremiah Walker, John McLeroy, Nathaniel Hall, Mathew Talbot, and John Cleveland, besides about a dozen licentiates. The Rev. Alexander Scott and Jacob Gibson, from South Carolina, attended this meeting as visitors and were cordially admitted as assistants in counsel.

Several queries of moment were received and answered at this meeting, which will appear under the head of queries answered.

One thing, however, occurred on this occasion, which deserves a passing notice. Mr. James Hutchinson, a Methodist preacher, appeared at this session and requested an opportunity to relate his experience and faith in Christ, with a view to his becoming a member of the church at that place. This privilege was granted him, and his relation being satisfactory, he was received into membership. But although he gave up the Methodist discipline and doctrines, and embraced fully those of the Baptist denomination, he did not feel at liberty to give up his baptism, having been immersed, upon a profession of his faith, by the Rev. Mr. Humphries, a regular minister of the Methodist connection. This was made a question for the Association,

Not long after this, Mr. Hutchinson made a visit to his relations in Loudoun county, in Virginia, and commenced preaching in the woods. The people erected a commodious arbor and stand, and here he continued his ministrations with great success for the space of twelve months. He received and baptized about one hundred persons as the fruit of his labors, and they were formed into a church. But here ended the joy; for no sooner did they apply for admission into the Association, than the validity of their minister's baptism was called in question, which, of course, involved a question as to the validity of the baptism of the whole church. It became a subject of deep interest in the Association; a majority prevailed against it, and consequently the church was rejected. At this particular crisis Mr. Hutchinson submitted to a re-immersion, and his people, with two or three exceptions, followed his example. Thus terminated a most fierce and distressing controversy. So much for admitting a pœdo-Baptist administration of the ordinance of baptism!

Soon after this Mr. Hutchinson returned to Georgia, loaded with goods. He entered into merchandise, and in him was fulfilled the declaration of Paul to Timothy, "But they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition; for the love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." He plunged into worldly cares, lost his zeal for God, fell into transgression and was excluded from the church. And although he afterwards professed repentance, and was in some degree restored, he never regained his former standing and usefulness. He struggled

In May, 1789, the Association assembled with the church on Long creek of Ogeechee. And regular annual sessions were held at Whatley's mill, Botsford's meeting-house, Powel's creek, Red's creek, Phillips' mill and Island creek, up to the year 1791; but of the proceedings of these meetings there are no records to be found. This is the more to be regretted, as some very important and truly interesting occurrences took place during this period. Besides the prosperity and rich increase enjoyed by the body, there was a season of sore trial--a season of distressing controversy and division. And it is now to be regretted that no record of these transactions has been left as a beacon to those who live in after times, to warn them of similar errors and similar troubles. As it is, however, we can only give a few sketches from memory.

We have already seen that the Rev. Jeremiah Walker had emigrated from Virginia and become a member of this Association. Mr. Walker had been a famous champion for the truth in Virginia. He had vindicated the doctrine of free and sovereign grace against the Arminian notions of free will and self-righteousness. He was bold and resolute in the defense of religious liberty against the intolerant measures of the established clergy. For this he was shamefully treated and imprisoned. But he endured all for Christ's sake, not counting even his own life dear unto him, and came off in the end more than a conquerer through Him of whose cause he was the fearless and uncompromising advocate. But strange to tell! after all this, this man yielded to temptation, and by transgression fell, shamefully fell, from his steadfastness, and sunk into disgrace!

Overwhelmed with a sense of guilt, he left Virginia, and sought refuge among strangers, in a strange land; but shame and conviction followed him, and after a short time he returned to his aggrieved and offended brethren, made an humble confession, and besought them to forgive and restore him to their fellowship. His plea was heard and he was restored. Thus reinstated, he returned to Georgia, sought and obtained a union and fellowship with the brethren here, and from his self-loathing and deep humility, his burning zeal and powerful talents, he

This change of sentiment was probably the result of a defiled conscience, together with mortified pride; motives, too, derived from the same corrupt source, might have induced him to bring the whole force of his mighty genius and the power of the weightiest arguments he could produce, to bear upon his newly adopted and beloved system of doctrines. He was soon joined by several others. These were Mathew Talbot, Nathaniel Hall, of South Carolina, and David Tinsley. Mr. Tinsley was his ablest ally. He had been the fellow laborer and joint sufferer of Mr. Walker in Virginia. They were confined for some time in the same prison. And Mr. Tinsley used to say that he received his first Arminian notions from Mr. Walker whilst thus shut up in prison. This occurred in the following way: As they were shut out from the world, incarcerated within the gloomy walls of a prison for the truth's sake, they frequently gave vigor to their minds, and wore the time away by taking different sides upon controverted points in theology. Mr. Walker used to take the Arminian side against his friend Tinsley, and most generally foiled him upon his own ground; at least he was successful in making "the worse appear the better reason," to the no small injury of his brother; for Mr. Tinsley was induced to adopt the system. This should be a warning to those who would sport with sacred things, or play with feigned arguments; like edged tools in the hands of children, they are always likely to do more evil than good. Mr. Tinsley was a man of fine parts, amiable manners and exalted piety. Mr. Hall and Mr. Talbot, though of humbler gifts, in point of piety, would suffer nothing from a comparison with him.

With such aids, it is not at all to be wondered at that Mr. Walker, for a time, spoiled the peace and disturbed the harmonious action of the Association. These men were labored with long and affectionately by several of the ablest ministers in the connection, but to no purpose. They continued to propagate their Arminian doctrines. This was the more distressing,

The question, as to the propriety of continuing the union under such circumstances, was agitated in the Association; and after due deliberation, it was determined, that there was no propriety in associational intercourse, where there was no union; and as they could not maintain fellowship with those who were endeavoring to propagate the erroneous doctrines above mentioned, the churches were, by a large majority, advised to call these ministers to account, for the propagation of error, and for sowing the seeds of discord among brethren. They were dealt with accordingly, by the respective churches to which they belonged, and excluded. Few of the private brethren in this State adhered to them, except a minority of the church at Hebron, to which Mr. Walker belonged and of which he was the pastor. These also were excluded. The next step was to gather these excommunicated persons together, with such others as could be induced to unite with them, into little parties, which they called churches, six or seven in number, including the two entire churches on Rocky river, South Carolina, which went off with Mr. Hall, their pastor. Of these materials an associate connection was formed, which seemed to prosper for a time, but it soon proved to be of mushroom growth. Mr. Walker, in a very short time, was called to his account, which event had the effect greatly to dispirit his followers; and the body which he had formed, passed away as though it had not been. The remaining ministers and brethren, for the most part, made their recantations, and were restored to fellowship by their respective churches. Thus broke up a fearful and portentous dissension, which, like the dark cloud that passes off without rain, produced not such amount of mischief, as was at first apprehended.

The Association convened in October, 1792, at Fishing creek. Abraham Marshall was chosen moderator, and Peter Smith, clerk. It appears from the minutes of that meeting, that the number of associate churches had increased to fifty-six. Hence

In October, 1800, the Association met at Sardis, Wilkes county; Rev. Mr. Heflin delivered the introductory sermon, from 2 Corinthians, iv. 5, "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake." Rev. Sanders Walker presided as moderator, and Rev. Jesse Mercer acted as clerk. The church newly constituted at Poplar spring, Columbia county, was received at this meeting, and the Cloud's creek church was dismissed to join the Sarepta Association. At the request of the Sarepta brethren, the time of the annual meeting was changed to the Saturday preceding the second Lord's Day in October of each year.

At this session the following interesting resolution was adopted, viz: "That as a spirit of itinerancy has inflamed the minds of several ministers, who are desirous to enter into some resolutions, suitable to carry into effect a design of traveling and preaching the gospel, a meeting be, and is hereby appointed, at Powel's creek, on Friday before the first Sunday in May next, for that purpose; that the same day be observed as a day of fasting and solemn prayer to Almighty God, for prosperity on the design, and for a dispensation of every new covenant mercy in Christ Jesus."

It must be highly gratifying to that part of those old brethren yet living, who entered into this resolution, to look back

The meeting of the body in October, 1801, was held with the church at Williams' creek, Warren county. Two new churches were received at this session, Newhope, Jackson county, and Big creek, Oglethorpe county. A proposition was received from the Philadelphia Association, to form "a general conference, to be composed of one or more members from each Association in the United States." But the body, from prudential considerations, forebore to express an opinion upon the subject at that time. The churches on Horn's creek and Stephen's creek, South Carolina, took letters of dismission, to join the Bethel Association, it being more convenient to them.

A letter was addressed to the body this year from the meeting at Powelton, held in May preceding, "which called the attention of the Association to the propriety and expediency of forming a missionary society in this State, for the purpose of sending the gospel amongst the Indians bordering on our frontiers, which was unanimously and cordially approbated." The ministers of those times had too much of the spirit of the apostles in them, to be afraid of missions. It is presumed that a resolution of this sort at the present, would be styled in some places by way of derision, a new measure--man's work--a woolgathering business! Let those who call themselves "old side folks," consider this. The meeting adjourned to meet again at Salem, Oglethorpe county, on the 9th of October, 1802.

At the Salem Association, Rev. Mr. Marshall delivered the introductory discourse, from Isaiah lxii. 6, 7; "I have set watchmen upon thy walls, O Jerusalem," etc. Rev. Mr. Marshall was chosen moderator, and Jesse Mercer, clerk.

At the meeting of the Powelton conference the foregoing May, upon the subject of an Indian mission, "it was proposed that a general committee of the Georgia Baptists should be formed, consisting of three members from each Association in the State, the leading object of which should be, to meet and confer with other christian societies, in order to remove differences, and if possible, bring about a more general and close union among real christians on the principles of eternal truth."

In looking over the returns made by the several churches, we conclude there must have been a considerable revival during the last associational year. Seven hundred and thirty-two were returned as the whole number baptized, of which the African church in Augusta reported two hundred and twenty-Big creek, Oglethorpe, eighty-eight; County-line, Wilkes, twenty-three; Salem, Oglethorpe, twenty-six; Whatley's mill, Greene, (now Bethesda) forty-nine; Freeman's creek, Clark, fifty-six; Lower Beaverdam, Greene, twenty-eight; Philip's mill, Wilkes, thirty-eight; Powel's creek, Hancock, twenty-nine; Rocky Spring, Lincoln, thirty-one; Sardis, Wilkes, thirty-three; besides respectable numbers from several other churches.

The meeting of the body in 1803 was held with the church at Whatley's mill, Greene county. The introductory discourse was delivered by Jesse Mercer, from Solomon's Songs iv. 15, "A fountain of gardens." The same officers who acted the year before were retained.

The churches at Double Branches, Lincoln county, and Bethel, Hancock county, recently constituted, applied for membership and were received. The ministers present from other bodies this year were the Rev. Joel Willis, from Hephzibah, and Rev. John Cleveland, from the Sarepta Association; letters and minutes were received from the Charleston and Bethel, but no messengers. Also a letter on the subject of revivals, originally addressed to the churches of the Roanoke Association, Virginia, detailing an account of a most gracious work amongst those churches. An address, too, was read from the General Committee of the Missionary Conference at Powelton, and the Association concurring in its leading objects, a delegation consisting of Revs. Marshall, Walker and Mercer was again appointed to meet that committee. The last Saturday of April ensuing was appointed as a day of fasting and prayer for this committee--"that it be guarded from errors on the one hand, and directed

The session of the Association in October, 1813, was held with the church on Fishing creek, Wilkes county. Mr. Rhodes being absent in consequence of indisposition, Rev. Mr. Mercer delivered the introductory sermon, from Genesis xxiv. 56, "Send me away, that I may go to my master." Mr. Marshall and Mr. Mercer were continued as moderator and clerk of the body.

The cloud of war still hanging over the land, on motion, a committee consisting of the clerk, Lumpkin, Rabun and Brown,

"The article to be drawn up, expressive of our sense of the political state of our nation, was presented, and after being read several times, was adopted without dissent. It stands thus:

'That however unusual it may be for us, as a religious body, to intermeddle with the political concerns of our country, yet, at this momentous crisis, when our vital interests are jeopardized, to remain silent would indicate a criminal indifference. We, therefore, in this public and solemn manner, take the liberty of saying that we have long viewed with emotions of indignation and horror the many lawless aggressions committed on the persons, rights and property of the people of these United States, by the corrupt, arbitrary and despotic government of Great Britain and its emissaries. And as it has been found necessary to resist such wanton and cruel outrages by opposing force to force: Resolved unanimously, That it is the opinion of this Association that the war so waged against Great Britain is just, necessary and indispensable--and, as we consider everything dear to us and to our country involved in its issue, we solemnly pledge ourselves to the government of our choice, that we will by all the means in our power aid in its prosecution, until it shall be brought to an honorable termination. And we also exhort and admonish particularly the churches belonging to our connection, and brethren and friends in general, to take into consideration the command of our Lord by his apostle, 'To be subject to the powers ordained of God over us,' and to be jointly united in the common cause of liberty and independence--to be examples to all within their reach, by a peaceable and quiet endurance of the privations and afflictions of the present war; by a promptness to defend their violated rights when called on to personal service; and by a cheerfulness in meeting the accumulated, though indispensable expenses thereof; in all things showing themselves the real friends of liberty and religion, by bringing all their energies to bear on the measures of the government, thereby the more speedily (under God,) to bring about a happy termination of these calamities by the restoration of an honorable and lasting peace. And for that purpose we further exhort them to let their united

The next session of the body was held at Powelton, Hancock county, October 8th, 1814, and the three days succeeding. Rev. Mr. Mathews, who had been appointed to open the services, being absent, the Rev. Mr. Davis supplied his place. The officers of the last year were continued.

On account of the low state of religion, and the calamitous state of the nation by reason of war, the second Thursday in December, the 18th of June, and the 24th of August, next after the Association, were set apart as days of humiliation and prayer. The ninth article of the minutes of this session, breathes so excellent a spirit upon the subject of missions, we cannot withhold it from the reader. It is as follows: "According to a suggestion in the letter from the Whatley's mill church, brother Mercer presented and read the circular and constitution of the ' Savannah Babtist Society for Foreign Missions,' and then moved for the approbation of the Association, which was given most willingly and unanimously--whereupon it was thought proper to recommend the subject for its evident importance, to the consideration of the churches. And Friday before the first Sabbath in May next, was named as a day on which all who were individually disposed, as well of other Associations as our own, might meet at Powelton, in Hancock county, to form a society and digest a plan to aid in the glorious effort to evangelize the poor heathen in idolatrous lands."

The spirit of missions thus manifested has been increasing in this body ever since, as we shall see as we pass on.

In 1815, the Association met at Long creek, Warren county. The introductory discourse was delivered by Rev. Mr. Mathews, from Romans xii. 2: "Be not comformed to this world," etc. Rev. Mr. Marshall was appointed the moderator, and Mr. Brown the clerk.

We insert, verbatim, the seventh, tenth and fifteenth articles of the minutes of this session, as indicative of the state of feeling which pervaded the body on the subject of missions and other matters of general utility. The seventh article reads as follows: "Received from the Baptist Board of Foreign Missions

The Georgia Association was thus, in the year 1815, resolved into a missionary society. How has it then happened, that no complaint was ever heard of her proceedings in this respect, till she became connected with the General Association, or, what is now styled the Convention? The Association at that time proposed to co-operate with the Board of Foreign Missions; the Convention is only an enlargement of the plan of operations; other bodies, and other societies entering into the plan, in order to prosecute more successfully the great design.

The following article speaks well, not only for the Association, but for the presbytery with which they were to act for the suppression of vice and immorality: "Received a letter from the committee of the Hopewell Presbytery, requesting the appointment of some of this body, to meet in a General Association of the different denominations, to be assembled at Athens, Tuesday before the Commencement in 1816, to combine their efforts to promote morality and virtue, as well as religion. The brethren A. Marshall and E. Shackelford are appointed a committee for that purpose."

The articles that follow show a spirit of dependence upon the Author of all good for his blessings

"It is recommended that the 31st day of December next be kept by the churches as a day of fasting, humiliation and prayer, in consideration of the low ebb of vital religion. Let us, brethren, duly observe the day, by a prompt attendance at our places of worship--in solemn assembly--to confess our sins, mourn

In October, 1818, the session was held with the church at Powelton, Hancock county. Rev. Mr. Reeves preached the introductory sermon from Psalm xc. 16, 17: "Let thy work appear unto thy servants, and thy glory unto their children: And let the beauty of the Lord our God be upon us."

The spirit of missions was rapidly on the advance in the body at this time, as will appear from the following extracts, taken from the minutes: "Received with pleasure, two circular addresses from the secretary of the Baptist Board for Foreign Missions in the United States. One containing a very flattering account of the prosperity of the mission cause generally--the other detailing their views respecting the establishment of a seminary for the education of candidates for the ministry. Our best wishes attend their laudable efforts."

"Received a communication from the secretary of the Kentucky Mission Society, inviting our co-operation in the establishment of a school in that State, for the education of the youth of both sexes, belonging to such of the neighboring Indian tribes, as may be disposed to avail themselves of the opportunity. The subject was taken up and considered by the Association as a beautiful theory, but very doubtful in practice. The moderator was instructed to communicate our disapprobation of the plan proposed."

"The mission board, having closed their proceedings for the year past, made the following report, which was read and approved:

The Georgia Association Board, for foreign and domestic missions, to the Association of which it is the board, report:

That on their appointment they received $260 87¹/₂, of which sum they forwarded $143 00 to the treasurer of the general board, leaving a balance of $117 87¹/₂, which is now let out on interest, being under an impression that it was best to economize, and begin with such sum as would enable the board to increase their appropriations as circumstances might require and their funds justify. Early in the spring they addressed letters to all the ministers of the churches in your bounds, with a view "to stir up their pure minds by way of remembrance to 'this

In 1820, the body had occasion to mourn the death of William Rabun, distinguished alike in church and State. The year following, a resolution was passed to form a General Association, to be composed of such associations in the State as should deem it proper to enter into such an organization. In 1822, in connection with difficulties in Williams' creek church, Rev. Thomas Rhodes is noticed as a disorderly man, and the part of that church which refused connection with said Rhodes is declared the true Williams' creek church. In 1825-6, etc., the body was efficiently engaged in promoting missions among the Indians at home and the heathen abroad, and education (theological) in assisting to rear up the Columbian College, District

At the session in 1832, letters were received from the Ocmulgee and Flint River Associations, touching certain matters of difficulty existing between those bodies and the Georgia Association. A letter was also received from four seceding churches from the Flint River Association on the same subject. As the nature of these difficulties is fully set forth in the history of the Georgia and of the Central Association, already published, it is thought inexpedient to go into detail here. The case of the Eatonton church in the Ocmulgee, and of the Sharon and Teman churches in the Flint river, were the main matters. The Ocmulgee dropped correspondence with the Georgia and has never renewed it. The Flint also dropped for a few years, but renewed it soon after the division in her own ranks, which resulted in the formation of the Primitive Towalaga.

For a more particular account of this body, the reader is referred to "Mercer's History."

SAREPTA ASSOCIATION.

In May, 1799, the brethren met at Shoal creek, Franklin county, to confer about forming a new Association, having already obtained letters of dismission for several churches from the Georgia Association. In the fall, they met again at Vans' creek, Elbert county, and formed the Sarepta Association, by adopting the constitution and decorum of the Georgia, to whose next session they sent as messengers William Davis and G. Smith. The minutes of the first session are not preserved.

In 1804, Falling creek church, in Elbert, entertains the body. D. Thornton and William Davis, officers. Received a communication from General Committee of Correspondence, in Pennsylvania, requesting religious statistics--appointed a committee to furnish them. For several years the progress and increase of the body was about the same as above. Nothing material occurs until 1812, when a great revival was experienced, and twelve hundred and sixty-five were baptized. Total, three thousand one hundred and fifty-seven. "So mightily grew the word of the Lord and prevailed."

In 1815 the Hopewell Presbytery requests its co-operation in attempting to arrest prevailing vices. A committee is appointed to meet one from the Presbytery. It is understood they did not agree touching the sanctity of the Sabbath, and so nothing definite was settled as a plan to suppress vice.

Falling creek was the seat of the session in 1816. Appointed the Sarepta Mission Society to meet at Double Branches. This society was in active operation some dozen years; missionaries went among the Cherokee Indians and preached the gospel; some schools were sustained by it. Thomas Johnson, Littleton Meeks and John Sandidge were among the preachers. Several churches were dismissed to form the Tugalo Association.

Several sessions pass off as usual, when, in 1820, a powerful excitement is felt in the meeting at Vans' creek, under the ministry of M. Reeves, J. M. Gray and J. Mercer; several had

No material change occurs in the affairs of the union until about 1830, when the importance of domestic missions begins to be felt by the body. Several itinerants are henceforth engaged in spreading abroad the good tidings, and many poor ministers have libraries purchased for them.

In 1835, the session is at Falling creek, Elbert county. The body votes to join the State Convention, after fifteen years' consideration. About $420 00 in hand for benevolent objects. An executive committee manages the fiscal concerns. In 1836, opens correspondence with the Central Association. Five or six churches (with George Lumpkin and John Lacy, ministers,) enter their protest against uniting with the Convention and corresponding with the Central Association. These withdraw, and form what is called "The Oconee Association."

For several years past, up to 1845, the affairs of the body have progressed without any material variation. Domestic and foreign missions, Sabbath-schools, temperance societies, all receive the hearty encouragement of the churches. Her ministers appear to take pleasure in every good word and work.

HEPHZIBAH ASSOCIATION.

This body was formed of churches dismissed from the Georgia in 1794. Neither the month, nor place, nor presbytery, can be ascertained, for the records of the Georgia and of this are both lost. The churches are in the counties of Burke, Screven, Jefferson, Richmond, Warren, etc. In 1803, George Franklin was moderator and Norvel Robertson, clerk. A circular from the General Committee, formed at Powelton, was received and its measures approved. Churches, twenty-two; baptized, three

Q.--Where ought the saints' feet to be washed?

A.--In the church, after the Lord's Supper.

Several sessions pass off in the usual manner. In 1815, C. Bateman is chosen to itinerate in Montgomery and contiguous counties. Received a corresponding letter from Baptist Board of Foreign Missions. Agreed to do more for domestic missions, and a meeting is appointed at Bark Camp to organize a society for this object. In 1816, received a letter and messengers from the "Hephzibah Mission Society," and passed a vote wishing them prosperity. Voted $100 00 to brother Bateman, (he afterwards became a violent anti-missionary,) for services as domestic missionary last year, and expressed gratification at the reception of a letter from the secretary of the General Coneral Convention.

In 1818, the body expresses itself favorable towards the General Baptist Convention. Expecting to engage in domestic missions and contribute a mite towards foreign, it cannot promise aid to the Kentucky Mission Society, from which a letter had been received. In 1819, this body resolves "to take no part in the missionary cause." Agreed not to correspond with the Foreign Mission Society!

In 1823 Jordan Smith is moderator. Appropriated $86 00 to corresponding messengers. In 1826, rejected the request of Buck-head and Brushy creek churches to send messengers to view the order of the General Association of this State. The decorum was altered so as to make it disorder for any brother to move for a correspondence, either by letter or messenger, with any general association or committee, missionary society or board! Such disorder to be reproved by the moderator! The anti-mission party seem now to be dominant. Some of the ministers of that party were James Granade, (excommunicated for immorality,) Jordan Smith and John Blackstone.

The session for 1828 was at Little Brier creek, Warren county. The missionary party have regained the ascendancy, and Jordan Smith, James Gray and others withdraw and form

At the session for 1834, William L. Tucker, from the Georgia Convention, is invited to a seat. Reports from domestic missionaries received, and appointed five more. Paid missionaries $140 00; $252 93 in hand. Ministers now in the body are J. H. T. Kilpatrick, W. W. Maund, Joseph Polhill, O. Smith, J. Moon, J. Huff, M. D. Holsonback, etc.

In 1836 the body met at Providence church, in Jefferson county. According to previous understanding, the churches reported in favor of becoming a component member of the Baptist State Convention by a large majority, only five voting against this measure. In 1837 a collection was taken for Judson's Burman Bible, amounting to $78 20. Domestic mission fund, $356 38. The body now seems to be hearty and active in every good work. The shackles of anti-ism are broken off.

Their progress up to 1874 is still onward!

SAVANNAH RIVER ASSOCIATION.

This union was at first called Savannah Association, and was formed in Savannah, in April, 1802, of Savannah, Newington and two colored churches of the City. Henry Holcombe was moderator and Elias Robert, clerk. Thomas Polhill and John Godwin were delegates from Newington, and Andrew Bryan, Evan Grant and H. Cunningham, colored preachers.

In January, 1803, the session was held in Savannah, and seven churches admitted, all from South Carolina, except Ogeechee, a church of colored persons. Holcombe, Tison and Polhill were appointed to meet the "General Committee" at Powelton.

In 1804, fifteen churches; three hundred and seventy-eight baptized; total, one thousand seven hundred and thirty. In November, 1805, the session was at Black Swamp, South Carolina. Alexander Scott, moderator, Joseph Clay, clerk. Approved

In 1808 there were three hundred and sixty-two baptized; increase, one thousand one hundred and twelve; total, five thousand six hundred and eighty-eight. In 1812, Sunbury entertains the Association, which regrets the death of Andrew Bryan, a colored preacher of great worth. C. O. Screven and W. T. Brantly, officers. William B. Johnson is requested to write the next circular letter on the importance of itinerant and missionary effort. One thousand four hundred and ninety-two baptized.

The session in 1813 was at Union, South Carolina. Luther Rice, having just returned from India, was present. A general committee on missions is formed: W. B. Johnson, president; Thomas Williams, secretary. Three hundred and thirty-seven dollars in hand. This is the first move in missions since about 1807, or since the general committee was dissolved.

For several years the progress of the body was pretty uniform, until 1817, at Newington, it was agreed to divide the body, the Savannah river to be the line; and in November, 1818, the churches on the Georgia side united in the Sunbury Association, at Sunbury. The general committee of the Association report several domestic missionaries engaged in itinerant preaching. The following answer is given to a query: "That as a member is received into a church by general consent, so none has a right to leave it without general consent; otherwise he despises the church, breaks fellowship, and should be dealt with," etc.

OCMULGEE ASSOCIATION

Was formed at Rooty creek meeting-house, November 10th, 1810, of twenty-four churches, by a committee from the Georgia Association, consisting of Robertson, Matthews, Shackelford, Thompson and McGinty. These twenty-four churches are not known exactly, as the old minutes are not accessible.

In 1812, the session is at Shoal creek, Jasper county. Joseph Baker and William Williams, officers. Rev. F. Flournoy had been impeached before the Senate, and a committee was appointed to examine into the matter, who reported, "He is still held by us an orderly christian and faithful minister." The circular for this year alludes to the war, and urges the exercise of true patriotism. In 1813, six churches were dismissed to form the Ebenezer Association.

The session for 1815 is at Fellowship, near Madison. Elijah Mosley preached from the commission. Churches forty-one; ordained and licensed preachers, twenty-five; baptized, seventy-six--total, two thousand two hundred and sixty-six.

For 1817, the session was at Elim, near Clinton. The circular, on the sin of drunkenness, by L. Battle, is a good production. In 1819, in answer to a query, the body replies: "Masters should treat them (slaves) with humanity and justice, (Ephesians, vi. 9, Colossians, iv. 1,) and we recommend the members of our churches to watch over each other, and if any should treat them otherwise, that they be dealt with as transgressors." This is the universal sentiment among christians in Georgia. F. Flournoy is appointed an agent to visit the Creek Nation of Indians and solicit a site for a school. A committee to form a plan for a school was appointed, as follows: E. Mosely, A. Davis, E. Talbot and Pitt Milner.

In 1820, the plan for a school in the Creek Nation (to be conducted by this, and the Georgia and Ebenezer Associations,) was adopted and spread upon the minutes. Trustees, B. Wilson, A. Davis, B. H. Willson, W. Williams and Wilson Lumpkin, afterwards Governor of the State. In 1821, the body votes a cordial concurrence with the Sarepta touching "general meeting of correspondence," and R. McGinty, J. M. Gray, and C. White appointed delegates.

September, 1822, the session is at Mount Gilead, Jasper county. The report on Indian reform was read: F. Flournoy had resigned as superintendent, and L. Compere was appointed. On a proposition of the Ocmulgee Missionary Society, that body is consolidated with the Association, and it annually elects seven trustees. For missions in hand, $445,87¹/₂. The constitution of the General Association is taken into consideration,

Ten newly constituted churches join the session at Fellowship in 1823. Churches, fifty-five; members, two thousand five hundred and two. Mission funds sent up by churches, $318,18 After considering the need of preaching in the new counties, sixteen ministers agree to spend some weeks in proclaiming the Saviour among the new settlements.

Murder creek church, Jasper county, entertained the session of 1824. The mission school at Withington, in the Creek Nation, is in a prosperous condition--forty-two pupils in it, making rapid improvement. Mission moneys sent up, about $280. Several churches dismissed, to form Flint river and Yellow river Associations. The care and management of missions were transferred to the General Association of the State, by the session of 1825. The circular for 1826 was written by Thomas Cooper, and unanimously adopted. An able production!

The session for 1827, at Antioch, Morgan county, will never be forgotten. Brethren Colley, Sherwood and Shannon preached on the Sabbath. Great excitement prevailed--hundreds upon hundreds were crying for mercy--thousands were powerfully awakened! The oldest ministers never witnessed such a scene before! Several churches petitioned to withdraw from General Association--petitions laid over. Opposition to missions begins to be pretty plainly developed, which wrought great confusion and mischief afterwards.

The revival spread from this into the Flint River and other Associations.

Hephzibah, in Jasper county, is the place of meeting in 1828. Baptized, one thousand seven hundred and seventy-two; total, three thousand four hundred and fifty-five. At the session at Shiloh, the following year, the subject of withdrawing from the General Association was again discussed. But it was not until 1830, at Harmony, in Putnam, that this sad event took place. Contention and division follow this step, and a mournful decline is the consequence. The body withdraws from Bethlehem church on account of opposition to her minister, Cyrus White. New

In ten years, (from 1820 to 1830,) four thousand eight hundred and nineteen were baptized. Look at the contrast: In 1830, when she left the Convention, she had forty-one churches and three thousand four hundred and sixty-one members. Now, 1844, she has four ministers and nine hundred and seven members. Baptized twenty-eight. "How are the mighty fallen!"

OCMULGEE (JUNIOR) ASSOCIATION.

As the small party which left the Ocmulgee Association in 1839 claims to be the true and original body, we use the word junior merely to distinguish between the two. This body assembled, it is presumed, for its second meeting, at Elim, in Jones county, the 11th September, 1840. T. D. Oxford preached the introductory sermon, was moderator, preached on the Sabbath--indeed, was the only minister belonging to the concern. Letters from three churches were read--two others join--five churches in all. Four baptized, nineteen excluded, forty-one dismissed, one minister, and three hundred and nineteen members. The body has no correspondence with other Associations, and very little is known of its history of late years.

EBENEZER ASSOCIATION

Was formed in March, 1814, of churches chiefly from the Hephzibah  and Ocmulgee. The minutes of a session held in August of the same year are printed: Thirteen churches; nine

The session for November, 1816, was at Mount Horeb. Dozier Thornton, Jesse Mercer and Luther Rice were present, and preached on Sabbath. Opened correspondence with Baptist General Convention. In 1817, at Wood's meeting-house, voted to stop correspondence with the General Convention. Agreed to appropriate the surplus funds in hand to itinerant preaching in lower parts of the State. Baptized eighteen. Two new constitutions joined--Camp Creek and Antioch.

In 1818, at New Providence, agreed to resume correspondence with the General Convention. Received circular from Kentucky Mission Society. Appropriated $50 00 for expenses of corresponding messengers. The minutes show twenty-one churches, thirty-two baptized, eight hundred and seventy-six members. In 1819 the session is at Rocky creek. Introductory sermon by Eden Taylor. V. A. Tharpe and Ezekiel Taylor were officers. A committee is appointed to co-operate with one from Ocmulgee Association in making arrangements for Indian reform. For corresponding messengers, $58 00.

At Ramah, in 1820, agreed to concur in the plan for Indian reform. Appointed trustees and ministers are requested to explain this matter to the churches and suggest plans to raise funds. The institution to educate young ministers, suggested by the General Convention, was under consideration. "We are of opinion that such an institution appears laudable, but are not prepared at present to go into it." Twenty-five churches, and fifty-six baptized. Circular letter, on ministerial support, by brother Fulgam--an excellent article. In 1821, at Myrtle Spring, John Ross preached the introductory sermon. Theophilus Pearce and John McKinzy officers. Adam Jones, Thomas Glenn and Joseph Sharpe, trustees for Indian reform, in connection with committees from Ocmulgee and Georgia Associations. Churches twenty-eight, baptized thirty-eight; total, one thousand and eighty-five. Brother McKinzy wrote circular

The church at Mount Horeb provided for the Association in 1822. Read the report of Indian reform. Unanimously agreed to aid in the laudable pursuit. " Resolved, That brother Compere, missionary for Indian reform, be invited to take a tour of preaching through our bounds and solicit contributions for that purpose." The subject of uniting with the General Association of Georgia is laid over until next year. Next year, in 1823, at Stone creek, "Took under consideration the reference of last year relative to the General Association, which was thrown under the table!" "Took under consideration the Indian reform, as to whether we continue or discontinue, and it was discontinued! Preachers on the Sabbath were Perryman, Hooten and Blackstone. Churches twenty-eight, baptized sixty-seven, members one thousand and forty-eight.

Cool Spring church entertains the session of 1824. Agreed to continue correspondence with the General Convention. Moved to reconsider minutes of last year in relation to Indian reform--lost! Moved to correspond with the General Association--lost! Circular letter on practical duties, by Taylor.

Nothing of interest is recorded in the minutes of 1825 at Rocky creek. In 1827 resolutions were passed lamenting the death of Tharp and Pearce, formerly moderators of this body. Circular on brotherly love by J. McKinzy.

Trail branch is the seat of the session in 1828. Circular by C. A. Tharp, on "If thou put thy brethren in remembrance of these things," etc. Nine impostors are advertised, among them the famous Counsellor or Counsel, who has imposed on the churches near thirty years. The great revival which was then in progress in the Ocmulgee, Georgia and Flint does not seem to have extended into the Ebenezer.

In 1829, at Woods' meeting-house, John Ross was moderator and C. A. Tharp, clerk. John Gray produced a circular, which was rejected, and a committee appointed to write one. Four churches dismissed, probably to form the Itchaconna, on the west side of the river. At New Providence, in 1830, the anti-missionary

The session for 1831 is at Poplar spring, Laurens. Three new churches join. Campbell and Sherwood are received as messengers from Georgia Baptist Convention. Six brethren agree to attend next session of Convention at Powelton. Circular on missions by H. B. Hathaway, of Dublin church. The year following at Camp creek, Campbell and Shorter, messengers from Convention were refused a seat! Nothing interesting is found in the minutes of 1833 and 1834. These sessions were at Big Sandy and Hopewell. In 1835, discontinued correspondence with Georgia and Washington Associations, because they were in correspondence with the Central Association.

The reader will see he has been following a body, prone to changes. From 1816 to 1823, when she became settled in her opposition to benevolent institutions, her changes were as frequent as the annual revolutions of the earth.

The session for 1836 was at Beersheba. Renewed correspondence with Georgia and Washington Associations, having heard their reasons for corresponding with the Central; also, opened correspondence with the Central. The following query was discussed one whole day, viz: "Are the Institutions of the day, such as Missions, etc., consistent with the articles of faith of this Association?" Answered in the affirmative by an overwhelming majority. Upon this, seven churches withdrew, with Absolom Black, Adam Jones, etc., ministers. These churches hold annual meetings and publish their minutes declaring themselves to be the true Ebenezer Association. In 1837, the session was quite harmonious. An executive committee was appointed to manage the business of the body with reference to domestic missions, etc: Correspondence from Georgia Convention, cordially received.

At New Hope in 1839, domestic missions are reported to be prosperous. $255 were paid out for this object alone. Churches

PIEDMONT ASSOCIATION.

This body must have been formed about 1817. The first notice of it is a letter received from it by Savannah river Association on 25th October of that year. In 1818 the meeting is at Westley's creek meeting-house. Peacock and Bates, of the Hephzibah, and Thomas S. Winn, of Savannah river, preach on the Sabbath. Mr. Winn presented the circular of Kentucky Mission Society; this gave rise to considerable debate--laid over till next session. Correspondence is sent to Hephzibah Association. Baptized nine--total, one hundred and twenty-one. The session for 1819, is at Beard's meeting-house, Tattnal county. "Voted to have nothing to do with missionaries!" It is presumed this little body was formed to avoid connection with the missionary cause. But little information concerning it can be gathered. For several years its history is lost.

In about 1829, an itinerant was passing within the bounds of this Association. Stopped on the Sabbath and preached was invited to dine with a minister who kept a grog-shop. Religion, of course, at a very low ebb. In 1833, it is understood, a session was held at a church in Liberty county. Mr. Westberry was the only minister present, and was moderator. Brother Peacock would not attend, though the father of the body, because brother Westberry had joined a temperance society!

In 1838 the session is at Wesley's creek meeting-house, McIntosh county. Nothing of interest is found in the minutes. They seem to have arrived at nothing higher than appointing a moderator and clerk, union meetings, etc. And what have they accomplished in nearly a quarter of a century? In 1819 they had five churches and two hundred and ninety-four members--1838 there are six churches and two hundred and thirteen members. This is the legitimate consequence of the anti-missionary principle. They seem to have shut themselves out of the way of others--have had little or no correspondence with other Associations--and are still in a low state!

Part 13

Was a continuation of the Savannah river, and by reference it will be seen was constituted in November, 1818. In November, 1823, the body meets at Powers' church, Effingham county; Samuel S. Law and Thomas Meredith, officers. The constitution of the State Convention (then General Association) was presented by A. Sherwood, as messenger, and she became a constituent member. Owing to the distance from the centre of the State, she has frequently failed to be represented in the sessions of the Convention, but has been uniformly friendly to the objects aided by that body, and has generally kept domestic missionaries in her own destitute regions, holding forth the word of life.

In 1824, Upper Black Creek church, entertaining sentiments in regard to missions, etc., adverse to those of the Association, desires to withdraw. After an affectionate discussion, the request was granted and a letter of dismission given, expressing the fellowship of the Association. Very different treatment this, from what is experienced by missionary churches in connection with anti-missionary Associations! This session was held in Sunbury; Charles O. Scriven and H. J. Ripley, officers. Two years afterwards, the session was at Salem, Chatham county. Samuel S. Law and H. J. Ripley, officers. John Southwell and Jacob H. Dunham, domestic missionaries. Churches, seventeen; baptized, six hundred and four; ministers, eleven total, five thousand six hundred and ninety-five. In 1827, the body convened at New Hope, Montgomery county.

The meeting in 1830 was at Power's meeting-house. The attendance was good, and the session throughout deeply interesting. Since 1822-'23, when a great revival prevailed along the seaboard, the body had been gradually increasing in strength and efficiency. Several young ministers, talented and zealous, had been raised up of late years, whose influence was felt far and wide. They were ever ready to incite the churches to every good word and work. And having, besides these, men of years, and experience, and wisdom to direct the affairs of the body, its progress was onward. The ensuing session was in Savannah--S. S. Law, moderator. The religious interest was

The body met in 1835 in the city Darien. The minutes of this session are not in hand. The ensuing year, Walthourville entertained the body. Several churches had received large accessions during the year. Mr. Edward A. Stevens (now in Burmah,) was there, having just completed his theological course at Newton, Mass. His presence, with his youthful appearance and his fervid piety, enhanced the interest of the occasion. He is a native of Liberty county, and was baptized into the Sunbury church. Of course, the brethren of this Association felt a deep interest in him and his proposed mission to the heathen.

New Providence, Effingham county, was the place of meeting in 1833--J. L. Southwell, moderator, William H. McIntosh, clerk. Messengers were in attendance from the Hephzibah, Ebenezer and Savannah River Associations. It was recommended that special efforts be made to replenish the treasury of the General Convention. Three domestic missionaries had been in the field a part of the year, namely: J. L. Southwell, J. McDonald and F. G. B. Law. Ministers attached to the body were twenty-four, white and colored. Members, five thousand three hundred and eighty-eight; baptized, three hundred and eleven. The ensuing year the meeting was in Darien; minutes not in hand.

In 1843, the twenty-sixth anniversary was held at South Newport church, McIntosh county. The minutes of this session contain the following preamble and resolutions:

Whereas, Our esteemed brother, the Rev. J. G. Binney, late pastor of the Savannah Baptist church, has been providentially removed from his labors among us, and is now on his way as a missionary to Burmah--

Resolved, That we hold in high estimation the christian virtues

Resolved, That we set apart one hour this afternoon, to be observed as a season of special prayer to Almighty God for his care and protection over and for the safety and success of our beloved brother and his companion, in the grand enterprise in which they are engaged.

The session for 1844 was in Darien. Josiah S. Law, moderator, William H. McIntosh, clerk. The body was still in a prosperous condition. Amount paid out for various charitable objects, mainly domestic missions, is $917 11. Number of colored members, four thousand four hundred and forty-four; number of white members, four hundred and ninety-five; total, five thousand nine hundred and thirty-nine. Baptized, three hundred and seven.

[ From the "Christian Index." By W. H. McIntosh. ]

Mr. Editor: The announcement, in a recent number of your paper, of the dissolution of this Association, though not unexpected to the writer, was not less sad because it was foreseen. The scene of his early ministerial experience, the news that it lives only among the memories of the past, is like that of the death of the loved friends who have finished their course, and are to be met no more. Musing upon the past, my thoughts run along through the years of my connection with it, and recall, one after another, the unforgotten forms of Augustus Bacon, S. S. Law, E. P. Postell, W. Conner, J. S. Law, H. O. Wyer, A. Harman, J. O. Screven, and others, who gave life and energy to the body, and, further down in the shadowy distance, Jacob Dunham, Charles O. Screven and John Southwell, all of whom "rest from their labors."

I have thought the reminiscences of the times, and of the men who acted in them, might not be unacceptable to at least those of your readers who have ever been connected with the Association. The first meeting was held in November, 1818, with the church in Sunbury. I suppose its name was given in compliment of the church at that place. And worthy was she of the distinction. She might be called the mother of churches and of ministers. Of its organization I have no knowledge, but

The churches composing this body were not strong in pecuniary resources, and, except in their colored membership, were numerically weak. Hence, in most of them, the support of the gospel rested upon a few members. The churches in Savannah (white) were the only exceptions. It was, nevertheless, active in efforts for the salvation of souls, and maintained almost every year, until the commencement of the war, two missionaries, whose services were given chiefly to the negroes. Covering a district of country in which the slave population was large, the importance of supplying them with the preached word was early felt, and the large increase from this field is the best evidence of the fidelity with which it was cultivated. The facts in this connection have a historical value, and deserve preservation.

In 1818, in the organization of the Association of thirteen churches, two were African--the first and second in Savannah, numbering two thousand two hundred and fifty members. How many of this class were members of the other churches, I have no means of ascertaining, but as an approximation, I put down

Some of your readers may be interested to know what was the relation of the African churches to the Association, and

The influence of these colored ministers and churches in the communities where they were located, I have no doubt, was most salutary. Such men as Henry Cunningham and Andrew Marshall, who for many years filled the pastorates of the First and Second African Churches in Savannah, could not have failed to impress themselves upon their people. Long may the memory of their good works be fragrant! In matters of doctrine and church polity, while there was no systematic course of instruction afforded these churches, they nevertheless derived such assistance from their white brethren, ministers and others, as to establish and preserve them in the faith of the gospel. During the last year, a correspondent of the "New York Examiner and Chronicle" mentioned with commendation the purity of doctrine and practice which he found in one of the African churches in Savannah, characterizing it (I quote from memory) as a model of apostolic simplicity and truth. It did not, I suppose, occur to the writer to inquire who, under God, were their teachers, or to let the world know that the Baptists in and about Savannah had cared for the souls of the negroes, and

It must not be supposed that the energies of the Association were limited to the work of domestic missions. Concern in one department of christian enterprise begets concern in all others. Foreign missions, Sunday-schools, ministerial education, the temperance cause, were all cherished objects of this body. Rev. E. A. Stevens, the missionary to Burmah, was baptized in Sunbury, and was the son of the honored deacon of that church, and Rev. J. G. Binney went to his work in the same field from the Savannah Baptist church. The churches of this Association, came perhaps as near the apostolic rule of giving to, and promoting otherwise, all good objects as God had prospered them, i.e., according to their ability, as any churches of modern times.

The noble men who composed this Association in former years have all passed away, but the light of their example lingers around us still, as if to quicken our zeal and stimulate our love to Christ.

[The Baptist meeting-house in Sunbury, in which this body was organized, and which had stood about fifty years, was burned by the Yankees in 1865.]

TUGALO RIVER ASSOCIATION

Was constituted in 1817, of churches chiefly from the Sarepta, some being in South Carolina. The name is derived from the river, on both sides of which the churches are situated. In September, 1819, the session was at Eastonollee  Franklin county. M. Reeves and A. Sherwood preached on the Sabbath. Four very aged ministers were in the body: F. Callaway, Sr., George Vandiver--but especially Thomas Gilbert and John Cleveland, both over ninety years old. Time had given a snowy whiteness to their locks, which hung over their stooping shoulders.

In 1821 the meeting was at Double Branches, Franklin county. L. Meeks and Benjamin Cleveland, officers. Churches, nineteen, (thirteen of these in Georgia,) thirteen ordained and three licensed preachers; total, seven hundred and seventy-six.

For 1829 the meeting is at Conoross meeting-house, in South Carolina. Churches, twenty-seven; baptized, two hundred and fifty-five; total, one thousand three hundred and seventy-four. At the recommendation of the body, four ministers, Smith, Ballad, Bramlet and Hymer, agree to ride each three months and visit the churches and destitute places. The session for 1835 is held at Shoal creek, Franklin county. An acknowledgment is made of remissness in supporting the gospel, and the churches are recommended to afford such support to their ministers as that they may give their whole time to the work. Considered the propriety of establishing a manual labor school, and appointed messengers to meet others in Macon county, North Carolina. Light had been creeping in upon this body for years. In 1825 they refused to receive the minutes of the Georgia Baptist Convention; this year they were read without apprehension. About the same time they refuse a seat in their body to Jesse Mercer--now they grant him that privilege as a messenger from the Georgia Association. The Lord had removed by death some of the more prejudiced and ignorant; others had learned that they were not too wise to receive instruction. The corresponding letter is full of missions. After alluding to other Associations which take a deep interest in benevolent institutions, and acknowledging that these had not received the grace of God in vain, they continue, "While we glory in God on their behalf, we condemn ourselves, and repudiate with shame the doctrine of do nothing." A verse of Heber's missionary hymn is also inserted.

But after this they turn against missions, etc., so that a historian cannot tell what their real sentiments are--their position is undefinable. In 1839 the session is held at Eastanollee [Eastannaulee], Franklin county. The corresponding Associations are the Mountain, Sarepta and Saluda. As the subject of missions has produced much excitement, the churches are recommended to consider what will be the best method to carry into effect the Saviour's commission and report at next session. Ordained ministers, ten; baptized, seventeen; total, one thousand and thirty-five.

Part 15

"The committee appointed by the Sarepta and Ocmulgee Associations, consisting of brethren Isham Goss, Reuben Thornton, Edmund Talbot, James Brooks, Iveson L. Brookes, Richard Pace and Cyrus White, convened at Harris' spring, Newton county, on the 18th of September, 1824, when an introductory sermon was delivered by Rev. John Sanders, from John xvi. 7; then repaired to the house, and finding thirteen churches in order, assisted in forming them into an Association." Opened correspondence with the Georgia, Ocmulgee and Sarepta Associations, and Bennet, Hale, Sanders Moore and Colley were appointed messengers to the General Association, (now the Convention.) Ministers, eleven; total, one thousand six hundred and sixty-two. Joel Colley, moderator, and Thos. J. Hand, clerk.

The session for 1825 was held at Sardis, Walton county. Joel Colley preached the introductory discourse. No business of interest is reported in the minutes. The year following it convened at Richland, Gwinnett county. Luke Robinson preached the introductory. In 1827 the body met at Macedonia--went through the usual round of electing moderator and clerk, receiving and appointing correspondence, agreeing upon the places of general meetings, and then adjourned.

The Association met at Covington in 1828. The revival spirit which had been enjoyed in the Ocmulgee and Flint River had spread into the bounds of this body; the increase had been considerable, the meeting was a happy one, and the crowd on the Sabbath was immense. Brethren Jonathan Davis, A. Sherwood and E. Shackelford preached on the Sabbath with great effect.

In 1833 the body met at Bay creek, Walton county, when A. Sherwood, from the Georgia Baptist Convention, was refused a seat. Twelve churches report no baptisms. The ensuing session is at Camp creek, Gwinnett county. The baptisms are two hundred and eighty--one hundred and thirteen from Monroe, Walton county. A protracted meeting had been held there by Jonathan Davis, V. R. Thornton, J. E. Dawson, etc., when many had been added unto the Lord. Churches, forty-six;

The meeting for 1836 was held at Salem, Newton county, where a committee is raised to meet with Monroe church. The year following, at Mount Parau, this committee report a failure of meeting at Monroe; but the case is tried in the Association, and Monroe church is put out of fellowship. Her fault is choosing a minister from the Central Association. The Yellow River thus decides that a church is not independent in selecting her own pastor.

Like some others, this body fulminated resolutions against missions, Bible societies, etc., and against all those who approve them. On this account several churches withdrew and formed the Rock Mountain Association. Some joined the Appalachee. Joel Colley was the moderator for about twenty years or more.

FLINT RIVER ASSOCIATION

Was constituted at Rocky creek meeting-house, Monroe county, on the 16th October, 1824. Preparatory sermon by Edmund Talbot, who also sat as moderator pro. tem. The presbytery were J. Nochols, E. Talbot, D. Montgomery, J. Callaway, J. Milner, V. A. Tharp and T. Pierce. Fourteen churches joined in the new organization. Robert McGinty, moderator, and Robert Kelton, clerk. Churches, fourteen; ministers, five; total, five hundred and twenty-five.

The second session was at Mount Pisgah, Monroe, in 1825. Introductory by Robert McGinty. Refused to correspond with General Association. Eleven new churches join. The following year the body met at Bethel meeting-house, Butts county. William Mosely preached the introductory. No business of interest is reported in the minutes--nothing more than receiving and appointing correspondence, etc. In 1827 the body meets at Sardis, Pike county, near Barnesville. Eight new churches join. Granade, Callaway and Henderson preach on the Sabbath.

Forsyth was the place of meeting in 1829. Here an act was perpetrated that did much injury and caused great grief, in the case of the Sharon church. For several years, the body passed through a scene of affliction, over which the historian would gladly cast the mantle of christian charity, and suffer these things to die with the passing generation. The meeting for 1835 is at Shiloh, Fayette county. J. S. Callaway, moderator, T. Langly, clerk. Nothing of importance transacted. Churches, forty-one; baptisms, one hundred and nine; ministers, eighteen; total, two thousand four hundred and sixty-four.

In 1837, the session is at Holly Grove, Monroe county. The subject of benevolent institutions had been some time on the carpet; but a majority of the delegates, instead of declaring non-fellowship with such institutions and their adherents, " Resolved. that we are unwilling to go into any new declaration of fellowship or non-fellowship, but feel disposed to continue in the same old Baptist path of faith and practice, which the Association has heretofore pursued." Whereupon fifteen churches, with Rev. William Mosely at their head, withdraw from the house--hold a meeting in the grove, and agree to have a convention at County Line meeting-house, in July, 1838.

After Mr. Mosely and his party have left the body, they agree to open correspondence with the Rehoboth and Central in about 1840. Since that time, she has become a component member of the Georgia Baptist Convention. Missions and Sabbath schools are encouraged. Her ministers are laborious and self-denying men, "ready unto every good work." Many of their churches have experienced seasons of glorious "refreshings from the presence of the Lord." The Lord smiles graciously

Of late years, this body has been actively engaged in the work of missions. Its mission to the Indians dates from October 1st, 1872. During the first year, Benjamin Baker and Wilson Nail, native Indians, were employed as missionaries, who did efficient service. They reported twenty-four baptisms, the establishment of two Sabbath-schools, numbering in the aggregate over one hundred pupils and teachers, and a satisfactory amount of other labor. This year there are three Indian missionaries employed--Benjamin Baker, Solomon Baker and Wilson Nail. They have reported for the first quarter, nine baptisms, two natives licensed to preach, and the commencement of one or two church buildings. These missionaries have been paid promptly at the end of each quarter. The Association has also engaged two home missionaries to labor a portion of their time within her own bounds--Jonathan Milner and J. M. DeFoor.

CHATTAHOOCHEE ASSOCIATION.

This body was formed at Hopewell church, Hall county, March 1st, 1826, of eight churches. A committee had been appointed by the Tugalo Association to assist in the formation, but all failed to attend. Finding eight orderly churches, three hundred and thirty-eight members, seven ordained ministers and eight licentiates, it was judged best to constitute, after an introductory sermon by James Whitten. James Riley was chosen moderator, and James Whitten, clerk; so the body was organized without a presbytery of ministers delegated from another Association for this special purpose. The churches which united in the constitution were Hopewell, Wahoo, Mount Salem, Yellow Creek, Tesnatee [Tessentee], Dewberry, Flat Creek, Mossy Creek and Chestatee, chiefly in Hall and Habersham counties.

Minutes of October, 1826, at Wahoo [Wauhoo] church. Silas King preached the introductory sermon, and four new churches were received, and correspondence from French Broad, S. C., Yellow River and Tugalo Associations.

This Association convened on the 13th October, 1827, at Mount Salem, and Mr. Willson preached the introductory. Two churches joined. Anslem Anthony, moderator, and James Whitten, clerk. These officers were continued till after the session of 1835, when the clerk removed to Harris county, except one year, the moderator was prevented by death of his wife from attending. Messrs. More, Roberts and Gunn preached on the Sabbath. Tensawattee  one of the churches which joined this year, had been organized in the Cherokee Nation, and was represented by Duncan Obriant, a missionary, who labored several years among the Cherokees, and then, in 1832, removed with them west of the Mississippi, where he continued to instruct till his death, in 1834 or 1835.

In 1828, the session was held with the church at Tesnatee , Habersham county. Introductory by James Riley. The most important matter was a motion to request the churches to insert in the letters for next year the date of their constitution, which was complied with. This is the only Association, except the Georgia and Central, which know the time of the birth of their constituents. Baptized, two hundred and twenty-four; total number, eight hundred and twenty-four.

In 1829, the meeting is at Timber ridge, Hall county. A. Anthony preached the introductory. Deacons' meetings recommended.

Sardis, Hall county, entertained the Association in 1830, and Evans Pearson preached the introductory. B. Reynolds was advertised as excluded from Timber ridge church; also John Roberts. The plan of the Sarepta Association in licensing preachers is recommended, and the churches advised to accept the tracts offered by the Baptist General Tract Society. On the petition of Harmony church, it is observed, "We think that the churches have it in their power to improve or advance their ministry by putting into their ministering brethrens' hands, orthodox theological books," and recommended to raise funds, and send up to the next session for this purpose. Churches, twenty-three; total number, one thousand four hundred and seventy-eight.

The session of 1831 was held at Bothabara, Jackson county, and introductory preached by James Whitten.

In 1832, the meeting was at Holly Spring, Hall county. Mr. Kinzy preached the introductory, and William Manning, moderator. Dismissed two churches to unite in forming a new Association, probably the Mountain. Baptized three hundred and two.

Harmony, Hall county, was the seat of the session for 1833. Wm. Manning preached the introductory. Four new churches, Island Ford, Mount Tabor, Liberty and the one at Cherokee court-house, received. Agreed to correspond with the Mountain, a new Association. Recommend itinerant preaching, and the churches to defray the expense.

Yellow creek, Hall county, entertained the body in 1834. A. Anthony preached the introductory. Four new churches joined, probably from the Cherokee Nation, as that region is now fast settling up. Agreed to correspond with the State Convention, and Manning and R. Jones are appointed messengers--the first attends. Appointed a committee of five on domestic missions. The benevolent institutions, tract, Bible societies, etc., recommended. Requested A. Anthony to write out his introductory (on missions, from Revelations xiv. 6 and 7,) and have one thousand copies printed. Mission money collected, $42 50; twenty-nine churches, one thousand four hundred members. Preachers on the Sabbath, Vandiver, from the Tugalo; Byers and Jones. Antioch, Hightower, Goshen and Silver Spring churches united.

In 1835, the meeting is at Suwanee church, Gwinnett county. S. Roberts preached the introductory. Dropped the correspondence with the Convention for the present. Several churches dismissed to form two new Associations, one north and one west of us, and committees sent to assist. It is recommended to preach a mission sermon at each session, and the Index is also recommended. The following report is inserted: Six Sabbath-schools, two missionary, and five temperance societies, some churches revived, and the cause of benevolence advancing. Resolved that we will approve, encourage and support every effort that is now making in the cause of benevolence and religion that God appears to own and bless. A committee on domestic missions is appointed. T. M. Kinzy, the missionary, reports favorably--had baptized forty-four persons and constituted

The session for October, 1837, is held at Bethlehem, Hall county. Anthony, preacher and moderator, and Rives, clerk. Messengers from the Tugalo, Sarepta, Hightower and Yellow River Associations were in attendance; also letter, minutes and messengers from Chestatee, and agreed to correspond. This is probably the first year after the organization of the Chestatee.

The report on the state of religion shows the churches to be in a low state; recommended family and public worship, and secret prayer, and deacons to set an example. Paid Wellborn Hutchins, Roberts and Chandler, domestic missionaries, $38 15. The circular is on the low estate of Zion, and measures suggested for revival. Fifteen churches, eight ministers and seven hundred and fifty-nine members.

COLUMBUS ASSOCIATION.

This body is situated in the western part of the State, including the churches in Talbot, Harris and Muscogee counties, and a few others. It was organized at New Hope, now Mulberry meeting-house, in Harris county, November 21, 1829. By previous invitation, elders John Milner, James Carter, James Henderson, S. Stamper and B. Strickland, from the Flint River Association, and Z. H. Gordon and Jacob King, from the Echaconna Association, attended as a presbytery. Brother J. Milner was called to the chair, and J. King nominated secretary. The letters from twelve churches were then read, viz: from Talbot county, Valley Grove, New Providence, Talbotton, Antioch, Bethel, Concord; from Harris county, Bethesda, New Hope, (now Mulberry,) Lebanon, (now Hamilton,) Mount Olive; from Muscogee county, Bethel and Columbus. The churches being found in order, were constituted on the articles of faith of the Flint River Association, which are the same as those of the regular Baptist churches. Elder Anderson Smith was elected moderator, and Clark Blanford, of Hamilton, clerk. The number of members, four hundred and fifty-four; baptized this

The second session of this body was held with the Talbotton church, on Saturday before the second Sabbath in October, which has ever since been the time of its sessions. John Ross was elected moderator, and C. Blanford, clerk. The country being new, and the churches scattered over a large space of territory, and having none of the bonds which previous acquaintance create to bind individuals together, it could not be fairly expected that there should be found amongst them all that union and sameness of sentiment and feeling which are found in older and longer established unions. And although the ministers were not men of literary attainments, they may be truly said to have been men of sound mind and amiable character.

The third session of this body was held with the church at Mount Carmel, Muscogee county, in 1831. J. Ross, moderator, C. Blanford, clerk. Number of churches, twenty-five; communicants, one thousand and eighty-seven. Ministers now in this body, were John M. Gray, Anderson Smith, G. B. Waldrop, Hiram Powell, Barclay Martin, J. English, J. W. Pelham and Peter Eldridge.

At this meeting of the body, a package of the minutes of the Georgia Baptist Convention was laid before it by R. Fleming, who was then traveling as a domestic missionary; but such was the opposition of many of the brethren present, that although it was moved by J. M. Gray that it be received and noticed in a friendly way in their minutes, yet it was rejected, and not noticed in their minutes. Ross and Martin were desirous that the minutes of the Convention should be received and noticed as above, and some of the private members desired it. Although they appeared, as an Association, unwilling to hold correspondence with the Convention, and were disposed to stand aloof from all the benevolent enterprises maintained and defended by that body, yet they passed a resolution disapproving of candidates treating at elections, and earnestly desired

The fourth session of the Association was held at Sardis church, in Marion county. J. M. Gray, moderator, A. Smith, clerk. Churches, thirty-two; members, one thousand five hundred and thirty-nine. The rapid increase of population in the country, and the multiplication of new churches, made it necessary, in order to supply the wants of the people, for the ministers to spend much of their time in traveling and preaching. Amongst the most active were Ross, Gray, A. Smith and H. Powell.

The following resolution was passed, (but not without serious opposition by the moderator, and some others,) viz.: "Whereas, certain men, under the name of apostolic Baptist ministers, viz.: James Wilson, James Reeves, Cyrus White, John Holmes, B. H. Willson, J. Travis, John Reeves, W. Byars, W. Presley, B. Strickland, E. Strickland and Moses White, have published a faith differing from the orthodox Baptists, and as they have already caused divisions among us, we recommend the churches composing this Association to discountenance all such men as ministers." This resolution was opposed on account of its inquisitorial aspect.

The fifth session was held with the church at Mount Zion, Randolph county. Churches, forty-three; members, one thousand eight hundred and six; ministers, eleven; licentiates, four. J. Ross, moderator; A. Smith, clerk. The number of churches now in the body, and the extensive space of country over which they were spread, made it desirable that another Association should be organized out of churches in the southern bounds of this body; hence, the following churches took letters for that purpose, viz.: In Stewart county, Antioch, Richland, Fellowship, Mount Paran, Liberty and Bethlehem; in Sumter county, Shiloh, Providence, Bethesda, Bethel and Spring Creek; in Randolph county, Mount Zion, Mount Sinai, Pataula, Bethlehem and Antioch; in Early county, Smyrna and Liberty Hill. These churches were organized into an Association called Bethel, at

The sixth session at Bethesda, Harris county, 1834. J. Ross, moderator, and A. Smith, clerk. Churches, thirty; members, two thousand five hundred and eighty-eight; ministers, ten; licentiates, ten. During this year, the Association sustained a severe loss in the death of Elder J. M. Gray, one of her most active and able ministers. He died on a tour of preaching, at a Mr. Pitman's, Alabama, after having taken a dose of lobelia on lying down at night. (See Biographical Sketches.) The churches this year enjoyed the greatest revival ever experienced in this country--eight hundred and five baptisms. The ministers, under the gracious influence of the Holy Spirit, were waked up to untiring zeal in the discharge of their sacred duties. The spirit of missions took possession of most of them; meetings were held and protracted, and hundreds flocked to hear and learn the truth as it is in Jesus. The style of preaching was altered. Sinners were told they must repent or perish--must believe or be damned. Those churches only, however, which enjoyed the ministrations of the effort preachers were visited with revivals, as will be seen when we notice the churches separately. It is remarkable that, as a body, this Association, as yet, was much opposed to the benevolent institutions. In spirit she was missionary, but in practice she was not; for, at this session, when a friendly letter from the Convention was presented by delegates from that body, viz.: Jeremiah Reeves and T. Dawson, desiring to open correspondence, it was rejected, and not noticed in the proceedings of the day. They were merely invited to preach, which they did, but they left before adjournment. The ministers of this body were all the advocates of missions. What but an unjustifiable dread of responsibility could have been the cause of their not entering decidedly into the work of spreading the gospel in connection with the friends of benevolence? The character which the ministers and the Association sustained abroad authorized the expectation that she would have come out in concert with the friends of missions long before this.

The seventh session was held at Bethel, Talbot county. J. Ross, moderator, and R. Fleming, clerk. Churches, twenty-nine;

The eighth session was held at Bethel, Muscogee county. The Association now becomes more of a business-doing body, and though she would have readily united with the Convention, by an overwhelming majority, yet for the sake of some who were opposed, the advocates declined urging the matter. The following resolution was passed unanimously: " Resolved, that this body approves of the objects of the Convention, but regarding the feelings of some of our dear brethren, we deem it prudent, for the present, to postpone a correspondence, so far as we are concerned." The brethren, C. D. Mallary and J. E. Dawson, were present, and they, with the delegates from that body to this, did much good; and it is believed that by their able counsel, exhortations, prayers and sermons, they made an impression of the most favorable kind respecting educated ministers, missionary and temperance societies, etc. The Association recommended a meeting to be held at County Line, Talbot county, for the purpose of devising a plan by which to supply with preaching the destitute in and around the bounds of this body. This meeting was held on the Friday and Saturday before the fourth Sabbath in November, 1836, and a domestic missionary society was formed. Elder T. J. Hand, by appointment, preached the introductory sermon, and J. Moon on the subject of missions on the Sabbath. A collection for missionary purposes was taken, and $116 were raised. This may be considered the starting point in missions by the Association. Elder George Granberry wrote the circular letter this year, and selected as his theme the importance of remembering "the Sabbath day to keep it holy;" also, the duty of christians in supporting the gospel ministry, at home and abroad. The sin of visiting, traveling and starting to market on Sunday, or Saturday evening, has been too common in the country generally, for which we ought to be ashamed and repent. With but one solitary dissenting voice the following resolution was passed: " Resolved, that we fully concur with the Ebenezer Association in the opinion that the difference of sentiment entertained by

The ninth session was held at Union, Marion county, (now Fellowship, Macon county.) Elder J. Ross, who had been the moderator, having departed this life, (June 17, 1837,) J. Perryman was elected moderator, and R. Fleming continued clerk. The rules of the Baptist State Convention for the reception of beneficiaries were published in the minutes this year, which no doubt had a good effect in removing prejudice from the minds of some, and correcting error in others. The churches were recommended to send up to the next session contributions for the purpose of supporting one or more missionaries, in her own bounds and parts around. The society which had been organized at "County Line," agreeable to the advice of the last session, reported by her secretary, R. Fleming, the proceedings, and was recommended to go on in the management and direction of its business.

The circular letter this year was written by Elder H. Powell, on the subject: "Ye are the light of the world." The ministers and lay-members are urged to their several duties in a clear and sensible manner; "the stool of do-nothing" is made out to be a very poor thing, and creeping and crawling, in religion, a very slow way to press toward the mark for the prize.

Horeb and Uptaoi churches, in Talbot county, and Bethel, in Meriwether, did not represent themselves at this session, owing to their opposition to the missionary spirit, which they evidently saw would pervade the body. They subsequently united in forming a new Association, which, by way of eminence, they called "The Apostolic Baptist Association." In this they were joined by remnants from Ariel, in Crawford, from Mount Carmel, in Muscogee, and Valley Grove, in Talbot, and some others. These were very small churches. They declared non-fellowship with all the churches friendly to the benevolent institutions, and closed their doors against all the liberal ministers who advocate, as they say, the "society system." 'Tis passing strange, that amongst these, as amongst some other opposers of missions, there should be efforts made to impress upon the

The tenth session was held with the church at Hamilton, 1838.

Perryman, moderator; Fleming, clerk. Churches, twenty-nine; members, two thousand and seven hundred; ministers, fourteen. The introductory sermon by G. Granberry. There were present about thirty-five preachers, including those belonging to the body--a larger number than ever before assembled in Western Georgia. This was one of the most pleasant, interesting and profitable meetings ever enjoyed by the Association. But one spirit seemed to pervade this large assemblage of the worshipers of God. An extensive revival had been enjoyed in a large portion of the churches only a few weeks previously, and the members were fully prepared, in their feelings and judgment, to enter into the wide and delightful field of benevolent operations.

Eight delegates, viz.: J. Perryman, Robert Fleming, George Granberry, Jesse Moon, G. B. Waldrop, Hiram Powell, W. Henderson, Samuel Harris, were elected to bear a letter to the Georgia Baptist Convention, petitioning to become a component member of that body at its session in 1839, at Richland, in Twiggs county. This was a perfectly unanimous act of the body. At this meeting, also, the domestic mission society, formed two years previously, paid over into the hands of the treasurer of the Association the funds of said society, and the Association took the business under her patronage and management. The sum sent up by the churches amounted to $200 25, which, with the sum collected in the congregation after

The auxiliary society, which for several years past had been acting in concert with the Convention, dissolved, and will transmit its donations to benevolent objects, to the Convention, through the delegates from the Association.

THE WESTERN ASSOCIATION.

This body was constituted at LaGrange, Troup county, on the 7th November, 1829, by committees from the Flint River and Yellow River Associations, consisting of the following ministers, viz.: Joel Colley, R. Gunn, G. Daniel, J. Milner, William Moseley, William Henderson, J. Carter and J. Nichols. The introductory discourse was by brother J. Colley. Sixteen churches were found to be in good order, and acknowledged as the Western Association. James Reeves was the first moderator, and John Wood, clerk. J. Nichols, William Moseley and A. Sherwood preached on the Sabbath.

The second session, 1830, was held at Newnan. J. Bankston, moderator, and J. Wood, clerk. Sixteen new churches joined. On Sabbath, Jesse Mercer, Moseley and Nichols preached. The following year Greenville was the seat of the session, when J. W. Cooper preached the introductory. J. Bankston (who sustained the office six or seven years) was moderator, and R. M. Stell, clerk. The Association refused to correspond with the Georgia Convention. Churches thirty-nine; total, one thousand five hundred and forty-six.

Query: "What is the duty of a church, when a person applies for membership on a letter from a church, which had dissented from the Flint River Association?"

Answer: "Recommended the churches to direct the person

In 1833, the above answer was reconsidered, and the following adopted in lieu thereof: "We recommend the churches to act discretionally, with an eye single to the glory of God, and the union and peace of the churches, having due regard to original principles." The error in the first answer is this: it takes for granted that, because a church has dissented or seceded from the Association, therefore, her letters are not valid, which is not true. The Flint River Association did not like the answer of 1833, and appointed a committee, in October, to visit the Western with a letter. In 1834, a kind of compromise was drawn up, which should govern in the reception of members; but as it required the rebaptism of those who had submitted to the ordinance at the hands of seceding ministers, James Reeves and James Culberson would not sign it, and the churches have acted discretionally and received those whom they deemed worthy. Mount Zion and Emmaus churches had been dealing with LaGrange and Hephzibah churches for receiving such members; but on the proposal of the adjustment, they were advised to drop their charges. Several churches were dismissed to form the Tallapoosa Association.

In 1835, the session was with Bethlehem church, Meriwether county. Baptized, six hundred and twenty-nine; churches, forty-four; total, three thousand two hundred and fourteen. The following year, at Long Cane, some churches declared non-fellowship with all benevolent institutions, and wished the body to do the same; but a resolution to this effect was voted down. For the year 1837, the session was held at Emmaus, in Troup county. The circular letter by Otis Smith is on the commission. Several churches were still dissatisfied on account of benevolent institutions, etc. These withdrew and formed a distinct body, still claiming the old name of "Western Association." With reference to these churches, the following resolutions were adopted:

Whereas, It has been repeatedly charged upon this Association by the delegates of those churches which have separated from our union and declared themselves no more of us, that we have departed from original principles, that we are connected

Resolved by this Association, That the faith upon which we were constituted, and which we believe has ever been the faith of the regular Baptists, is still the faith of this body; that it has never been changed, and it is the sense of this body that it should not be changed in any particular.

Resolved, furthermore, That this Association, as a body, is entirely disconnected with the benevolent institutions of the day, and ever has been so, and no act of this body touching the benevolent institutions of the day has ever been had other than to advise the churches to leave all their members to act freely in relation to them, according to the dictates of their own consciences.

Resolved, furthermore, That it is the sense of this body that the patronizing, or the not patronizing those institutions, should be no test of fellowship.

Resolved, furthermore, That in the opinion of this body the following churches, viz: the Hillabahatchee , Hollow Spring, Fellowship, Walnut creek, Bethlehem, Providence, Mount Zion, Emmaus, Flat Shoal creek and Sardis, have departed from the principles and practice of the regular members of the Baptist denomination, by adopting a standard of fellowship and union unknown either to the denomination or to the constitution of this body, and are therefore in disorder.

Resolved, furthermore, That to show our brethren and the world at large the manifest disorder in which those churches have acted, a copy of the letter of Emmaus church to this body be incorporated in our minutes, as a specimen of the whole.

Resolved, That the above named churches, by their own acts in declaring a non-fellowship with this body and separating therefrom, because the Association refused to comply with certain requisitions made in their letters, have deprived themselves of the privileges of this body.

copy of a letter received of emmaus church, troup county,
georgia.

Hebron was the place of meeting in 1839. The spirit of true christian liberality was evidently gaining ground rapidly in this body. Correspondence with several sister Associations had, on some account or other, been suspended for a time. This correspondence was resumed with the Georgia, Columbus, Sarepta and Tallapoosa, and opened with Rehoboth and Rock Mountain. Still the body stands aloof from the Baptist Convention of the State. Churches, thirty; ministers, eleven; total, two thousand four hundred and eighty-seven.

"We, as an Association, believing it will be more advantage to the cause of Christ, and the advantage of the Redeemer's kingdom, and believing it also to be the true scriptural mode to contribute to the missionary cause through the medium of the churches, instead of through the medium of the missionary societies; therefore,

Resolved, That it is the sense of this body, that all those brethren who desire to send up their contributions to missionary purposes through the medium of any society, be recommended to do so through their delegates, to be forwarded by this body to the destination directed by the donor, believing this to be the scriptural channel.

It was not until about 1841-'42 that the body became associated with the Convention. Perhaps no Association in the State is now in a more prosperous condition.

THE UNITED ASSOCIATION.

Was constituted by Cyrus White, Barnabas Strickland, etc., at Teman, Henry county, September, 1832. The churches had been in fellowship with the regular Baptists, but had withdrawn from the Ocmulgee and Flint River on account of some of their measures, which those churches considered oppressive. Sharon, Paran, Sardis, etc., had joined in a Convention to consult on the best course to pursue, in 1830, and had adopted articles of faith. But those churches were unwilling to unite in an Association with Cyrus White and other ministers identified with him, who were believed to be Arminian in their sentiments, and injudicious in some of their measures. In 1834, Sharon, Sardis, Paran and McDonough united with the Central, on the old confession

To the articles known as "The Sharon Faith" there can be no great objection, as it is pretty much in the language of scripture. Still, those who held to it with the greatest tenacity were charged with a want of faith in principles sacred to the Baptists throughout the world. At the ministers' meeting in Forsyth, in 1836, some of the ministers of this Association would not unite with the mass of ministers from every part of the State in subscribing to the old confession above referred to. On the other hand, some of the preachers in the Ocmulgee and Flint River had wandered off into hyper-Calvinism, or fatalism; and it would be very natural for those who were at variance with them, to run into the opposite extreme.

B. Strickland was moderator for three years, and E. Dodson clerk from its formation. In 1836 the bounds were so extensive that the body agreed to divide; those churches in Jasper, Henry, etc., retained the old name, and those in Harris and other western counties are known as the "United Chattahoochee Association." In 1839, William Byars was messenger from the United Association to the State Convention, with contributions for missions and other benevolent objects. For though these Associations held no correspondence with other bodies of the Baptists in the State, still they were all missionary in their principles, and were ever ready to contribute liberally of their substance for their Master's cause.

If any churches of this order are now in existence (1874,) the fact is unknown to the author.

ITCHACONNAH ASSOCIATION.^4.

This union was formed in the winter of 1829, at Mount Carmel, in Crawford county, the churches, nineteen in number, having been dismissed from the Flint River in the preceding October. They are situated in Bibb, Crawford, Monroe, Houston, etc. The presbytery were John Milner, William Moseley

The meeting for 1837 is held at Bethel church, Houston county. Churches, twenty-eight; members, one thousand eight hundred and fifty-seven. " Resolved, That the systems of the day, benevolent, so called, such as Bible, missionary, temperance, tract societies, etc., are unscriptural, unsupported by divine revelation, and therefore anti-christian," etc.

A committee was appointed to organize new bodies out of churches broken off from orderly Associations on account of difference of opinion touching the benevolent institutions of the day.

This now seems to be a working body, and has its hands full of business in her endeavors to suppress missions, temperance, etc. Some of her most prominent ministers have been violent in their opposition to these things. A few of these have been called to their last account! Jonathan Neal was moderator of this body for several years. Like all other bodies entertaining such sentiments, it is on the decline.

WASHINGTON ASSOCIATION.

The churches which formed this body were dismissed from the Hephzibah Association in October, 1828. They are located in Washington county (from which the Association derives its name,) and contiguous counties. William R. Stansell had been active in bringing about the constitution, and was the first moderator. But in two or three years he removed to Mississippi. Others from the Ebenezer and Georgia joined soon after its formation, so that in 1834 there were nineteen churches and one thousand one hundred and sixty-eight members--the number of ministers having always been small. That year the session

Bethel church, Hancock county, entertains the Association in October, 1835. James Barnes, who had been moderator for some years, is about to remove to Mississippi, and a commendatory letter is given him. After Obadiah Echols (of the Central,) had preached the mission sermon on Sunday, $71 00 are taken up for that object. Mount Olive church seceded, owing to difficulties between herself and Beulah and Shoulderbone churches, which difficulties had arisen on account of Tilman D. Oxford, the paster of Mount Olive.

In 1838 the session was at Friendship, Greene county. Benjamin Roberts, moderator, J. Graybill, clerk. Received correspondence from the Convention and from the Georgia and Central Associations. At the suggestion of Island creek and Beulah churches, the body passed a resolution recommending her members to consider the propriety of uniting with the Convention. A large majority of the churches are found to be in favor of such a connection, and the next year she resolves to unite with the Convention. In 1839, the session was at Darien, Washington county. The body is in a prosperous condition.

HOUSTON ASSOCIATION.

It is supposed this body takes its name from Houston county, in which most of its churches are situated. In 1830, several churches petitioned for letters of dismission from the Ebenezer

In 1838, the body meets at Ebenezer church, Dooly county. The circular, by J. McKenzie, is a religious and literary curiosity. The propriety of corresponding with the Ebenezer Association is questioned, and the matter is referred to the churches. This question arose from the fact that a few churches had seceded from the Ebenezer because she would not declare non-fellowship with missions, etc., while the principles of that respectable body of christians remained unchanged. On this subject of correspondence, the body disagreed in 1839, and division was the consequence. Several churches must needs withdraw. Joshua Mercer was present as a delegate from the Bethel Association. He and A. T. Holmes, of the Rehoboth, preached on the Sabbath. Churches, eleven; baptized, one hundred and seven; total, three hundred and forty-six.

ROCK MOUNTAIN ASSOCIATION.

This body takes its name from the Rock Mountain, in DeKalb county, in which several of the churches are located. The churches withdrew from the Yellow River Association principally on account of her treatment of Monroe church, and her adoption of the non-fellowship resolutions. That venerable man of God, Luke Robinson, may be regarded as the most active in gathering them into a separate connection. In July, 1839, ten churches met in council and agreed to form an Association. In October following, the body was organized at Macedonia church, DeKalb county. Two other churches join, viz.: Cool Spring and Long Shoal. Visiting members present, and aiding in the constitution: C. D. Mallary, T. Phillips and Joshua S. Callaway. George Daniel, moderator, and E. Henderson,

In 1840, the session is at Salem, Newton county. Four other churches unite. Messengers from the Sarepta, Apalachee , Central, Georgia, Flint River and Chattahoochee Associations are received. Chambliss, Hendricks and Wilkes preach on the Sabbath.

CENTRAL ASSOCIATION.

It was on an exceedingly cold day, February 1, 1834, that a few brethren, who had suffered much in feeling for their Master's sake, met at Indian Creek meeting-house, in Morgan county, for the purpose of constituting a new Association. The churches which they represented had formerly been happily connected with the Flint River and Ocmulgee Associations. They had grown with the growth, and strengthened with the strength of those bodies. With them they had rejoiced in prosperity and mourned in adversity. But an evil day had dawned upon Zion in Georgia. A spirit which was wont to usurp the rights of the churches, and to lord it over God's heritage, (originating in opposition to benevolent societies,) had shown itself in those Associations. In vain had the voice of age and wisdom been heard in their councils. A committee of the Flint River Association had visited Sharon church, in Henry county, and had claimed, most unceremoniously, the moderator's seat, which being denied them, they withdrew from the house and succeeded in dividing the church. At the next session, the Association voted to receive both the majority and minority, on certain conditions. Several churches seceded in consequence. The case of Eatonton and New Salem churches had excited contention and division in the Ocmulgee. The latter had received members of the former, on letters obtained in a disorderly conference, while a minority even of that conference were objecting to their dismission. With a full knowledge of these facts, these members were received into New Salem. The matter disturbed the sessions of the Associations for several years, till in 1833, at Elam church, Jones county, the body withdrew from Eatonton church. This was immediately followed by the

The meeting was opened by singing, prayer, and reading of the scriptures by Rev. Ira M. Allen, of Philadelphia, Pennsylvania, who was providentially present. Brother James Fears, deacon of Indian creek church, was invited to act as moderator, and J. H. Campbell, clerk. Rev. Adiel Sherwood, of the Georgia Association, was also in attendance, and gave his countenance and encouragement to the undertaking. The ministers who were members of the churches which united in the constitution were B. H. Wilson, W. A. Callaway, J. Travis and J. H. Campbell. As much had been said about their departure from the faith, their Arminianism, heresy, etc., it was agreed to adopt the confession of faith of the Georgia Association as being the oldest in the State, and embodying the views of the churches and ministers now uniting. The name "Central" was adopted on account of its central position in the State. The following is a list of the churches and delegates: Antioch, J. Swanson, J. Evans, L. Hearn, J. M. Evans; Indian creek, James Fears, John E. Dawson; Eatonton, Thomas Cooper, Jeremiah Clark; Sharon, William Thames, B. H. Wilson, Jesse Travis; McDonough, W. A. Callaway, J. H. Campbell; Paran, James Bulloch; Sardis, William Lane. It was, " Resolved, That though we felt it our duty, from a sacred regard to principle, to secede from the Association, we are ready at all times to meet them, in order to reconcile the differences that exist; we desire union with all our brethren but we dare not sacrifice truth and principle for union only in name." The ministers were comparatively young men. Yet they agreed among themselves to abstain from controversy as much as possible, and "preach Jesus Christ and him crucified." These were the feelings that prevailed in the constitution and first session, and with which the delegates returned to their several churches. The annual session was appointed at Antioch, the second Sabbath in August following.

There was one peculiarity in the decorum of this body, which has had influence upon its interests ever since; that is, it "recognizes

Pleasing appearances of a general revival were discovered in the course of the spring and summer of 1834. In the neighborhood of the Indian creek church, several conversions had occurred. In Eatonton and McDonough, many were inquiring the way of life. It was under this state of things that the delegates from the churches assembled at Antioch, (a place rendered memorable by the breaking out of the great revival in 1837,) to attend their first annual session. The introductory sermon was preached by Jesse Travis, "a man full of the Holy Ghost and of faith." It was evident that the Lord was present to bless! Two of the ministers spent Saturday night in prayer, with strong cries and tears! On the Sabbath, the power of the Holy One came down on the vast assembly. Before the meeting closed, (some ten days,) upwards of eighty were baptized into Antioch church. Rev. Messrs. Jonathan Davis, A. Sherwood, and V. R. Thornton, favored the occasion with their presence and labors. The work did not stop there: the delegates and ministers carried home the good influence with them--all the churches shared in the blessing, and hundreds were added unto the Lord. For several months the preachers had no rest from their labors. Day and night they were among the people, at the meeting-houses, from neighborhood to neighborhood, and frequently from house to house, "warning every man and beseeching every man with tears." The Milledgeville church was received at this meeting. Delegates, Judge John G. Polhill, G. Leeves and ...... Baldwin. The executive committee were constituted a foreign and domestic mission board. One hundred dollars were paid Abner B. Stanley, domestic missionary, and $128,12¹/₂ taken up on the Sabbath after the missionary sermon by J. H. Campbell. Arrangements were made with Lot Hearn, executor of Seth Hearn, to receive a legacy left by his will to foreign and domestic missions, amounting to seventeen

The following year, (August, 1835,) the body met in McDonough, Henry county. Only two ministers present at the opening of the session, (Campbell and Callaway,) and they both members at McDonough. The aspect of affairs was discouraging. Brethren Jonathan Davis and J. E. Dawson arrived, however, during the afternoon. Christians seemed deeply engaged and many sinners appeared to be "asking the way to Zion." Multitudes flocked in from the surrounding country, the meeting was protracted up wards of a week, and near forty baptized! The correspondence offered to the Georgia Association, the October previous, had been kindly received, and brother Davis was now in attendance as a messenger from that body. The Sarepta declined our correspondence, though many of her wisest men were favorable to it. The Association had been received as a component member of the Georgia Baptist Convention, much to the mortification of its numerous enemies and opponents. The triennial Convention had resolved to attempt to raise $100,000 00, and the Georgia Convention had agreed to endeavor to raise three thousand of this amount. This subject was strongly recommended to the attention and favor of the churches. Our brethren were again exhorted (as at the previous session,) to read through the Bible annually, which work many of them accomplished.

One of the missionaries of the body, Abner B. Stanley, a zealous and useful licentiate, had been removed by death. Suitable resolutions in reference to the afflictive and mysterious dispensation were adopted. Jesse Travis and J. H. Campbell spent a portion of the year in domestic missionary service. Amounts

The session for 1836 (held in Clinton, Jones county, in August,) was favored in like manner with evidence of the divine favor and presence. Some eight or ten were baptized. The correspondence of the body was annually enlarged. Though at first an object of great jealousy with many good brethren, when they came to understand the grounds upon which they had seceded from the older Associations, they were fully justified. The fact that the body applied to several Associations for correspondence, caused much investigation and discussion as to the powers of Associations, the rights of churches, etc. It is believed that in this way the Lord brought good out of evil. These subjects were far better understood than they had been for many years, or perhaps ever in this State. Correspondents were in attendance from the Georgia, Washington and Sunbury Associations. Monticello and Ramoth churches joined. The time of the annual session was changed to the fourth Sabbath in August instead of the second. The meeting was favored with the counsels and labors of such men as Wilson Conner, Humphrey Posey, A. Sherwood, C. D. Mallary, and others of less experience. Directed the executive committee to appoint a delegate to the Great Bible Convention in Philadelphia, the object of which was approved. Rev. A. Sherwood was appointed, and represented this body in that Convention, which formed the American and Foreign Bible Society. An extra session had been held at Antioch the foregoing March, when it was agreed to attempt to raise $20,000 00 to endow a professorship of languages and sacred literature in the Baptist College, then in contemplation, to be located at Washington, Wilkes county. The site was subsequently changed to Penfield, and the pledge of this body is very nearly redeemed. The Georgia Convention had resolved to attempt to raise $10,000 00 for foreign missions. This Association agreed to endeavor to raise $2,500 00 towards that amount, and to appropriate $50 00 for tracts for gratuitous distribution by our ministers. Rev. C. D. Mallary had moved to Milledgeville, and several had been ordained since the constitution of the body, John E. Dawson, Henry Collins and Thomas U. Wilkes. This was cause of rejoicing, But there was also

The introductory sermon in 1837 was preached by T. U. Wilkes, at Madison, Morgan county. Mallary, moderator, and Campbell, clerk. Besides correspondence received at former sessions, messengers appeared from Ebenezer, Apalachee  and Sarepta Associations. That venerable man, Jesse Mercer, was present, and by special invitation preached the missionary sermon. Rev. I. L. Brooks also preached on the Sabbath. Nothing of special interest is found in the proceedings of this session.

At Eatonton, Putnam county, in 1838, the introductory discourse was preached by C. D. Mallary, and the missionary sermon by J. H. Campbell; $126 00 collected. Sugar creek church was admitted into the union. The church had anticipated the meeting with much interest and many prayers. The Spirit was poured out copiously on the people and many were added unto the Lord. Brethren were present from the Rehoboth and Columbus, besides many other Associations. After prayerful deliberation, it was agreed to open correspondence with the Flint River Association in regard to the former difficulties of some of our churches with that body. It was reported that about $18,000 00 had been secured towards the "central professorship" in Mercer University.

Sharon church, Henry county, entertained the body in 1839, where Harmony and Salem joined, and where messengers from the Flint River Association were welcomed to seats. Correspondence with that body was continued, which resulted in the adjustment of all differences which had existed, and that, too, upon principles of righteousness and truth. The following year, the session was at Carmel, Newton county. The spirit of piety seems to have undergone some decay; yet peace prevailed in the churches, and much domestic missionary labor was performed by C. D. Mallary and S. E. Gardiner. Liberty and Little river churches joined. A friendly letter was received from the United Association by brethren Byars, E. Strickland and E. Dodson; also, a similar one from Hephzibah church, in Jasper county, a member of that Association. Though no regular

For several years C. D. Mallary had been moderator, but he having removed out of the bounds, J. E. Dawson was elected moderator at Ramoth, in 1841. Providence church was received into the union. Regular correspondence was now enjoyed with nine Associations: Washington, Georgia, Rock Mountain, Rehoboth, Sarepta, Apalachee , Flint River, Ebenezer and Columbus. Brother John P. James, of the United Association, was in attendance. Rev. William Byars had become a member of Sardis church, and was a delegate in this session. Sabbath-schools and temperance engaged much attention and excited much interest. Only forty-seven were baptized during the Associational year. In 1842, at Paran church, J. H. Campbell was elected moderator, J. E. Dawson having removed to LaGrange. Thomas U. Wilkes was elected clerk. These have been the officers of the body several years. Friendship church became a member at this session. Hearn Manual Labor School was noticed favorably, and several hundred dollars subscribed for that institution. It was agreed to hold an extra session at Providence church, Jasper county, with reference to the case of New Hope church, whose application for membership could not be favorably entertained. Nothing was accomplished in this matter, however, by the extra session, and the church was not received. Rev. William Byars was engaged a portion of his time, as domestic missionary. Very little was now done in this cause, in comparison with past years.

Delegates from the churches assembled in 1843 at a Baptist camp-meeting near Friendship church, Greene county. Rev. I. L. Brooks was a delegate from Sugar creek church and John P. James from Sardis. After solemn prayer for "the peace of Jerusalem," it was resolved to send a conciliatory letter to the Ocmulgee Association, which now seems to be in quite a declining state. (Brother J. F. Hillyer, who bore this letter, met with no encouragement, and the effort has not been renewed.) The meeting was one of interest--many sinners were awakened, and several baptized into the church. Rev. Messrs Byars and

The Association convened in 1845 at Sardis church, Butts county, and was held in connection with a camp-meeting of great interest. With most of the churches, the days of mourning seem to have passed away, and times of prosperity to have returned. Cheering revival intelligence came up from many neighborhoods. It was with great rejoicings that the brethren met together, in vast numbers on this occasion. B. M. Sanders, Jonathan Davis, J. S. Callaway, James Davis, James Carter and other esteemed servants of the Lord were there. The executive committee had been diligently engaged in promoting domestic missions, and the Lord had owned their labors. Rev. Messrs. Wilkes, Phillips, Carter and Bledsoe had given themselves to the work with great zeal and untiring perseverance. Many souls had been brought "out of darkness into marvelous light." During the session, the gospel was preached with unusual power, and the vast assembly felt that God was there. The business transacted was, much of it, of an important nature, and was attended to with the utmost harmony.

Thus it may be seen, that in some ten or eleven years, the members of this body have more than doubled; much domestic missionary labor has been performed; thousands of dollars have been contributed to the foreign mission and education cause; several useful ministers have been ordained. While, on the other hand, those churches that oppose missions, etc., have

REHOBOTH ASSOCIATION.

There had been a division in the Itchaconna Association on the subject of benevolent institutions, and those churches that were of the liberal party met at Benevolence church, Crawford county, and constituted the Rehoboth Association, July 27th, 1838. The names of those churches are as follows: In Upson county, Harmony, Bethesda, Antioch and Fellowship; in Crawford, Elim, Benevolence and Liberty Grove; Perry church, Houston; Macon church, Bibb; and Forsyth church, Monroe--ten churches in all. Among the delegates were Jacob King, Z. H. Gordon and A. T. Holmes. The visiting ministers present, and approving of the organization, were Wilson Conner, C. A. Tharp, James Perryman, Robert Fleming, and S. W. Durham.

In the dawn of its existence, the Association recognized its obligation to preach the gospel to every creature, to circulate the scriptures in all lands, to educate the ministry, and to organize Sunday-schools and temperance societies. The following ministers have been employed, first and last, as her domestic missionaries: James Steely, A. Horne, Austin Ellis, Jacob King, J. W. Stephens, A. T. Holmes, C. Peurifoy, H. Garland, M. J. Jackson, E. B. Barrett, W. Thomas, J. Thomas and W. J. Collins. Scarcely a year has intervened since its organization but that it has had missionaries in its own bounds or elsewhere, preaching to the destitute.

In 1852 a colored minister, Rev. Cæsar Fraser, a native African, was sent out by this Association to preach the gospel in his own country. In January of that year he sailed from Savannah, in company with Rev. Eli Ball, of Virginia, (who was going out on a visit of inspection to the mission stations in Africa,) and located near the town of Monrovia, on the St. Paul's river. In the course of the following year, the Foreign Mission Board having expressed its willingness to sustain this colored brother, the Rehoboth adopted Rev. J. S. Dennard and wife as her missionaries to Africa. Mrs. Dennard died within a few months after her arrival in that dark land, and her husband

The efforts of this body at home and in Africa only tended to inflame the zeal of her churches, and in 1857 it was resolved to attempt to send one or more missionaries to the Indians of the West; and to ascertain the practicability of sending others to the Jews in Constantinople or Jerusalem, and also to South America. The year following, Rev. J. S. Murrow and wife were acting as the missionaries of this body at Micco, in the Indian Territory, where they still labor for the salvation of the red men. (The first Mrs. Murrow died, but her husband found a second wife, "worthy and well qualified," in the person of Miss Burns, daughter of a missionary to the Choctaws.) Mr. Murrow has proven himself a most devoted and successful missionary.

Of course, a body of such intelligence and piety could not refrain from sending missionaries into the Confederate army during the late war. Rev. E. B. Barrett was accordingly sent to the army of Virginia, and Rev. B. F. Tharp and other ministers preached to the soldiers at other places.

In 1853, the Association resolved to take a more active part in the education of pious young men preparing for the ministry. Appropriations were made for the benefit of James F. McLeod and Asa B. Marshall. A valuable library was presented to each. The latter was sent to Mercer University, where he graduated with credit in 1860.

A Baptist bookstore was established by the Association at Fort Valley, A. D. Kendrick, agent, and was kept in successful operation for several years. Thus, it would seem, the body was engaged in every good work. It may be considered the model Association among Georgia Baptists.

That eminent and gifted man, Jacob King, was moderator from the time of its organization until his death--twenty-four years. Since then B. F. Tharp, J. H. Clark, J. M. Wood and Col. T. S. Sharman have presided in turn. Holmes, Wilkes, Landrum and Holtzclaw have filled the office of clerk. Besides these, there have been connected with the body, from time to time, many choice spirits: Zack. Jordon, C. D. Mallary, J. R. Kendrick, H. C. Hornady, T. E. Langley, E. W. Warren, J. H.

For many years past this Association has stood aloof from all connection with the Boards of the Southern Baptist Convention, preferring to manage her missions through a committee of her own. The great efficiency of her plans and success of her efforts is a strong argument in favor of her policy, which is, to have the relations between the churches and missionaries as intimate as possible.

The body is still sustaining Rev. J. S. Murrow among the Indians, who is assisted by two native preachers. Seventeen churches have been organized, an Association constituted, (in which there are about one thousand members,) meeting-houses are being built, and the condition of the "Rehoboth Indian Mission" every way encouraging.

BETHEL ASSOCIATION.

MINUTES OF THE CONSTITUTION OF THE BETHEL ASSOCIATION.

Saturday, November 23d, 1833.

The several churches dismissed from the Columbus Association met according to appointment at Richland church, Stewart county, and being met by brethren Andrew Hood and Anderson Smith, ministers of the gospel, who were appointed by the Columbus Association to constitute the several dismissed churches into an Association, and after a sermon by brother Hood, appropriate to the occasion, the brethren, Hood and Smith, formed a presbytery, and invited visiting brethren in the ministry to unite with them; whereupon brother Joseph Ross took a seat with the brethren, and after prayer by brother Joseph Ross, proceeded to business and invited brother Smith to the chair.

1. Called for and read letters from fourteen churches and minuted their State.

2. After an examination of the churches on the principles of the christian faith, and finding them orthodox, proceeded to constitute them into an Association upon the articles of faith held to and published in the minutes of the Columbus Association.

3. Agreed that this Association shall be called the Bethel Association. The Association then proceeded to business.

[The following are the churches which originally constituted this Association, viz: Antioch, Stewart county; Antioch, Randolph; Bethlehem, Stewart; Bethlehem, Randolph; Fellowship, Stewart; Liberty Hill, Early; Liberty, Stewart; Mount Sinai, Randolph; Mount Paran, Stewart; Mount Zion, Randolph; Pataula, Randolph; Richland, Stewart; Spring Creek, Sumter; Smyrna, Early; Poplar Spring, Houston.]

The minutes of the second session represent that it was held at Spring creek church, Sumter county, in connection with the first Sabbath in September, 1834. There were twenty-one churches represented, showing a membership of five hundred and seventy-nine. Some of these churches were quite weak, containing eight, ten, twelve, and fifteen members, etc. The largest church (Pataula,) contained only fifty-seven members. The names of ministers are John Rushin, Cader A. Parker, Peter Eldridge, Henry Dikes, James S. Lunsford, Joshua Mercer and Travis Everitt. Thirty years thereafter, viz.: in 1864, this body, after having dismissed a number of its churches to join other Associations, contained six thousand and fifteen members, showing that it was favored by the King in Zion with an energetic ministry, and that the Lord does not despise the day of small things. James S. Lunsford was its first moderator, and John W. Cowart, clerk.

The following year, 1835, twelve additional churches were received, and the good cause seemed to be generally prosperous within the bounds of the Association. In 1837, the name of Rev. Jonathan Davis appears as a delegate from Palmyra church, for the first time, and the following year that of his brother, Rev. Jesse M. Davis. Nothing of importance seems to have characterized those sessions. In 1839, the name of Thomas Muse is recorded as a delegate from Macedonia church, Early county. He does not seem to have been a preacher then, though he may have been such. In the minutes of that year we find

The session for 1840 was held at Pataula church, Randolph county. The only items of interest are, that an hour of Sabbath forenoon was spent in prayer for Lumpkin church, (which is supposed to have been in trouble,) a report on the subject of abolition, and another on that of discipline, all breathing a good spirit and advocating correct principles. In 1841, brother Lunsford, who had presided over the body from its organization, declined a re-election, and Jonathan Davis was elected moderator. On Monday, "Resumed the subject of correspondence with the Convention, and, on motion, referred the case to the consideration of the churches, recommending them to say in their next letters whether or not they are willing to become a constituent member of the Convention, and if not, say whether they are willing to open correspondence or not." A committee was appointed to procure minutes and documents of the Georgia Baptist Convention and of the Triennial Convention, to examine such documents, and to report at the next session. The death of Rev. Jesse Mercer is noticed, and resolutions

In 1843, the following query seems to have excited considerable interest: "Is it orderly and expedient for a Baptist minister to baptize an individual within the bounds of a Baptist church without his becoming a member of the church?" [This query is understood to have grown out of the fact of Mr. Lunsford having baptized a Methodist preacher near Lumpkin, if the writer's memory is not at fault.] Much discussion ensued, and the following answer was adopted: "We believe it disorderly and highly inexpedient. But it is not intended by the word disorderly to impute blame to those ministers who may have heretofore conscientiously indulged in this practice." Great lamentation was made this year over the death of two ministers, Woodward and the younger Key, especially over the latter, who fell a victim to disease while acting as a domestic missionary in a sickly region.

In the minutes of 1845 there is nothing of interest reported, if we may except the report of W. Maund, the domestic missionary, who seems to have labored with great zeal and much

1. That we recommend to the churches to deal with and reform or exclude from membership, such members as traffic in intoxicating liquors.

2. That we recommend to the ministry and churches within our bounds, to turn their attention more carefully to our black population, and to provide in the best manner possible for their spiritual interests.

3. That we recommend to our brethren generally, the memoir of brother Mercer, written and compiled by brother Mallary."

At the session for 1817, at Blakely, nothing of special interest is reported, except that eleven churches joined, nearly all of which had recently been of the Salem United Association, (that body, it is presumed, having dissolved) and that brother James Matthews was elected moderator, in place of Jonathan Davis, who had removed to Alabama. In 1848, at Bethlehem church, Stewart county, at the request of the Lumpkin church, Carlos W. Stevens was ordained to the work of the ministry; J. H. Campbell preached the sermon, C. A. Tharp made the prayer, F. F. Seig gave the charge and W. L. Crawford extended the right hand of fellowship. At the instance of the Palmyra church, it was proposed that some action be taken in favor of "raising a fund for the education of young ministers," on which a committee was appointed, who reported favorably. In 1849, at Americus, at the request of Palmyra and Albany churches, it was agreed to attend to the ordination of E. W. Warren and T. D. Matthews, which was done on Sabbath afternoon; A. T. Holmes preached the sermon, Eli Ball led in prayer, J. H. Campbell gave the charge and W. L. Crawford the right hand of fellowship. The cause of foreign missions was urged more earnestly on the attention of the churches, though the energies of the body were mostly given to domestic missions and colportage. In 1850, the session was held at Palmyra, Lee county, W. L. Crawford, moderator, E. W. Warren, clerk. "The question of the expediency of appointing a day of fasting and

The year 1851 formed a sort of epoch in the history of this Association. It had become a large and unwieldy body; there was much intelligence and wealth among the members of its churches, but hitherto they had done nothing commensurate with their ability. In the spring of this year, the subject of a female college began to be agitated among them. With whom the project originated is not material. The writer had been in correspondence with some members of the executive committee on the subject, and he was invited to meet with that committee, and present his views more fully to them. He did meet with them at the residence of Rev. Thomas Muse, and they determined not to wait for the regular session of the Association, but to call a Convention of the churches to take the matter into consideration. At the session at Benevolence church, in November following, the report of the executive committee contained an account of that Convention, and recommended the subject to the "most prayerful consideration" of the Association. As the author intends to devote a few pages to a separate history of "The Bethel Female College," it may be sufficient to say here, that the Association approved of the action, agreed to adopt the enterprise, elected a Board of Trustees, and has ever since fostered the Institution in such a manner as to make it one of the most flourishing of its kind in this State. The reflex influence of the movement had the effect anticipated and desired by him with whom it originated, and from that day onward the spirit and policy of the body have shown a marked improvement.

At the session at Blakely the following year, there is an item in the report of the executive committee worthy of notice: "The appointment of missionaries to the blacks in our land was also referred to us. We appointed none, because we had no fund which we could appropriate to that purpose, and we had no assurance from the owners of slaves that they would support them. The committee are of opinion that this enterprise demands the attention of this body, and that we are, to a considerable extent, responsible for the religious training of the colored population in our bounds." On this subject the following resolution was adopted: " Resolved, That we attempt to raise $250,00 to employ a missionary to the blacks within our

The following still more important resolution, (offered by J. H. Campbell,) was also adopted at this session:

" Resolved: That this Association will attempt to raise five hundred dollars by our next meeting, for the support of a missionary in Africa, to be adopted by this body as her missionary; and that a committee of five be now appointed to fix upon some individual for that service." Committee under this resolution were J. H. Campbell, A. T. Holmes, T. D. Matthews, Henry Davenport and William H. Wade.

The adoption of the foregoing resolution was among the most important steps ever taken by this Association, if indeed, it was not the most important. The body, with an intelligent, wealthy and enterprising membership in the churches to back them, was now fairly committed to the cause of education and of missions, both foreign and domestic. It was not suspected at the time that the man who was to be selected as their missionary to Africa was then a member of the Association, but so it was. It was soon ascertained that Mr. William H. Clarke had impressions to embark in such a mission. He was selected by the committee, adopted by the Richmond Board, and the next year, in company with Bowen, Dennard and their wives, sailed for Africa, where he was supported for years by the Bethel Association.

At the session at Hebron church, Lee county, in 1854, the following resolution, offered by Rev. Joseph S. Baker, was adopted: "That we cordially approve of the object of the Bible Revision Association, and deem it entitled to the contributions and prayers of all lovers of the pure word of God." The Colporteur, John Martin, reports the sale of $1,171,67 worth of religious books, in addition to his other valuable services. He was continued for the next year. Isaac B. Deavors was employed as a missionary to the blacks. Indeed, the body seems to have embarked in every important benevolent enterprise. Besides her female college, for which she was raising thousands of dollars annually, she had her Sabbath-school Board, her mission to the blacks within her own bounds, her mission

Of late years the body has "cast its bread beside all waters--sowed its seed in the morning, and not withheld in the evening." But a check has been put upon its progress. War has crippled its energies for a time, and has cast a dark shadow over all its affairs. Years ago Clarke^5. returned from Africa and has never resumed his labors in that "dark land;" Hogue was compelled to flee from his station among the Indians during the war and seek an asylum in Texas; the College buildings were used for military purposes for years, and were no doubt greatly injured; and then, Death has thrust in its sickle, and has cut down many who were once her pillars of strength--Mallary is gone! and Lott Warren is gone! and Cowdry has ceased from his labors! and Joel Perry is no more! and James Matthews, and Everingham, and Lunsford, and Rushin, and Eldridge, and many other "Princes in Israel" have been called away from earth to their inheritance on high!

Part 28

At a regular conference of the Salem Baptist church, Liberty county, the subject of forming a new Association of churches from the Union, Piedmont and Sunbury Associations, was taken into consideration. The church decided it would be advantageous to do so in reference to territory lying between the Savannah and Altamaha rivers and the coast on the southeast, to a line some seventy-five miles from the coast to the northwest. In much of this territory there is a fearful destitution of religious services, owing to the desolations produced by General Sherman's army. In many cases the houses of worship were burned, and the people are too poor to rebuild. It was resolved to invite a Convention of churches in the described territory, to assemble at Salem church on the 27th and 28th of April, 1866. Accordingly, at the time appointed, delegates from the following churches convened, viz.: From Gum-Branch, Philadelphia, Tom's creek, Antioch and Salem, of the Union Association, and Jones' creek and Elim, of the Piedmont.

The Convention was organized by the election of Rev. Lewis Price, moderator, and J. L. Shaw, clerk. After due deliberation, the Convention decided in favor of forming a new Association, and appointed a meeting for that purpose, to be held at Jones' creek church, on Saturday before the fourth Lord's day in November, 1866. Brethren Z. L. Boggs, L. Price and J. L. Shaw were appointed to notify the Sunbury Association of the action of the Convention.

The Convention met as per adjournment, at Jones' creek, on the 24th of November. The introductory sermon was preached by Rev. W. O. Darsey.

In accordance with an invitation issued by Rev. S. Landrum, moderator of the Sunbury Association, six churches of that body convened also at Jones' creek on the 24th of November.

Upon consultation, it was decided to dissolve the Sunbury Association, which had existed forty-eight years. The reason for this action is the fact that the ravages of war had so reduced its strength as to preclude the hope of efficiency, and that other churches were willing to unite in forming a new body. The delegates from the churches of the Sunbury Association

Rev. L. Price presided over the Convention, and J. L. Shaw acted as clerk.

The letters of recommendation to the churches dismissed from the Union and Piedmont Associations were read, and the names of delegates from eleven churches were enrolled.

A committee of all the ministers present, viz.: F. R. Sweat, W. F. Willis, J. N. Tatum, H. A. Williams, S. Landrum, H. Padgett, William Cooper, T. B. Cooper, S. B. Sweat and W. O. Darsey, was appointed to prepare papers for the constitution of a new Association. After retiring, the committed reported the constitution and by-laws of the Georgia Association as a platform upon which to constitute. The report was adopted unanimously, and it was resolved that the Association now formed shall be called the New Sunbury Association.

Jones' Creek Church,
Liberty Co., Ga., November 24th, 1866.

The Convention having closed, the New Sunbury Association convened in its first session. The delegates were the same which had formed the Convention.

The Association was organized by the election of S. Landrum, of Savannah, as moderator, and Rev. Lewis Price as clerk.

The usual committees for such occasions were appointed. Rev. W. O. Darsey was appointed to prepare a corresponding letter, and it was decided to seek correspondence with the following Associations, viz.: The Baptist Union, Piedmont and Baptist Middle, and messengers were appointed accordingly.

On Sabbath, Revs. F. R. Sweat, T. B. Cooper and S. Landrum preached, and cash and subscriptions were received for foreign missions amounting to $79 33.

The churches were urged to establish Sabbath-schools and to patronize religious papers. The following sentiment was adopted in regard to the destitution within their bounds: "Let every church be a missionary church, and every preacher be a missionary, and much of our destitution will soon be supplied."

Part 29

By carefully noticing the preceding pages, the reader will learn why and when the division among the Baptists of Georgia occurred, which resulted in the withdrawal of the anti-missionaries (or "Hard-shells" as they are sometimes designated,) from the body of the denomination. Yet, it is thought best to devote a short chapter to this subject. These brethren prefer to call themselves the "Old-side or Primitive Baptists," and there is no doubt many of them believe they have a just claim to such designation. But in this they are doubtless mistaken. All history shows that the Baptists, far back into the remotest ages, have ever been active and zealous in spreading abroad the "glorious gospel of the blessed God." In perfect accord with their history in this respect, the foregoing pages show, that among the first preachers that entered the State, (if not the very first) were Daniel Marshall and Edmund Botsford, the former of whom had been a volunteer missionary to the Mohawk Indians, and whose missionary zeal impelled him to plant the standard of the cross in South Carolina and Georgia, and the latter of whom was sent into this State by a missionary society in Charleston, South Carolina. It will be noticed that in 1801, the Georgia Association entertained a proposition to form a missionary society, to send the gospel to the Indians, "which was unanimously and cordially approbated." In 1804, an address from "the General Committee of the Missionary Conference at Powelton," was read before said Association, which heartily concurred in its leading objects. In 1814, Jesse Mercer read the circular and constitution of the "Savannah Baptist Society for Foreign Missions," which was approved by the Association "most willingly and unanimously," and a time appointed to form a society to aid in the glorious effort "to evangelize the poor heathen in idolatrous lands." Thus did the pioneer Baptists of Georgia act and speak on the subject of missions.

In 1822, the General Association, (now the State Convention,) was organized in Powelton, for the purpose, among other things, not only of promoting missions, but also ministerial education. For several years, the only Associations connected with it were

And so the work of opposition went on. Several churches withdrew from the Ocmulgee and joined others from the Flint river in forming the Central Association. The churches and Associations were thrown into great confusion, many being at a loss what to do. The Ebenezer was exceedingly vacillating for several years, and did not decide in favor of "the Institutions of the day" till 1836, upon which seven churches withdrew, and set up as "The true Ebenezer Association." The Yellow river Association passed resolutions of non-fellowship with all in favor of missions, etc., in 1836. This subject had agitated the sessions of the Flint river Association for years, till in 1837, at Holly Grove church, Monroe county, the body refused to pass resolutions of non-fellowship; whereupon fifteen churches withdrew, and organized an anti-mission Association, the Towalagi, which adopted The 13th Article" as a part of their creed. (There were twelve articles in the confession of Faith usually adopted by the churches and Associations of those days, and this 13th article became notorious as expressing the opposition of the Hard-shells to all kinds of benevolent institutions.) The regular missionary churches never declared non-fellowship with their anti-missionary brethren. Such declarations invariably came from the other side. And this is the attitude of the parties now.

Thus it may be seen, that the opposition to missions, Bible societies, Sunday-schools, ministerial education, etc., began to show itself several years before it culminated in the actual division

The most prominent and influential preachers among the anti-missionaries in those days were James Henderson, Joel Colley, John Blackstone, William Moseley and Thomas C. Trice. The three former have been dead many years, and it is worthy of special notice that the two latter, who moved to Alabama since or near the close of the war, identified themselves fully with the Missionary Baptists of that State; Mr. Trice having joined a missionary church and Association. They, too, have both gone to their long home.

chapter 2

MERCER UNIVERSITY.

THE Georgia Baptist Convention, at its annual session in the spring of 1831, at Big Buckhead church, Burke county, adopted a resolution to establish a classical and theological school, the main object of which was the improvement of the rising ministry. If memory is not at fault, the resolution was offered by Rev. Adiel Sherwood. That school was located in Greene county, at what is now known as the village of Penfield, and was called Mercer Institute, in honor of Rev. Jesse Mercer. The village was named Penfield, in honor of Mr. Josiah Penfield, a deacon of the Baptist church in Savannah, who had bequeathed to the Georgia Baptist Convention, for ministerial education, the sum of twenty-five hundred dollars; this amount to be paid by his executors, when the Convention, or its friends should have raised an equal amount for the same object. Mercer Institute was opened as a Manual Labor School, the 2d Monday in January, 1833, with thirty-nine pupils, (seven of whom had the ministry in view,) Rev. B. M. Sanders, Principal, and one assistant. Its only buildings were "two double log cabins," which served as dwelling, dining-room, dormitories, etc., for both teachers and students. This unpretending Seminary subsequently became Mercer University--how, we proceed to show. (For a more full account of Mercer Institute, see sketch of Rev. B. M. Sanders.)

For the following facts, the author draws almost exclusively from reports adopted by the Georgia Baptist Convention, which he uses freely without further notice. In the year 1835, there was an effort made by a portion of the Presbyterian denomination to establish a college under their auspices at Washington, Wilkes county. A considerable subscription was made up for the enterprise, but the Washington project failed, and their Institution was located at Midway, near Milledgeville, and is

In October of the same year, the project was brought to the notice of the Georgia Association, at its annual session in Augusta, and was favorable entertained by that body.

The next year the plan was submitted to the Convention at its session in Talbotton, May, 1836. A subscription of some forty or fifty thousand dollars was tendered to the denomination, on condition that they should establish a college at Washington. The proposition was accepted, and it was agreed that the institution should be known as "The Southern Baptist College." Agents were sent out to increase the subscription; a charter was obtained from the Legislature; and at the next annual session of the Convention, at Ruckersville, Elbert county, a subscription of $100,000 was reported as having been made up, this being the amount agreed on as essential to justify the commencement of the enterprise. Of this amount about $40,000 were subscribed in Wilkes county, Rev. Jesse Mercer having increased his first subscription of $3,000, to the liberal amount of $10,000.

About this time a terrible financial crisis had overtaken the country, followed by a pecuniary pressure, well calculated to dampen the zeal of the most ardent friends of the college. Many began to fear it could not be sustained, and at the same time afford to Mercer Institute the support it so much needed, and who finally urged the abandonment of the Washington location and concentration on the Institute. This produced some

" Resolved, That the important business of raising and endowing a Southern Baptist College in Georgia, intrusted to the care of this Board, has been maturely examined and inquired into. They have duly considered the means and resources required therefor, and are of opinion that it is inexpedient to undertake the building of a college under present circumstances. The reasons that have brought the Board to this conclusion are, in part, the following: First, the embarrassment of the times; second, the differing views of brethren in regard to the plan proposed; lastly, the inadequacy of the means in hand.

" Be it therefore resolved further, That the whole subject be referred to the executive committee of the Baptist Convention for the State of Georgia, with the recommendation of this Board that they surrender the present charter and abandon the enterprise, or seek to set on a footing a plan that will command the resources demanded for the accomplishment of the great undertaking."

By virtue of this movement, the Washington project was virtually dead, though the Board of Trustees went through the formality of surrendering up, by resolution, the charter and project to the Convention.

(The friends at Talbotton had made a vigorous effort to have the Southern Baptist College located at that place, and Rev. Robert Fleming attended the Convention at Ruckersville, in 1837, with a subscription of about $50,000 00; but this overture seems to have met with but little encouragement.)

The question then arose, shall the important design of establishing a Baptist College in Georgia be abandoned? The executive committee, with many others, felt that it must not be given up, and at once resolved to carry out the main design, or make a serious attempt to do so, by connecting a collegiate department with the Mercer Institute, still continuing the academic feature of the seminary. This they believed they had the power to do, inasmuch as "the ultimate and conclusive direction of all the interests and operations of the institution" had been vested by the Legislature "in the executive committee, as agents of the Convention," and they had been "left at liberty to alter or amend, as expediency might seem to require." As already stated, in August, 1837, the Trustees of the Southern Baptist College abandoned that project and surrendered their charter to the Convention. The executive committee decided, in September, to take immediate steps to elevate the Mercer Institute to the rank of a University, and to apply to the next Legislature for a charter. This charter was obtained in December following, and is in these words:"

AN ACT to amend an Act entitled an Act to incorporate the Baptist
Convention of the State of Georgia.

" Section 1. Be it enacted by the Senate and House of Representatives of the State of Georgia, and it is hereby enacted by the authority of the same, That if, by the Act entitled an Act to incorporate the Baptist Convention of the State of Georgia, said Convention or their executive committee are invested with taxing power, all such power is hereby annulled and made void.

" Sec. 2. And it is further enacted by the authority aforesaid, That the executive committee of the Baptist Convention of the State of Georgia shall have power to establish and endow a collegiate institution, to be known by the name of the Mercer University, on the premises owned by said Convention in Greene county; and said committee are hereby authorized to make all necessary by-laws and regulations for the government of said University: Provided, they be not repugnant to the Constitution or laws of the State, or of the United States, until a Board of Trustees shall be appointed by the aforesaid Baptist Convention.

" Sec. 3. And be it further enacted by the authority aforesaid, That the Baptist Convention of the State of Georgia may, at its next meeting, or at any subsequent meeting, elect a Board of Trustees for the said University, consisting of not less than fifteen nor more than thirty-one in number, who shall, or their successors in office, be a body politic and corporate, by the name of the Trustees of Mercer University, and as such they shall be capable of and liable in law to sue and be sued, to plead and be impleaded, and shall be authorized to use a common seal, to hold all manner of property, both real and personal, for the purpose of making a permanent endowment of said institution, and to raise funds for the support of the same, and for the erection of buildings, or to confer literary degrees, and to exercise such other power, not inconsistent with the laws of this State or of the United States, as the aforesaid Convention shall see fit to vest in their hands.

" Sec. 4. And be it further enacted by the authority aforesaid, That the aforesaid Convention shall be authorized to determine the manner in which said Board of Trustees shall be perpetuated, and the character of the individuals from whom they may be chosen.

" Sec. 5. And be it further enacted by the authority aforesaid, That, upon the premises now owned by the Baptist Convention of the State of Georgia, in Greene county, or that may hereafter come into their possession, no person shall, by himself, servant or agent, keep, have, use or maintain a gaming house, or room of any description, or permit, with his knowledge, any house or room occupied or owned by him to be used by any person whatever as a place of gaming, nor shall any person upon the premises aforesaid, by himself, servant or agent, keep, employ or allow, with his knowledge, to be kept or employed on the premises he may occupy, any faro table, billiard table, E O table, A B C table, or any other table of like character, nor shall any person, by himself, servant or agent, upon the premises now owned by the said Convention in Greene county, or that may hereafter come into their possession, to be allowed to sell ardent spirits, wine, cordials, or any other intoxicating drinks whatever, nor permit the same to be done with his or her knowledge or approbation, on the premises which he or

" Sec. 3. And be it further enacted by the authority aforesaid, That the executive committee of the aforesaid Convention, in executing titles for lots which they may sell from time to time, shall have power to insert such condition as may tend further to defend the premises aforesaid from the nuisances specified in the foregoing sections of this act.

" Joseph Day,
"Speaker of the House of Representatives.

" Robert M. Echols,
"President of the Senate.

"Assented to, 22d December, 1837.
" George R. Gilmer, Governor.

As the statement is sometimes made that the University was chartered in 1838, I call attention to the fact that the charter was obtained in 1837, and not in 1838. Under this charter, the "Baptist Convention of the State of Georgia," at its session in 1838, elected the following gentlemen as the"

FIRST BOARD OF TRUSTEES OF MERCER UNIVERSITY."

Jesse Mercer, C. D. Mallary, V. R. Thornton, Jonathan Davis, John E. Dawson, Malcom Johnson, W. D. Cowdrey, J. H. T. Kilpatrick, J. H. Campbell, S. G. Hillyer, Absalom Janes, R. Q. Dickinson, William Richards, Thomas Stocks, T. G. Janes, J. M. Porter, Lemuel Greene, James Davant, F. W. Cheney, E. H. Macon, William Lumpkin, J. G. Polhill, Lott Warren, M. A. Cooper, J. B. Walker, I. T. Irwin, W. H. Pope.

To this Board all the funds of the University, and its entire management for the future, were soon thereafter turned over, and it has been the custom of the Convention ever since to elect a new Board every three years. [The name of the institution

Thomas Stocks was the first president of the board of trustees, and has been continued in that position until quite recently, when his declining health has disqualified him for it. Four agents, Posey, Conner, Davis and Mallary, were employed in getting the subscriptions to the Washington project transferred and in obtaining new subscriptions. From the sources of information at hand, it is believed that by the end of the first year of its existence the University had been endowed to the amount of about $120,000 00. This includes the legacies of Rev. Jesse Mercer. Among those who contributed large amounts, $1,000 00 and upwards, towards this endowment, were the following: Cullen Battle, R. Q. Dickinson, Jesse Mercer, W. H. Pope, James Boykin, T. G. Janes, Absalom Janes, W. Peek, Solomon Graves and John B. Walker. Many others were equally liberal, considering their ability. But those men were both able and willing, and so the work of endowment went on successfully.

The institution lost heavily by the late war, but the report of the trustees to the Georgia Baptist Convention, at Macon,

The following gentlemen have been officers of the University:

Presidents--B. M. Sanders, Otis Smith, J. L. Dagg, N. M. Crawford, H. H. Tucker.

Professors and Assistant Professors--I. C. McDaniel, J. W. Attaway, W. J. Hard, S. P. Sanford, Albert Williams, Robert Tolefree, B. O. Pearce, P. H. Mell, W. R. Posey, B. T. Moseley, S. B. Miller, T. D. Martin, S. G. Hillyer, J. E. Willet, U. W. Wise, H. H. Tucker, W. G. Woodfin.

Professors in Theological Department--Adiel Sherwood, J. L. Dagg, J. L. Reynolds, William Williams, S. G. Hillyer.

The "manual labor" feature of Mercer Institute was continued in Mercer University for several years, though it was regarded by many as being not only unprofitable but positively injurious; and, after eleven years' experience, it was "indefinitely suspended." At a meeting of the Board at Penfield, December 18, 1844, the following report was adopted: "The committee on manual labor made the following report: Whereas, the manual labor department of Mercer University has been sustained at a very heavy expense--an expense which the present state of the funds will not justify, and has in our judgment materially retarded the growth of our institution, after as favorable an experiment as we have been able to make of the scheme; and whereas, the contributors to the University fund, so far as they have been called upon, express themselves with almost entire unanimity ready to concur in any measure in reference to the system which the Board of Trustees may deem essential to the prosperity of the institution; and whereas, the Board of Trustees have found themselves, under all the circumstances, unable to accomplish, to any desirable extent, the important and benevolent designs for which it was originally organized--be it therefore Resolved, That this department be and is hereby indefinitely suspended."

The brother who furnishes me the foregoing item adds: "Private.--Being a student at the time, I was one of the pall-bearers at the funeral of manual labor, and a more joyful funeral, perhaps, was never held; albeit the old system did my health and constitution good. Requiescat in pace." So the students

The institution continued to grow in public favor and usefulness until the late war threw its shadow across its path. As nearly all our male colleges were suspending operations, the trustees of Mercer University met in Atlanta at an early period of the war, and resolved not to suspend. This was deemed the more necessary in order to afford educational facilities to any young men who might have it in their power to prosecute their studies. At a later period of the war, a resolution was adopted granting tuition gratis to all sick and wounded soldiers. Many of this class have availed themselves of this offer. The institution continued its operations throughout the war.

The College buildings consist of the President's house and office, chapel, a large building occupied by the family of one of the professors and by students, library and apparatus building, building for recitations, and two society halls--all spacious, and most of them of brick. They are situated in a beautiful campus of about four acres, which is well shaded by venerable oaks.

The College and society libraries contain about ten thousand volumes of well selected and standard literature.

The apparatus has cost about $3,000 00, and is ample for all purposes of illustration.

The grand purpose of the founders of Mercer University was the promotion of theological education--the improvement of the rising ministry of the State and of the South. But the theological department has been overshadowed by the literary. Very few have graduated in the theological department; yet God has accomplished the object for which the institution was organized in another way--one hundred and nineteen of its pupils having engaged in the sacred calling, as the list of names appended to this sketch shows. No doubt many other sons of the University have become ministers of the gospel, whose names the author has not been able to procure. Why God has thus measurably diverted the University from the work it was originally designed to accomplish, is a question the present writer is willing to leave for the future historian. It is matter of profound gratitude to God that he has permitted the institution

The foregoing was written several years ago, and as some important things in the history of Mercer University have transpired of late, it is thought best they should be recorded. The denomination in the State have never been fully united as to the location of the University at Penfield. The consequence has been that the question of removal has been agitated in the papers and in the State Convention from time to time for years past. The advocates of removal gradually increased, until the session of the Convention in Newnan, April, 1870, on motion of Rev. C. M. Irwin, it was resolved, by a vote of seventy-one to sixteen, to remove the University from Penfield to such other location as might afterwards be selected. A committee was appointed to co-operate with the Trustees in selecting such location. A meeting of said committee and the Trustees jointly was held in Atlanta, (date not known,) and fixed upon Macon as the future home of the University. The citizens of Penfield instituted legal proceedings to prevent removal. The trustees suspended the exercises of the University, and the Faculty opened an institution in Macon, on their own account and at their own risk, which was styled Mercer College. The Trustees applied to Judge Cole of the Superior Court of Bibb county, for such an amendment of their charter as would authorize the removal, which was resisted by the citizens of Penfield. The application was granted, whereupon the citizens of Penfield appealed to the Supreme Court of the State.

Thus matters stood when the Convention met at Cartersville, in April, 1871. The report of the Trustees was referred to a special committee, which committee, in turn, reported, indorsing the action of the Trustees in deciding upon Macon as the future home of the University, and recommending, as a compromise with the people of Penfield, the establishment of a High School at that place by the Trustees of the University, on condition

The Convention adjourned, sine die, at about ten o'clock at night, April 24th, after which a consultation was held between the Trustees of the University and the agents of the citizens of Penfield. After full and free discussion, the following preamble and resolution were offered by Dr. W. T. Brantly, seconded by Rev. M. J. Wellborn, and adopted:"

Whereas, The Georgia Baptist Convention directed the Board of Trustees of Mercer University to establish an institution at Penfield, to be known as Mercer High School:

" Resolved, That such an institution be opened on the first Tuesday in February next, and that two teachers shall be employed at a salary of six hundred dollars a year each, and all the tuition money: Provided, the condition on which such school was to be established shall then exist."

The foregoing resolution was indorsed as follows: "The within resolution having been passed by the Board of Trustees, the undersigned, on behalf of the citizens of Penfield, hereby pledge themselves to withdraw all litigation in reference to the removal of Mercer University, thus leaving no obstacle to the opening of said school at the specified time.

(Signed) "R. L. McWhorter,
" Thomas P. Janes,
" James R. Sanders,
"Committee."

At this consummation, a motion was made that Dr. Brantly lead in a prayer of thanksgiving. The motion was adopted, and all present knelt in devout prayer. The citizens of Penfield, in due time, ratified this compact in a public meeting; and, in July following, the Supreme Court announced the withdrawal of the case and the dismission thereof from its docket. Thus was the question of removal settled.

Mercer University, as such, was opened in Macon, in Johnston's building, in October, 1871. The present Faculty consists of the following gentlemen:

A. J. Battle, D. D., President, and Professor of Moral Philosophy.

S. P. Sanford, A. M., Professor of Mathematics.

J. E. Willet, A. M., Professor of Natural Science.

W. G. Woodfin, A. M., Professor of Greek Language and Literature.

J. J. Brantly, D. D., Professor of Belles Letter.

E. A. Steed, A. M., Professor of Latin Language and Literature.

Number of students on the catalogue in the early part of 1874, about one hundred and thirty.

Value of the property and assets of the University, $315,550 49. The Convention also owns a Permanent Fund for Education, $25,659 83. The main college building will cost, when completed, about one hundred thousand dollars.

MINISTERS OF THE GOSPEL

Who have been educated at Mercer Institute, or Mercer University:

W. D. Atkinson, T. S. Allen, T. C. Boykin, D. E. Butler, J. B. Bartlett, W. C. Boone, E. B. Barrett, C. B. Barrow, M. B. L. Binion, J. C. Binns, J. C. Brown, V. A. Bell, J. L. Blitch, A. Buckner, T. J. Beck, E. L. Compere, T. B. Cooper, William Cooper, W. H. Clarke, A. E. Cloud, J. T. Clarke, M. P. Cain, A. B. Campbell, C. D. Campbell, W. T. Chase, P. B. Chandler, A. R. Callaway, E. R. Carswell, E. J. Coats, J. R. Cowen, S. P. Callaway, G. M. Campbell, J. F. Dagg, W. H. Davis, W. O. Darsey, Lewis Everingham, T. J. Earle, S. D. Everett, J. W. Ellington, T. F. Faulkner, J. H. Fortson, V. A. Gaskill, John C. Gunn, W. W. Gwinn, J. A. Garrison, B. C. Greene, Noah P. Hill, ...... Hightower, J. O. Hixon, J. P. Hilldrup, E. Hedden, J. Hedden, John Howell, John Harris, Jr., B. F. Jessup, Edgar Jewell, L. R. L. Jennings, J. C. Johnson, W. L. Kilpatrick, J. H. Kilpatrick, S. Landrum, T. W. Lanier, A. L. Moncrief, William Murrow, J. S. Murrow, G. R. McCall, M. N. McCall, A. M. Marshall, U. M. Mathews, George Mathews, T. D. Martin, T. J. Martin, A. S. Morall, J. G. McNorton, W. A. Overton, O. C. Pope, S. D. Paschall, J. H. Preston, J. W. Pullen, A. D. Phillips, R. W. Phillips, J. G. Ryals, P. B. Robinson, T. A. Reid, S. W. Stephens, A. T. Spalding, J. H. Sullivan, J. Shackelford, W. T. H. Scott, M. H. Sanders, L. W. Smith, W. Singletion, J. M.

HEARN SCHOOL.

The materials at hand for a history of this school are quite meagre, but they are such as the author has been able to obtain, and are gathered exclusively from the minutes of the Georgia Baptist Convention. It is mentioned at the session at La-Grange, in 1842, when aid is invoked for it by Rev. Humphrey Posey, to save it from being sold by the sheriff. It seems not to have been many years in operation at that time, though it had, by some mismanagement, become involved in debt. The writer proposed to raise the money needed (the amount not recollected) by the payment of fifty dollars each by a certain number. The proposition was acceded to, and the school relieved of present embarrassment. It was then a Manual Labor School, but this system seems to have been abandoned a few years afterwards. It was turned over to the Georgia Baptist Convention, who were authorized to appoint its Trustees, etc., in 1844. Mr. A. Fitzgerald, a beneficiary, is mentioned as being a student here in 1847.

The year preceding, viz.: in 1846, it is mentioned that Mr. Lott Hearn, of Putnam county, its liberal patron, and for whom it was named, had died, and the treasurer had commenced suit against his executor for a portion of his bequest to the institution, then due. It was under the instruction of Mr. Alfred J. King and Mr. Oliver P. Fannin. It had opened a department for the indigent deaf and dumb, under State patronage, and six or eight of this unfortunate class had been removed thither from Hartford, Conn.^6. Mr. O. P. Fannin, for many years principal of the State Asylum for the Deaf and Dumb established at this place, was their first teacher.

The school was in a highly prosperous condition (still under Mr. King,) in 1848, with sixty students in attendance. $5,412 00, in part of the Hearn legacy of twelve thousand five hundred dollars, had been paid. The year following, the school was still in a flourishing condition, though the principal teacher, owing to some unhappy difficulties in the community, had resigned. (There were some restless spirits thereabouts in those days.) About seven thousand dollars, besides its landed interests, etc., were in hand.

In 1850, some of the members of the executive committee of the Convention visited Cave Spring "to aid in healing the dissensions that have, for so long a time, existed amongst brethren" there. What success, if any, attended their errand of love, does not appear. Mr. J. S. Ingraham had been secured as the principal, and the school was "in a highly prosperous state."

For a series of years the institution continued in a prosperous condition under Mr. Ingraham, generally varying from fifty to sixty pupils, notwithstanding the persistent opposition arrayed against it by the "restless spirits" already alluded to. Its income more than met all its expenses, and its Trustees were enabled to take an interest, for the accommodation of its pupils, in a brick meeting-house, built by the Baptist church, and also to provide a comfortable residence, lot, etc., for the use of its excellent principal and his family.

In 1855, the school was still under Mr. Ingraham, and was doing well in all respects. Sixty-six pupils had been received during the year, among whom were two young preachers, beneficiaries of the Convention. It was clear of debt, and its income exceeded its expenses, enabling its managers to add, by purchase, another lot of ground, so that, in all, the school owned about forty-five acres. The buildings and premises were in good repair. The report of the following year is but a repetition of the foregoing.

Mr. Ingraham continued at the head of the school until the close of 1857, when Mr. A. J. King, its former principal, was again called to the charge of it, under whom prosperity still attended it, both in its patronage and finances. The number of pupils admitted was eighty-four, its endowment had increased,

Mr. King resigned again at the close of his second year, and Mr. James Courtney Brown, a young man of unusual ability, and a graduate of Mercer University, was called to the charge of the institution in the beginning of 1860. His administration gave entire satisfaction; but, in the spring of 1862, he and most of his older pupils having joined the army of the Confederate States, the exercises of the school were suspended, and the remaining pupils turned over to the Cave Spring Female School.

In 1863, the Hearn School and the female school at Cave Spring were united temporarily, under Rev. S. G. Hillyer, D. D. There were thirty-five pupils in the male department, and the smiles of providence, as heretofore, seemed to rest upon the enterprise. That fall, however, it became necessary again to suspend the exercises, in consequence of the proximity of the contending armies. How long this suspension continued, the writer is not informed. It is supposed, however, to have lasted until the close of the war. The buildings were much injured and the library and apparatus destroyed by the enemy. The funds of the school in the hands of the Trustees were invested in Confederate securities, and are thus lost. The amount lost was about four thousand dollars. The school, however, still has $12,000 00 of the Hearn legacy in charge of the Georgia Baptist Convention, and its landed estate, amounting to forty or fifty acres. Like all other institutions in our oppressed section, it is under a cloud now. But it has already accomplished much good, and it is hoped that the prayers and benefactions of the sainted Hearn, which are held in sweet remembrance on high, may be the means of restoring to it the sunshine of prosperity which it enjoyed for so many years.

The history of this school should prompt men of wealth to bequeath a portion of their estates, at least, in such manner as may be productive of good after they are gone, and as may perpetuate their memory in the earth.

This school was, in 1873, under the care of Mr. P. J. King, as principal, and was in a prosperous condition. Its financial condition is also good.

Part 3

The project for establishing this school originated with General John H. Rice, a lawyer of considerable talents and prominence. Having made good progress in raising subscriptions for the object, he brought the matter to the attention of the Middle Cherokee Association, which body entered heartily into the project. It was not until the first College building (which was destroyed by fire,) had been commenced, that the Cherokee Baptist Convention was formed, which afterwards had the power of appointing its Board of Trustees, and which adopted the enterprise as its own. I am indebted for these facts to Rev. A. W. Buford. The following facts are gathered from the records of the Trustees:

The charter of this institution before me is not dated, though it is supposed to have been granted in 1853. The names of the corporators, or first Board of Trustees, are: John Crawford, John H. Rice, T. J. Wofford, R. W. Young, D. B. Conyers, G. W. Tumlin, L. Tumlin, Z. Edwards, W. T. Wofford, W. C. Wylly, Elisha King, M. A. Cooper, J. W. Lewis, T. G. Barron, J. Milner, J. Boyle, Ira R. Foster, Farish Carter, E. M. Gault, E. Dyer, G. W. Selvidge, L. W. Cook, W. Martin, S. S. Bailey and William Peck, any seven of whom were to constitute a quorum for the transaction of ordinary business. It provides "that the College buildings and grounds on which it stands shall never be subject to levy and sale under and by virtue of any contract, agreement or promise that said Trustees may make; and if at any time said College shall be abandoned for the space of three years as a male college, then it shall revert to and become the property of the contributors in proportion to the amount they subscribed."

A new Board of Trustees was elected by the Cherokee Baptist Convention in 1856, and again in 1859, and it is inferred their election was intended to take place triennially, though nothing definite is said on the subject in the records of the College.

The first Board was organized at Cassville, December 22d, 1853, by electing John Crawford, President, John H. Rice, Secretary, and James Milner, Treasurer. A committee was appointed

In March, 1854, it was announced that Dr. R. H. Patton's farm, adjoining Cassville, containing two hundred and seven acres, had been purchased, for which it was agreed to pay him $4,500 00. Thirty acres were reserved for college purposes, and the balance was laid off in lots and offered for sale. How far they were successful in selling these lots, and what amount was realized on them, are not matters of record.

In June following, a contract for the erection of a College building had been made with Joseph Chapman and Thomas Hawkins, said building to be completed by the 1st of October, 1855, the price to be paid $9,500 00. The Masonic fraternity of Cassville were invited to lay the corner-stone of said building the 4th of July following.

Rev. N. M. Crawford was elected to the presidency of the College, who finally declined the appointment. In August following, Rev. Thomas Rambant was elected Professor of Languages, Rev. W. H. Robert, Professor of Mathematics, and Rev. B. W. Whilden, Adjunct Professor, all of whom accepted, and commenced operations February 6, 1856, with forty students.

On the night of January 4th, 1856, the College building, in process of erection, was entirely destroyed by fire. Whereupon the contractors were conferred with and offered an extension of time for the fulfillment of their contract, which was accepted by Mr. Chapman but declined by Mr. Hawkins, who seems to have abandoned the contract. A building was rented in Cassville, in which the College exercises should be conducted during the current year.

Lots contiguous to the College site were donated to the Professors, on conditions satisfactory to both parties.

Rev. P. H. Mell was elected to the presidency of the institution in July, 1856, but declined the position. Rev. Thomas Rambant was acting as chairman of the faculty.

A plan of scholarship had been adopted, which seems not to have been very successful. Several agents had been operating from the first for raising an endowment, etc., whose success had not been commensurate with their efforts. Rev. D. G. Daniell finally accepted an agency, and succeeded in raising, in

Rev. Thomas Rambant was raised to the presidency in November, 1857, and was the only acting president the institution has ever had. Messrs. Robert and Whilden having resigned, their places were filled by Messrs. Collins and Devore, and subsequently Rev. Mr. McBryde was connected with the instruction of the College.

The institution having become involved in debt, the Trustees found it necessary to give a mortgage upon it. How they did so consistently with its charter, is not apparent to the writer, though it is presumed to have been really so. Want of a sufficient endowment was a continual source of embarrassment and annoyance to both Trustees and Faculty in conducting the institution. A college cannot be carried on successfully and efficiently without ample funds.

After adopting and then recinding resolutions on the subject repeatedly, it was finally agreed, in May, 1861, "to procure suitable men to carry on the College for the term of five years, who shall look to the tuition and assets within the control of the Board for the payment of their salaries." President Rambant and Professor Collins acceded to these terms, and the Trustees agreed "to furnish two assistants" to aid them in their work.

For aught that appears on their records, this was about the last act of the Board of Trustees. The storm of war had already burst upon our devoted and unfortunate country, and it is presumed the institution, like most other male colleges, was soon suspended for want of patronage. Our young men relinquished the pursuit of literature and science, and went forth to fields of carnage and death, for the protection of their parents and the homes of their childhood from a cruel and unnatural foe. Many of them perished in the fratricidal strife, and though it may seem otherwise to short-sighted mortals, they have not perished in vain. "The blood of the martyrs was the seed of the

Such an institution could not be permitted to stand within the track of Sherman's conquering legions, and, like many of its sisters, the torch was applied, and, with all its valuable contents, it was totally consumed. The burning of literary institutions and churches was a common practice of our enemies during the late war. It has been ascertained that more than one thousand of the latter were destroyed in this way. History will consign the perpetrators of these acts of heaven-daring impiety and vandalism to depths of infamy deeper than human thought can fathom or language describe.

WASHINGTON INSTITUTE.

MALE AND FEMALE.

This institution of learning is located at Linton, Hancock county, about equi-distant from Milledgeville, Sandersville and Sparta. The village is named in honor of Judge Linton Stephens, the most liberal contributor towards its endowment, and the school takes its name from the Association which originated and controls it. The site selected in 1857 was in the primitive forest, where there was not so much as a cabin to mark its locality. But such was the energy which characterized its managers, that early in 1858 the institution was in successful operation, with more than one hundred pupils. More than twenty residences were soon reared up, some of which are elegant and costly edifices.

Fifteen Trustees were elected by the Association, of which Rev. Asa Duggan was the first President and Col. J. T. Smith, Secretary. Rev. Carlos W. Stephens (recently deceased,) was chosen principal of the school, and Rev. T. J. Adams, assistant. The latter is now associate principal with Ivy W. Duggan, and W. H. Beals is professor of music. At the commencement of the war, the number of pupils was one hundred and twenty-nine. But its numbers were soon reduced by its sons rushing to the field of conflict, some of them, alas! to return no more.

The primary department affords excellent facilities for small children, while the more advanced classes are thoroughly instructed in the mathematics and classics. The school has the advantage of a well selected philosophical and chemical apparatus, musical instruments, etc. The main building is of brick, two stories high, commodious, and well adapted to the purposes for which it is intended. It is yet in an unfinished state. The location is remarkably healthy, and the society is good. The institution is a corporate body, and the provisions of its charter are well calculated to protect the village and school from immoral influences. The Board of Trustees are elected biennially by the Association. The success of this enterprise is claimed by its friends as a conclusive argument in favor of mixed schools.

MONROE FEMALE UNIVERSITY.

This institution, located at Forsyth, Monroe county, has been one of the most successful of its kind in the State. The college building was erected for a Botanical Medical College, but was soon purchased by the citizens of the town for a Female School of high order. The Baptists finally became possessed of it, (in 1855, we think.) Rev. William C. Wilkes having been at the head of it several years previously. The school flourished greatly under his administration. Soon after it was purchased, Mr. Richard T. Asbury became a professor; other highly competent teachers became associated with the gentlemen already named; and for a series of years, and until the commencement of the late war, it was one of the most successful and prosperous institutions of learning in the State. For some cause, unknown to the writer, the Trustees sold the establishment in 1855, to Messrs. Wilkes, Asbury, Candler and

The interest of the foregoing purchasers was sold last year to Rev. S. G. Hillyer, R. T. Asbury and George M. Rhodes, who now have control of the institution. Rev. J. F. Dagg, late President of the female college at Cuthbert, was one of its professors. With its former prestige, and under such instructors it is hoped it may soon regain its former prosperity.

For many years past, the Baptists have had female colleges under their control at several other points in the State--institutions that would compare favorably with any in the land. One was started at LaGrange by that eloquent and eminent divine, Rev. J. E. Dawson, D. D. He was succeeded in the presidency by Mr. Milton E. Bacon, who erected in a commanding locality, a commodious and imposing edifice; furnished it with a splendid apparatus, musical instruments, etc., employed a corps of competent teachers, and, for many years, carried on the school on a magnificent scale. The writer has understood that the building was destroyed by fire during the war.

At Madison, also, the Baptists have a female college of high standing, where hundreds of the daughters of the land have been thoroughly educated. Messrs. Browne and Loud were its teachers for many years, and under them, perhaps, it attained its greatest prosperity. Mr. Browne is again at the head of it he has few equals in the State.

At Perry, Houston county, the Baptists have established a female college of no mean order. Here, also, hundreds of young ladies have been educated into accomplished and elegant women. Mr. Holtzclaw, for many years its popular and indefatigable President, is a graduate of Mercer University, a ripe scholar, and a most successful educator. Upon his resignation, Rev. A. C. Dayton, of Tennessee, became its President, but died soon after taking charge.

Mr. R. T. Asbury, than whom there is not believed to be a better teacher in the State, is now (1874) at the head of this institution. It fully maintains its well-earned celebrity.

Part 6

In the spring of 1851, the author, then residing at Lumpkin, Stewart county, was invited to a meeting of the executive committee of the Bethel Baptist Association, which was held at the residence of Rev. Thomas Muse, for the purpose of holding a consultation on the subject of establishing a female college somewhere within the bounds of said Association. There were in attendance on that meeting, if he remembers rightly, besides himself, only three others--W. L. Crawford, B. Graves and Thomas Muse. The result of that meeting was reported by that committee to the Association at Benevolence church, Randolph county, the ensuing fall, in the following language:

"The committee have taken under consideration, since your last session, the important subject of erecting a female college or high school, to be the property of, and under the control of the Association; and, finding the denomination and the people generally desired such an institution built up at some eligible point, the committee called a Convention of the churches, to lay before them the expediency of taking immediate action in making efforts to raise funds to accomplish the design. The Convention met in Lumpkin on Friday before the fifth Sabbath in August last, and highly approved of the project. They passed resolutions commending it to the patronage of the denomination and the public generally; and also recommending conditional subscriptions, payable in four annual installments, commencing at January next, be taken for those places desiring its location; and should the Association approve of the enterprise, to locate the same at its present session. Your committee have made extensive inquiry, and have reason to believe that such an institution is greatly needed in this section of the State, and, therefore, recommend the subject to your most prayerful consideration."

Whereupon, the following preamble and resolutions, offered by Rev. F. F. Seig, were adopted:

"Having had under consideration so much of the report of the executive committee as relates to the establishment of a female college within the bounds of this Association, heartily approving of the action of that committee, fully satisfied of the

"1. Resolved, That this Association do look upon the cause of female education as inferior to none other.

"2. Resolved, That we approve of the action of the committee upon this subject.

"3. Resolved, That we agree to adopt this enterprise, and to prosecute it with all the means within our power; and we hereby heartily commend it to the prayers, liberality and patronage of the friends of education generally, and of the denomination in particular.

"The amounts of the subscription for the school at the several places desiring the location were announced. The subject of its location was then taken up, and, after much discussion, Cuthbert, Randolph county, was unanimously selected as its location."

It might be inferred from the foregoing record that Cuthbert had the largest subscription, but that was not so. The largest subscription announced was for Lumpkin. The writer, who then resided at Lumpkin, was in favor of that place, as the railroad then extended no further than Oglethorpe, and it was uncertain, when extended, whether it would go by Cuthbert or Lumpkin. But "God seeth not as man seeth," and he has long since been convinced that Cuthbert is the most favorable site for the institution.

Under resolutions offered by Mr. James Clark, of Lumpkin, the Association proceeded to name the contemplated institution "The Baptist Female College of Southwestern Georgia." Agreed to elect a Board of Trustees. Directed said Board to have the college incorporated, and requested the executive committee to employ an agent for the building up and endowment of the institution. The Board elected were J. H. Campbell, Jas. Clark, F. F. Seig, William Janes, E. W. Warren, R. Q. Dickinson, J. W. Wilson, William H. Wade, Joel W. Perry.

The Trustees reported to the Association, in 1852, that they had purchased forty-one acres of land, within three-fourths of a mile of Cuthbert, on which there was a large house erected for a school building, and other improvements, for which they had paid $1,875 00; that they had engaged Rev. Thomas Muse

The next year, 1853, the college had one hundred and thirty-eight pupils, two new professors had been secured, the main building was nearly completed, an apparatus costing $600 00 had been purchased, also two additional pianos, and the finances of the college were in a favorable condition. Yet the Trustees complain of opposition, which had manifested itself in the form of a Methodist institution, and which was being raised up in the town of Cuthbert. The Methodist brethren, no doubt, saw that, for once, they had been caught napping, and that, unless they bestirred themselves, they would soon lose all influence in Southwestern Georgia.

In 1854, the Trustees close their annual report thus: "It is firmly believed by the Board that the institution is on a firmer basis than at any former period of its history." By the following year, the College had become involved in debt to the amount of $3,200 00, and a vigorous effort was made during the session of the Association for its extinguishment, which was only partially successful. In 1856 it was still somewhat embarrassed, but in 1857 we find in the report of the Trustees the following: "At the last Association your Board reported the institution encumbered with debt. But, as was then stated, some brethren

In 1859, the Trustees, in submitting their report, "take great pleasure in congratulating our brethren upon the success of our institution for the last year." Whole number of pupils, one hundred and twenty. Quite a fine state of religious feeling, and many of the young ladies had embraced the Saviour. The health of both teachers and pupils was excellent. The Trustees say in their next annual report that the institution is still in a flourishing condition under R. D. Mallary, President, and an able corps of assistants; but that "its increasing patronage and growing popularity concur in demanding additional arrangements for the accommodation and comfort of its pupils, and the entertainment of the crowd of visitors who annually attend its commencement exercises." [The buildings thus called for were not erected, in consequence of the war, which soon followed.] In 1861 the Board had to report the resignation of President Mallary, who had served in that capacity six years, and had given "entire satisfaction to the Board and patrons, and to the public generally." Up to that date the prosperity of the College had been uninterrupted, hundreds of its pupils had been converted to Christ, and it had proved a blessing to all that portion of the State. But from that time it began to feel the blighting effects of the war, whose dark shadows were even then being cast across its path. The next annual report of the Board announces that Rev. J. F.

Another year of cruel and unnatural war entailed still further disasters upon the institution. The Confederate Government had taken possession of its buildings for hospital purposes, and Mr. Dagg, the President, found it necessary to use a portion of his own dwelling for the accommodation of his pupils. It was the best that could be done under the circumstances. The patronage, of course, was greatly diminished. In 1865, President Dagg reports to the Board that the College buildings had been restored to him, but that the number of pupils, owing to the financial embarrassments of the country, was quite small as compared with former years. The following year, 1866, the patronage was still small, owing, as the President avers, in part to want of boarding accommodations. He had served five years as professor and five as President, and now resigned all connection with the institution.

In 1867 the College was in charge of Rev. T. H. Stout and Miss C. A. Hansell, as associate principals, with Miss Hattie Platt in the primary department, and Miss A. B. Armstrong teacher of vocal and instrumental music.

The plan of this work does not admit of a more extended notice of this institution, which is matter of regret with the author. He trusts that its future historian may have it in his power to record its renewed and increased prosperity and usefulness, under the fostering care of the younger generation of men into whose hands it is fast falling.

Mr. William B. Seals, who is one of the best educators in the South, (or anywhere else,) is now President of this College. Under his management it cannot but be greatly prosperous and useful.

Besides the foregoing institutions, the Baptists have flourishing schools at Madison, Rome, Dalton and other places.

Notes

• 1.  In thirty years the denomination has nearly trebled in numbers.
• 2. He became an anti-missionary.
• 3.  See life of C. O. Screven, in this volume.
• 4.  A creek of this name falls into the Ocmulgee within the bounds of this body, after which the Association is named. It is an Indian name, and signifies in English a "deer trap."
• 5. [Since dead.
• 6.  This Asylum for the Deaf and Dumb was originated by the Author, then State Agent for this class.

Part 2

Chapter 1

EDMUND BOTSFORD.

THOUGH this State was not the principal theatre of his labors, yet as he was one of the first gospel ministers that sowed good seed within our borders, it is meet that his name should occupy a prominent position in these sketches. He was an Englishman--was born at Woburn, Bedfordshire, in 1745--was left an orphan at seven years of age, his father and mother having both died. God provided for him, in answer to his mother's prayers, by placing him under the care of a Mrs. Osborn, an aunt of his. By her he was sent to board with Mrs. Barnes, an intimate friend of his mother, with whom he attended meeting at a Baptist church. He was frequently the subject of strong religious impressions at this early age, and was fond of reading the Pilgrim's Progress, Holy War, Watts' Hymns for Children, etc. These impressions were deepened by an extraordinary dream which he had in his eighth or ninth year.

After this, however, his habits became irregular; and he was almost dispaired of by his friends. Indeed, all seem to have forsaken him except "the good Mrs. Barnes." He had great desires for a seafaring life, and as he failed in that, his waywardness led him to enlist in the army as a common soldier. Here he suffered many hardships, and in several instances narrowly escaped death. The army at length disbands, and he once more finds a home and a friend with the good Mrs. Barnes. At the age of twenty he sails for Charleston, South Carolina, where he arrived in January, 1766.

In the New World, among strangers, he encountered misfortunes which had the effect to deepen the religious impressions which he had occasionally experienced during his youth, even

On the 13th of March he was baptized--soon afterwards was licensed to preach, and entered upon a course of study, preparatory to the ministry, under his pastor, Rev. Mr. Hart. Having enumerated many of God's mercies and several interesting scenes through which he had passed, he adds: "So I have been groom, footman, painter, carpenter and soldier; and had now commenced preacher." He continued with Mr. Hart until the following June.

He finally concluded to leave Charleston. A gentleman made him a present of a horse, saddle and saddle-bags; his friends furnished him with clothing. Leaving Charleston, he traveled on to Euhaw, where he remained with Rev. Mr. Pelot to the end of July. Near Tuckaseeking, a settlement about forty miles from Savannah, in Georgia, were a few Baptists, who constituted a branch of the Euhaw church. The death of Rev. Mr. Stirk, a zealous Baptist minister, had left this little band destitute of the gospel. Hearing of Mr. Botsford, they invited him to come over and help them. With Mr. Pelot he visited them and preached his first sermon to them on the 27th of June, 1771. At this time there was not a regularly constituted Baptist church and but one ordained minister^1. in the whole province of Georgia. His labors here were highly acceptable, and in compliance with their wishes he agreed to remain with them one year. He met with no opposition, was much followed and caressed, and some would travel twenty miles to attend his ministry. He did not confine himself to Tuckaseeking, but preached extensively in many contiguous regions, both in Georgia and South Carolina.

The manner in which he commenced his labors at Ebenezer, a large settlement of Dutch Lutherans, was sufficiently amusing. It is thus related by Mr. Botsford: "At the lower part of this settlement was a Dutch church, which was only occasionally occupied by the Lutherans, and was convenient to a few Baptists and others. I was asked if I had any objections to preach in it, if leave could be obtained? "By no means." Application was made to the minister, a Mr. Robinhurst, (as the name was pronounced,) and he referred the applicant to the deacon. The deacon's reply was: 'No, no; tese Paptists are a very

In 1772, he enlarged the sphere of his labors, and traveled and preached almost incessantly. He visited Augusta, Kiokee, and several other places, which at that time stretched along on the frontiers of Georgia and South Carolina. In one of these excursions he became acquainted with the famous Daniel Marshall, who a short time before had removed to Georgia and settled upon one of the Kiokee creeks. Mr. Botsford gives the following account of their first interview: "By him (a Colonel Barnard,^2.) I was introduced to Mr. Daniel Marshall, as a gentleman originally from Old England, but last from Charleston. 'Well, sir,' said Mr. Marshall, 'are you come to preach for us?' 'Yes, sir, by your leave, but I confess I am at a loss for a text.' 'Well, well, look to the Lord for one.' I trust I did so, and preached from Psalms lxvi. 16. When I had done, the good old gentleman took me by the hand and said, 'I can take thee by the hand and call thee brother, for somehow I never heard convarsion better explained in my life; but I would not have thee think thou preachest as well as Joe Reese and Philip Mulkey;^3. however, I hope you will go home with me.' I did so, and from that time a friendship commenced between the good old gentleman, his son, Abraham Marshall, and myself, which I trust will never be dissolved."

Mr. Marshall was of the Separate and Mr. Botsford of the Regular Order of Baptists. Their friendship no doubt contributed

"In the same journey in which he fell in with Mr. Savidge, he preached at the court-house in Burke county. The assembly at first paid a decent attention, but towards the close of the service one of them bawled out with a great oath, 'The rum is come.' Out he rushed; others followed; the assembly was left small, and by the time Mr. Botsford got out to his horse, he had the unhappiness to find many of his hearers intoxicated and fighting. An old gentleman came up to him, took his horse by the bridle, and in his profane dialect most highly extolled both him and his discourse, swore he must drink with him, and come and preach in his neighborhood. It was no time to reason or reprove; and as preaching was Mr. Botsford's business, he accepted the old man's invitation and made

At the close of the year 1772, Mr. Botsford concluded to leave Tuckaseeking; he accordingly preached, as he says, a kind of farewell sermon. He speaks of this as an affecting time. He continued, however, to favor the neighborhood for some time with his occasional services.

The church in Charleston, hearing of the success of the ministry of Mr. Botsford, concluded to call him to ordination. He was accordingly ordained on the 14th of March, 1773; Oliver Hart and Francis Pelot assisting on the occasion. During this year and the year following, his labors were abundant and his success considerable. Soon after his ordination, he commenced baptizing, and by the middle of the following November, he had baptized forty-five. "In the month of August, 1773," says Mr. Botsford, "I rode six hundred and fifty miles, preached forty-two sermons, baptized twenty-one persons, and administered the Lord's supper twice. Indeed, I traveled so much this year, that some used to call me the flying preacher."

This year he married his first wife in Augusta. Her maiden name was Susanna Nun. She was a native of Ireland, but had lived in America from her childhood. Previous to her marriage, she had been baptized by Mr. Marshall.

For some time after Mr. Botsford left Tuckaseeking, he does not appear to have had any particular place of residence; but in May, 1774, the flying preacher perched upon Brier creek, in Burke county. Here he purchased some land, built him a house, and "was settled, as he thought, for life." He received but little pecuniary aid from the people whom he served; but having obtained, about this time, between three and four hundred pounds sterling from the estate of his brother in England, recently deceased, he was enabled, by a prudent disposition of the money, to live comfortably. From this tabernacle which he had pitched on Brier creek, he darted out into many surrounding

His time was thus occupied for several years, till in the spring of 1779, he was compelled to make a precipitate flight from his home and the State, on account of the horrors of the revolutionary war. He and his family departed in such haste that they had only time to take off with them two horses and a cart, containing a single bed, one blanket and a sheet. Thus, after having carried the gospel into many benighted neighborhoods, sown much precious seed, baptized one hundred and forty-eight persons, reared up a flourishing church, and prepared materials for future churches, so that he might be justly regarded (if we except the indefatigable Marshall) as the principal founder of the Baptist interest in Georgia, Mr. Botsford hurries from the province, an unprotected fugitive, no more to find a permanent abode in the region of his early labors.

During the remainder of the revolution, he had no very permanent abode. Was, a part of the time, chaplain in the American army--the balance of it, in South and North Carolina, and in Virginia. He finally settled in Georgetown, South Carolina, as pastor of the church.

In 1803, he was seized with that most distressing disease, the ticdouloureux, the painful stroke or twinge, which, with the exception of a few short intervals of temporary relief, continued to rack his frame and prey upon his constitution until it terminated in death. This event, which happens alike to all, took place on the 25th December, 1819, in the seventy-fifth year of his age. Dr. Furman says: "Rev. Mr. Botsford was of a good personal appearance, and of a vigorous constitution before it was broken by disease. With respect to his talents, if not of the most splendid kind, they were yet highly respectable; and he was a man of the most excellent spirit, candid, humble, friendly, affectionate and faithful."

DANIEL MARSHALL.

It is a matter of sincere and deep regret, that the accounts we have been able to collect of this pioneer of the Cross are so very meagre. We have learned only enough to make us earnestly

Once more his zeal impels him to plunge still deeper into the moral wilderness before him. We next find him at Hughwarry, North Carolina, where numbers were converted under his ministry.

His next removal was to Horse creek, about fifteen miles north of Augusta. The fruits of his labors here also appeared in a respectable church, whose sons, raised up under his care, have diffused the light of divine truth through various benighted regions.

From Horse creek he made his first visit to Georgia, and preached the gospel in St. Paul's parish. This parish extended from Bean's creek on the south to Broad river on the north, and to the Ogeechee on the west. During his first visits he preached in private houses; but about his second or third visit, he had meeting in the woods, under a grove. While engaged in prayer, in the opening of the service, he was arrested by Constable Cartlidge, (afterwards a physician, and baptized by Mr. Marshall, and who continued steadfast in the faith until his death in about 1825,) and security for his appearance at Court was given by Hugh Middleton,^4. who resided just across the Savannah, on the South Carolina side. Mrs. Marshall, who was present, quoted several texts of Scripture with so much force as to confound the opposers and convict several persons. The services then went on, and after preaching two persons were baptized.

The Monday following, Mr. Marshall and his security went to Augusta and stood his trial before Colonel Barnard (or Barnet)

Colonel Barnard, the magistrate, was afterwards hopefully converted, and though deterred by the opposition of his wife from being baptized, was a zealous christian, and used to exhort his neighbors to flee the wrath to come.

Thus it appears that it was not without stern opposition that Baptist sentiments were introduced into Georgia; that it was at the cost of much toil, and sacrifice, and insult, that our fathers purchased for us the religious privileges which we now so richly enjoy.

On the first of January, 1771, Mr. Marshall came with his family and took up his final earthly residence at the Kiokee. The following spring the church was constituted, and is famous for having furnished materials for several other churches, and for having produced several eminent ministers of the gospel. Among these were Sanders Walker, Samuel Newton, Loveless Savidge, Alexander Scott and Abraham Marshall. This church prospered greatly, until the country became involved in the horrors of the revolutionary war. Even those troubles were not sufficient to drive her faithful pastor from his post. Like John, he stood by his master, while all men forsook the province and fled. As a friend to the American cause, he was once made a prisoner and put under a strong guard, but obtaining leave of the officers to have religious service with the guard, he spoke with such power and demonstration of the Spirit that officers and guard were amazed and confounded, and he was safely and honorably discharged. No fear of man could make him forsake his duty; for such, in his view, was the providence of God, that every bullet had its commission, and every individual person could but accomplish his will. Hence, on one occasion, when a party of tories demanded of him where he had concealed his horses, he sullenly refused to utter a word, although repeatedly threatened with death. This scene continued

The testimony on all hands is, that he was not remarkable for native strength of mind, but that he had high moral courage, untiring perseverance, flaming zeal, and that he was strictly pure in his manner of life. These qualities were at that time (and indeed are at all times,) more commanding of the respect of the world than the most splendid talents and the richest stores of learning. Such a man was needed in those times to stand up for religious toleration, to introduce the light into vast regions of moral darkness, and through the agitating times of the revolution to be the embodiment, and, as it were, repository of the principles of the gospel. He accomplished the work for which God seems to have protracted his life, and at his departure, having reached a good old age, and seen one descended from his loins, taking up his work, it is no wonder he had a peaceful and happy death.

That event is thus described by his son, Rev. A. Marshall, "In his family he invariably performed his usual round of holy duties, till the morning immediately preceding his happy change. Fully apprised of this as at hand, and perfectly in his senses, he expressed distinctly and emphatically his steady and increasing confidence of future bliss. The following, taken by me, in the presence of a few deeply affected friends and relations, were his last words: 'Dear brethren and sisters, I am just gone. This night I shall probable expire; but I have nothing to fear. I have fought a good fight, I have finished my course, I have kept the faith; and henceforth there is laid up for me a crown of righteousness. God has shown me that he is my God, that I am his son, and that an eternal weight of glory is mine.'"

"The venerable partner of his cares, (and I may add, faithful assistant in all his labors) sitting bedewed with tears by his side, he proceeded, 'Go on, my dear wife, to serve the Lord. Hold out to the end. Eternal glory is before us!'

After a silence of some minutes, he called me and said, 'My breath is almost gone. I have been praying that I may go home to-night. I had great happiness in our worship this morning, particularly in singing, which will make a part of my exercise in a blessed eternity.' Now, gently closing his eyes, he cheerfully

Mr. Marshall, after all his sacrifices for the cause of Christ, was blessed by a bountiful Providence with a sufficiency of the meat that perisheth, and left behind him an estate of considerable value. This was not the result of any special efforts of his to acquire property, and still less the benefits of his arduous labors in the ministry. But it was owing chiefly to the advantageous settlement he made at a time when the price of land was low, and to the quantity of land he was induced to take up on account of his numerous sons.

WILLIAM DAVIS.

This excellent man and useful minister, was a native of Orange county, Virginia, where he was born January 7th, 1765. His parents were poor, but honest and respectable, and were members of the Episcopal church. He became concerned about his soul at the early age of nine years. Two sermons which he heard about this time, (one by an Episcopalian, the other by a Presbyterian,) made a deep impression upon his mind. The Baptists, then called "New-Lights," commenced preaching in his native county about the same time. Much was said against them, as those who were "turning the world upside down," which raised much anxiety in the mind of young Davis to hear them. The first opportunity of the kind he enjoyed was to hear an exhortation and prayer from one John Bledsoe. This served to deepen his religious impressions, and frequently at that tender age he was known to go forward voluntarily and ask the ministers to pray for him. He continued serious, by turns, until in his fourteenth year, a conversation he had with a pious negro in his father's employment, (a Baptist,) fully awakened him to a sense of his lost condition as a sinner. For some six months, his mind was in great distress. During those days of darkness, he went far and near, by day and by night, as far as lay in his power, to hear the gospel from the

As soon as he had discharged this solemn duty, he returned home and submitted himself to his parents. Soon thereafter, being encouraged by his brethren, he was in the habit of exercising publicly in exhortation and prayer. These exercises were sanctified to the conversion of his parents, his two older brothers, his youngest brother and several of his sisters. All these became Baptists, and continued in "the comfort of the Holy Ghost" until their death.

At sixteen years of age, though much against the will of his friends, Mr. Davis volunteered as a soldier of the revolution, and was some time under the command of General Lafayette. He was wounded in the head, and suffered greatly from fatigue and hunger. While the army of Lafayette was on a forced march to join Washington in the capture of Cornwallis, young Davis was without a morsel of food two whole days. This having come to the ears of the General, he was sent for to his tent, and with his own hands he furnished the youthful soldier with food. This kindness, on the part of Lafayette, was remembered with gratitude all his life. He was heard to mention it during his last sickness. He was present at the surrender of Cornwallis, and after the war, returned to his family in Virginia, where he enjoyed the friendship and confidence of the Madisons and Barbours, and other distinguished men of that State.

In 1788, he was licensed to preach the gospel, while yet in his native State, and was ordained in Georgia by Dozier Thornton and Thomas Maxwell in 1793. His education was quite

In the middle of life, Mr. Davis was a person of fine appearance, weighing upwards of two hundred pounds. He suffered much in after life from dropsy in the chest, and was so debilitated as to make it necessary that he should resign all pastoral charges. Yet, he was in the habit of visiting the churches, whenever he was able to ride, and when unable to stand, he would preach in a sitting posture. While thus standing on the borders of the tomb, his ministry was greatly blessed. His farewell discourse to the people of Elbert county was delivered, while he sat on a table in the open air, and such was the powerful effect produced, that it was regarded as the commencement of one of the most glorious revivals ever experienced in that county. He was decidedly favorable to ministerial education, and was one of the Board of Mount Enon Academy. He was opposed to the location, however, and always believed that that was the main cause of its failure. The Temperance cause never had a warmer friend. On this subject, he addressed letters to the Sarepta and Georgia Associations, when too infirm to attend their sessions.

For several months previous to his death, he had a presentiment that his end was near--often spake of it, and arranged all

His widow survived him eleven years. It is rather remarkable that she did not become a professor of religion until after her husband's death. She was finally baptized by her son, Jonathan, and died full of years and in strong hope of eternal happiness.

ADAM JONES.

Mr. Jones was born in Virginia, in the year 1755, where he continued to reside until after the revolutionary war, during which he served five years as a soldier in defense of his country. It was at this time, whilst in the army, that he became seriously concerned about his situation as a poor, undone sinner, and never did he rest until he found peace in believing in the merits of Jesus Christ.

Mr. Jones was of poor parentage, and, as the times were unfavorable,

At the time of Mr. Jones' settlement on Ogeechee, he was a class-leader in the Methodist connection; but Providence seems to have cast his lot where he was unable to unite with his Methodist brethren, and as the Baptists were numerous in his neighborhood, he united with them. It was some time, however, before he could overcome his scruples of conscience so far as to give up the peculiar doctrines of the Methodists and unite with the Baptists. At this time there was a considerable stir amongst the people, and many joined. At length Mr. Jones related his christian experience, and was received into the fellowship of the church, but his prejudices were not yet entirely subdued; especially he did not like the idea of "going down into the water." Like many others, he appears to have been afflicted with a singular kind of hydrophobia upon this subject. A cold shuddering took hold of the good man's feelings when the thought of being "buried with the Lord," according to Baptist usage, came across his mind. These difficulties he at last overcame, and was regularly baptized.

Shortly after his baptism, Mr. Jones began to exercise in public; for we find, under date of October 25th, 1788, the following entry on the minutes of the church at Long creek: "After hearing the teachings of brother Adam Jones, and having before had fellowship with the exercise of his gifts, the church unanimously agree to call him to the ministry." This may be considered his licensure, but he was not ordained till 1792. He took the pastoral oversight of the church of which he was a member in 1807. In this office he continued till the 24th of December, 1825, when, by age and affliction, he became very

As a preacher, he was thought sound and orthodox; was very useful in rearing up churches and ordaining preachers and deacons. He labored as a pastoral supply with the church at Horeb during many years, which, with the Long creek church, enjoyed some refreshing seasons under his ministry. He had the care of some other churches for a short time. Having a large family to support, he did not travel as extensively as some of his brethren, but did what he could.

Mr. Jones, as all others, had his failings. He had prejudices against the benevolent operations of the day in which he lived, but he never went so far as to oppose any that thought it a duty to engage in these things. This he did, in all probability, because he was uninformed as to the nature of the things themselves, and as to the success which followed the efforts made. Had he possessed this information, no doubt his opposition would have ceased. In short, he lived and died in the affections of the church at Long creek, where he first united with the Baptist denomination.

NICHOLAS BEDGEWOOD

Was probably the first Baptist minister who proclaimed the gospel in Georgia. He was born in England, in 1730, and came to America in 1751, and was employed in the Orphan House below Savannah. He embraced the sentiments of the Baptists, and was baptized in Charleston by Mr. Hart, in 1757. He was a classical scholar and an accomplished speaker, and was instrumental in the conversion of several persons in and about the Orphan House, whom he baptized, and to whom he administered the Lord's Supper, probably as an arm of the Charleston church. This was the first Baptist communion ever held in the State. He assisted Mr. Hart for some time, and then removed to Pedee, and was pastor of the Welch Neck church. He was disowned by the Charleston Association for marrying in this country, while, as they alleged, his first wife was living in England. He justified himself in maintaining that his first wife was dead. It is to be regretted that this meagre account contains

THOMAS POLHILL.

The preaching of a black man, in 1789, was the means of his awakening, and he was baptized at Black Swamp by Alexander Scott, his step-father. His ordination took place on his own plantation, December 9th, 1805, by John Goldwire and Henry Holcombe. He was born in Chatham county, January 12th, 1760, and died in Burke county, November 24th, 1814. He was the author of a book on baptism, in a controversy with Mr. Russell, a Methodist, in which he displays a sound mind and respectable talents.

His father was a preacher in Mr. Whitfield's connexion, probably at the Orphan House; but having embarked for England for Episcopal ordination, the ship was swallowed up in Charleston harbor by a violent whirlwind.

Mr. Polhill married two wives, and by the first had several children; two sons were bred to the law, and both have sustained the office of Judge of our Superior Courts. Judge James Polhill presided over the Southern Circuit, but was suddenly cut off by death. Judge John G. Polhill was for several years at the head of the Ocmulgee Circuit, and died in the Cherokee country, whither he had gone on account of bad health. He was a graduate of R. I. College--studied law in Augusta, but had resided a dozen years or more in the neighborhood of Macon and Milledgeville. For a time he was connected with the "Federal Union" as editor. He was acting deacon of the Baptist church in Milledgeville at the time of his death.

Joseph Polhill, another son of the subject of this notice, was a Baptist minister of high standing and great usefulness. Richmond, Burke and the adjacent counties enjoyed the benefit of his labors.

HENRY HOLCOMBE, D. D.

In sketching the character of the subject of the following memoir, it is not our intention to bestow on him unmerited praise, but simply to bring to view those peculiar traits of character

Henry Holcombe was the son of Grimes and Elizabeth Holcombe, and was born in Prince Edward county, Virginia, September 22, 1762. While he was yet a child, his father removed with his family to South Carolina, where, to use his own words, "at eleven years of age, he completed all the education he ever received from a living preceptor."

This fact is worthy of particular notice, when considered in connection with his intellectual endowments, and the extent of his acquisitions in after life. Even the poor and indifferent means of instruction within his reach were taken from him at a period too early to admit of a presumption that he could have derived much profit from their employment. Nature must, therefore, have endowed him with a mind rich in its own resources, and vigorous, even in its youth, else he could not have extended his researches as successfully as he did into the sublimest and deepest mysteries that can occupy the attention of a rational man. She was thus bountiful to him: she taught him to think, and led him, even in boyhood, to fix his thoughts on the noblest of her works. At an age when children, less favored by nature, are amused with toys and trinkets, he delighted to dwell on the grandeur and magnificence of those countless orbs with which she has gilded the immensity of space. His soul seems to have been placed, almost on the very day of its creation, far onward in that track which leads from truth to truth, from wonder to wonder, and from glory to glory, up to the throne of the great Jehovah.

This period of his youth was one of severe trial to our common country. She was just then emerging from a state of dependence on an empire which had lost sight of her own interest and that of humanity, in attempting to fasten chains on freemen, and in daring to require that the noble and the brave

While an officer in the army he was led to those reflections, which inclined him to renounce the pomps and vanities of the world, and to seek for happiness in the calm contemplation of Bible truth. He had tasted of the cup of earthly pleasures, and found there was bitterness in it. He had pursued the track to which his natural propensities led him, and he became convinced that it would end in everlasting pain. He sought for a path which would conduct him to something more cheering in its aspects, more attractive in its nature, and he found that which leads up to heaven. He became a christian. In his twenty-second year, his attention was first turned to gospel ordinances. "In conversing with my father," says he, "he informed me that I was baptized in my infancy, and said I was a Presbyterian. Asking on what passages of Scripture the peculiar tenets of that denomination were founded, he took up the Bible and kindly endeavored to satisfy me on those points. But, to his painful disappointment, we could find nothing that seemed to me in favor of baptizing infants, nor for governing a

Having formed the conjugal relation in April, 1786, in the following June he baptized, among twenty-six professed believers, his wife, her only brother, and their mother. In the following August, his father, having renounced the world, together with his pœdo-Baptist prejudices, in the sixty-first year of his age, was one of seventeen baptized by Dr. Holcombe. Such encouragements as these only served to inspire him with increased ardor. Though he had as yet received no pecuniary reward for his clerical services, yet his fellow-citizens manifested their confidence in him by appointing him their representative in the Convention of South Carolina which approved the Constitution of the United States, and which was held in Charleston.

On his return from Charleston, he was invited to take the pastoral charge of the Baptist church at Euhaw, which he accepted, and on the 1st of February, 1791, arrived at the Euhaw.

In 1795, a house of worship was partially erected by a few Baptists in Savannah. The following year, as the house was merely inclosed, and as the Baptists had no minister to occupy it, they rented it to the Presbyterians, who had recently lost their house of worship by fire. A few months before the expiration of this term, in 1799, Dr. Holcombe received and accepted a call from the pew-holders of this building, to impart to them the gospel. The reception he met with was highly respectful, and his annual salary fixed at $2,000. His congregation was large and respectable, and the interests of religion, among the various denominations, appeared to revive by the blessing of God on the Word of His grace. Here we would remark, it is pleasing to notice the mutual surrender of sectarian feelings, by this christian Baptist pastor and this christian Presbyterian people. However, early in 1800 the Baptists conceived it their duty to form themselves into a church of their order. Accordingly Dr. Holcombe, with his wife and ten others, signed a pledge, in which they agreed to endeavor to keep house for the Lord, as soon as the necessary arrangements could be made.

On the 11th September following, he buried with Christ in baptism the first white person who had ever received that holy rite in Savannah, and on the 26th of November of the same year, they were regularly constituted into a church, of which Dr. Holcombe was chosen pastor. This "little one has become a thousand and this small people a great nation."

In this city, his whole soul seemed to be engaged in the work of doing good, and much under God did he accomplish. It may be well to state some of the means which he adopted to accomplish his benevolent designs:

1. In 1801, the "Savannah Female Asylum," (a society for supporting and educating helpless female orphans,) was formed in his parlor, under a constitution and by-laws drawn up by himself. This institution, from its formation to the present time, has been the favorite of all denominations; and individuals as well as bodies in both the civil and religious departments of the community, have vied with each other in supporting it.

2. He published "the Georgia Analytical Respository," a religious magazine, devoted to literature as well as religion.

3. About this time he published an address to the friends of religion in Georgia, on their duties in reference to civil government, in which he urged them to discard the idea that attention to affairs of State is incompatible with the christian profession. After showing why we should support civil goverent and how we should do it, he concludes by saying, "At all elections, let every one qualified to vote attend and do his duty, as in the presence of God, considering that incalculable benefits may be the result of it."

4. As a pastor, he was indefatigable in his labors, visiting from house to house, not only the members of his church but the people of his congregation, and enforcing his public discourses by private exhortations and prayers.

5. The execution of a man, for the comparatively small crime of stealing a gun, attracted his attention to the extreme severity of the penal code of Georgia. He was instrumental in rousing public attention to this subject, and may be regarded as the originator of our State penitentiary.

6. His opposition to Deists, theatrical entertainments, etc., was open and manly, and subjected him to dangers from which he was delivered only by the hand of Providence. Several attempts were made against him, among which were the following, which we give in his own words: "An attempt was made at night, to decoy me by a stratagem into an ambuscade; but, as an ever-watchful Providence would have it, without success. A well-dressed fellow, who assumed the style and

His efforts to promote union and concentration of effort among all christians, and especially those of his own denomination, were worthy of the man, and were productive of good results. He was in the conference of Baptist ministers which agreed to found the Mount Enon Academy, (in 1804,) and adopted a constitution as a missionary society, called the General Committee, (in 1806,) and exerted his utmost powers to promote these objects. He selected the site, purchased the land, and was appointed the agent to collect funds to carry it on, in

During a preaching excursion in the up-country, while some two hundred miles from home, he delivered a discourse on a very warm day; and immediately afterwards drank freely of cold water. This brought him, in a moment, from perfect health to the borders of the grave. Though, for the time being, he obtained partial relief, yet he continued seriously indisposed; and, on his homeward journey, fainted in the pulpit at Mount Enon. Continuing to preach after he reached Savannah, he was taked dangerously ill of a violent fever, and was laid by about two months. In 1808, he again met the General Committee at Mount Enon, and the following year went to Augusta and aided in the ordination of Rev. William T. Brantly, Sr. His labors were too much for the state of his health, which continued very feeble, and brought another violent and protracted attack [of sickness in 1810. After recovering, so far as to be able to attend the session of the Savannah River Association in the city, he resigned his charge of the Savannah church, and retired to Mount Enon.

Such a man could not be permitted to remain long in retirement. He was recalled to Beaufort--soon after, invited to visit Boston, with a view to settlement--and then called to the care of the First Baptist Church in Philadelphia; which last call he accepted, and made arrangements to remove thither.

On the 14th December, 1811, he embarked for Philadelphia, via New York, and after a stormy and dangerous passage, he arrived among his new charge the 1st January, 1812. With characteristic zeal he entered upon his labors in this important position, and was instrumental in doing much towards the advancement of the Redeemer's cause. Though in early life a soldier and an officer, he became an advocate of peace principles, and was at the head of a peace society. A volume was published by him, entitled "Primitive Theology;" a very good work, and teaches sound doctrine.

Like other great and good men, he had enemies--perhaps from envy, if nothing else. These tried hard to make it appear

It was not as a writer, but as a public speaker, that Dr. Holcombe's talents were most availing. There was an indescribable something, not only in the matter, but in the manner of his preaching, which commanded and retained the attention, while he not only forced his words upon the ears, but his sentiments upon the hearts of his hearers. Without seeking the elegancies of composition, he rose to a surprising energy and ease of expression--gave forth his many thoughts in a clear, nervous diction, and when warmed with the subject, would lead his admiring audience the willing captives of his ardent rhetoric along with him to fasten on those transports with which genius and piety can supply the attentive mind.

On the 22d of May, 1824, after an illness of only one week, he took his departure hence, "to be with Christ, which is far better." When a respite from oppression in breathing gave liberty of utterance, such expressions as the following fell from his lips: "I am in good hands." "Oh, the sublime attainments of faith!" "It is all for the good of my soul." "Oh, the prospects of faith!" Just before he breathed his last, and after he had become speechless, a brother asked him if he felt comfortable and happy, and requested him, if he did, to raise his hand in token of it. He immediately raised his hand--that hand

The degree of Doctor of Divinity was conferred on Mr. Holcombe before 1810, by Brown University.

ALEXANDER SCOTT

Resided in Columbia county during the revolutionary war, and was the first moderator of the Georgia Association, in May, 1785. His wife taught him to spell, but she died before he could read. He had preached in Wilkes, and was the means of bringing Silas Mercer to think seriously on the subject of baptism, and finally baptized him. Soon he removed to South Carolina, and was many years pastor of Black Swamp church, and moderator of Savannah River Association. About 1807, several of his parishioners removed to Wilkinson county, Mississippi, and Mr. Scott went with them, but did not long survive the removal. He was in high reputation as an excellent counselor. A son of his, A. M. Scott, (Abram Marshall, it is presumed,) has been Governor of Mississippi.

MILLER BLEDSOE

Was born in Fredericksburg, Virginia, October 7, 1761. At the age of fifteen, he entered the service of his country under Captain Ambrose Dudley, in Orange county, who was himself a minister of the Baptist persuasion, who yet felt it his duty, in those perilous times, to give the strongest evidence of his love to his country. Captain Dudley's company belonged to the Second Virginia Regiment. After remaining in Virginia some time, his company marched to Valley Forge, in 1788.

Mr. Bledsoe was detached with others, under Colonel Lee, to capture a certain strong post of the enemy's called the Hook. Just before the troops reached the fort, an hour before day, Lee harangued them and said he wanted no cowards. Seventeen stepped out of the ranks--the balance, with unloaded guns, made their attack. A soldier in his shirt was in the act of putting his match to a cannon, pointed at the invading column, when Colonel Lee (who was foremost in the charge,) transfixed

He had made many promises, during the war, if the Lord would spare his life, he would serve him; but these were short-lived promises. In 1788 he obtained a hope, and joined the church in Orange county, called North Fork, and was baptized by Aaron Bledsoe, a relative of his. He soon began to preach, and was ordained about 1792, by George Morris, Aaron Bledsoe and John Waller. In February, 1793, he emigrated to Oglethorpe county, Georgia. The first church of which he had charge was Salem, then numbering about seventeen members. He was pastor also of Freeman's creek, Big creek, Baird's meeting-house and Scull shoals. He and Silas Mercer were instrumental in gathering Big creek, which was first called Liberty. They had preached some time at Major Waters' dwelling house. There had been considerable excitement in all his churches the year he first attended the Association, (Georgia,) and a report went before him that he was an Arminian. But nothing could be further from the truth; for though a great revivalist, he was a follower of John Gill. Indeed, he pushed his Calvinistic ideas so far as to render him timid and cautious about joining with his brethren in the Conventions and missionary operations of the day. He was a man greatly favored of the Lord. He numbered the baptisms he performed until they reached twelve hundred, and then desisted, lest he should sin after the manner of David, in numbering the children of Israel. As this occurred long before his ministry closed, it would be interesting to know how many he did baptize. He was remarkably careful about experiences. Such relations as pass frequently with the churches in these days would have found no favor in his eyes.

He died at his son-in-law's, in Oglethorpe county, about the year 1841. The last five years of his life were full of suffering, but he said he had nothing to change in the main truths he had preached, and was ready to depart in the full assurance of hope. He had a great desire to see some of his descendants enter the ministry. The year before he died, Rev. Sylvanus Landrum, now (1874,) pastor at Memphis, began to hold prayer-meetings and deliver exhortations. The old preacher insisted that an appointment should be made at the place of his residence, and that the youthful exhorter should preach in his presence. The meeting was accordingly held. At its close, the grand-father was raised up in his bed, and exhorted his son in the gospel in a manner which will not likely ever be forgotten; and, having placed his trembling hands upon him, prayed. He then expressed himself, Simeon like, ready to depart in peace.

That prayer has been answered, for the grand-son is one of the most useful ministers in the South--a worthy descendant of such a sire.

CHARLES O. SCREVEN, D. D.

Charles Odingsell Screven was the son of General James Screven, who was killed during the revolution, by a party of Tories and Indians, near Medway meeting-house, Liberty county, Georgia. He was born in 1774, and in February, 1786, when twelve years of age, (having given evidence that he was "born again,") was baptized by Dr. Furman, in Charleston, South Carolina, and united with the Baptist church in that place. As he has left no journal or record of himself, we must pass by the period of his youth--the time he passed as a student in Brown University, Rhode Island, where he graduated--and come at once to the commencement of his ministry in Sunbury, Liberty county. He was heir to a handsome patrimony, and owned a plantation in Bryan county, called "The Retreat," opposite Sunbury, where he resided temporarily, after his return from college. Having been licensed by the Charleston church, he visited Sunbury in the latter part of the year 1801, and inquired if preaching would be acceptable to the inhabitants of the town. Having obtained their unanimous consent, he preached

Only a few weeks after Mr. Screven had entered regularly upon his labors in Sunbury, the Rev. Mr. Hoyt arrived, who had been invited by Mr. Gildersleeve, pastor of Medway church, (unknown to the people in Sunbury,) to preach there and at New Port. Mr. Screven, feeling himself delicately situated, lest he should be in the way of Mr. Hoyt, submitted the matter to Rev. Mr. Lewis, also a Presbyterian, who assured him that his services were desired by the community, and encouraged him to persevere.

He accordingly went on, amidst many discouraging circumstances, until several colored persons were converted as seals of his ministry. He had been in the habit of delivering but one sermon each Sabbath, on account of the feeble state of his health. Several members of his congregation manifested their personal interest in the gospel by expressing a desire to have two sermons a day, instead of one. He complied with their desire, and the seed sown began to spring up. Mr. Screven visited Charleston, and was ordained by Dr. Furman, Mr. Botsford, and Mr. Clay, of Savannah, on the 29th of May, 1804. About the same time he was married to a Mrs. Jones, the mother of Rev. Charles B. Jones, late of Savannah, and now of Florida. With this amiable lady he lived only about a year. She died, leaving him one child, who was also a minister of the gospel, Rev. James O. Screven. Happy woman! the mother of only two children, and they both "watchmen upon Zion's walls!"

Soon after his return from Charleston, several colored people applied for baptism. As there was no Baptist church, perhaps, nearer than Savannah, Mr. Screven invited Rev. Mr. Clay to attend with him in Sunbury, which he did. They heard their experiences, and Mr. Screven baptized them on the 30th June. From this date to the 2d of November, 1806, seventy persons

Mr. Screven had been invited by Mr. Gildersleeve to unite with the Presbyterians, who stated many advantages that would probably ensue. He declined the offer, however, assuring the reverend gentleman that he acted from principle, and that while the Bible remained as "the only rule of faith and practice among christians," he could not be anything but a Baptist. A conversation on the subject of baptism ensued, which ended without conviction to either.

A Baptist church having been constituted, Mr. Screven addressed a letter to the selectmen of the Congregational church, requesting permission to administer the Lord's Supper and worship occasionally in their meeting-house. To this request he received an affirmative answer, and for a time matters went on prosperously. Nearly all who had hitherto been immersed were colored people. But so soon as the word was received with gladness by a few "honorable women," the opposition of the Congregational minister (who was Socinian in faith,) and their unconverted husbands and friends began to be manifested, which finally resulted in the withdrawal of the Baptists from the "old meeting-house," as it was called, and the erection of a Baptist house of worship.

An old disciple, familiar with the scenes and men of those times, writes me as follows: "So soon as his doctrine clashed with that they had so long sat under, the strife began. Christ and him crucified, and occasionally touching upon doctrinal subjects, soon brought upon him the enmity and contempt of those around him, and your brother, who addresses you, was not among the least in the opposition. Notwithstanding all this, he fearlessly delivered his Master's message, which soon, as a sharp arrow, pierced the hearts of some to conviction and conversion. Judge now the feeling this excited in this unconverted community. Families became divided, and, amidst many heart-burnings, the community were invited to convene at "the old meeting-house," to see if terms could not be agreed upon which would secure more peace and harmony as regarded Mr. Screven's preaching, etc. I remember well the day. After

The same aged disciple illustrates the spirit of his opposers, as well as the character of Mr. Screven by the following anecdote: "While sitting with his wife, beside an evening fire, of a winter night, a large stone was thrown at his head, which barely missed their infant, which was in his arms at the time. Handing the babe to his wife, he instantly rose, and walking out into the piazza, called out to the miscreant in the dark: 'If I am the object, here I am.' The wretch shrunk away from the presence of such goodness, without offering any other insult, or attempting any further injury."

Many, who were at first opposed to him, became his spiritual children; and others laid aside their opposition, and became members of his congregation. Thus, by an affectionate and simple exhibition of truth, he was instrumental in turning many from darkness to light; and by his consistent christian deportment, he disarmed others of their enmity and prejudice against him. But he confined not his labors to Sunbury; the neighboring county heard the glad tidings from his lips; and no doubt the glorified souls of many poor negroes and white men are at this time shining stars in the bright crown that encircles his brow. In the year 1813, he was married to the present Mrs. Barbara R. Screven; by whom he had several children.

When he was advised to visit New York, he said he would go because his friends wished it, and he valued their advice; and he also said, he should leave home without the least expectation of ever returning to it. The evening before he left, his

The doctor, who was to attend him, called the same day he arrived, but declined making the application of his salve until the inflammation in his eye had subsided. He, however, made an emollient application for several days, which was of very great service to him; so much so as to excite in Mrs. Screven very great hopes of his recovery. When the first severe plaster was applied, he said it was much less painful than he expected; and when, after six days, it was taken off, the effect produced by the plaster made the prospect of his recovery still more encouraging. The doctor said that his constitution was so much broken down by his long affliction, that he did not wish to make an application of the drawing salve to his eye, and therefore thought the poultices should be continued. He would often entreat his wife not to indulge any sanguine hopes of his recovery, for he did not expect to reach his home again.

JACOB H. DUNHAM

Is mentioned in the preceding sketch as having been the first white person ever baptized in Liberty county. His grandfather, Mr. William Dunham, came to that county among the first settlers, and located on Newport river, where he died in

Mr. John Dunham removed to McIntosh county, where his son Jacob, the subject of this notice was born, February 26, 1774. Little is known of his youth, only that his opportunities for education were very limited, his father being very poor and the country newly settled. He is known to have exhibited a manly disposition and daring spirit quite uncommon for one of his years. He was foremost in everything that required either activity, strength, or the most undaunted courage. His marriage with Miss Mary Baisden took place September 12th, 1799. Having settled in Liberty county, he made a public profession of religion the 20th of September, 1806. Two years thereafter he entered upon the work of the ministry, which he prosecuted with energy and zeal for twenty-four years, until his Master called him to enjoy the reward of his labors.

His field of labor was among a class of people who were unable to pay for his services as he deserved and needed. Consequently the whole amount he received during his whole course must have been very small. Yet this in nowise abated his zeal; for while he toiled most laboriously to sustain a large family, he did not spare himself from heat nor cold, from hardships nor privations, that he might carry the glad tidings into the highways and hedges of the surrounding country. The backwoods of Liberty, the settlements of poor people along the Altamaha river, the blacks about Darien and on the sea islands, (St. Catherine's, Sapelo, etc.;) these were the fields of his labors--these the people who joyfully received the Word from his lips. Year after year, until late in life, would he hold his plough handles up to the very hour when he should set out upon his mission, and then, throwing his saddle upon his plough horse, he would press forward, with a heart burning with love to God and man; or, launch his canoe, and help to work his own passage from ten to fifteen miles, to carry the lamp of life to the hundreds of poor blacks whose lots were cast on the islands adjacent. The writer has never known a more devoted, self-sacrificing minister, nor, according to his talents, a more useful one. Hundreds, perhaps thousands, were converted under his ministry and baptized by his hands. No missionary in Burmah,

It is matter of sincere regret that so little can now be collected of the labors and usefulness of such a man. But his record is on high. His death occurred the 25th of September, 1832. A large family were left behind, nearly all of whom have become "heirs of the grace of life." One lovely daughter, Louisa, was snatched away in the morning of life to join her sainted father in heaven. Though her demise was sudden, (oh, how sudden!) yet she was prepared for it, as is confidently believed by her friends. Only three of his children are now living.

THOMAS RHODES

Was an extraordinary man, born in North Carolina, and baptized at County Line church, Oglethorpe county, about 1802. He soon began to exercise in public, and though he had been a green, awkward boy, sprung from a family whose opportunities for refinement had not been great, yet he astonished his acquaintances. Very soon he became a persuasive speaker, acquired a considerable knowledge of books, quoted the Bible correctly and fluently, and exerted for a dozen years great influence throughout the State. Few men, with his limited opportunities for education and general improvement in early life, have risen up so rapidly to high reputation as a pulpit orator and theologian. His memory was very retentive, his imagination creative, and his powers of description unsurpassed. His person was tall and commanding, his address easy and persuasive, and his tears would flow whenever he touched a pathetic subject. Crowds were attracted by his reputation, which were often deeply affected under his masterly efforts. How beautiful is this side of the picture! What young man, desirous to be useful, does not burn to imitate and surpass in shining qualities the example before him?

But we must look at the other side. If Mr. Rhodes' mind had been improved in youth by a sound education, which might have served as ballast and kept the vessel steady, the sails of his popularity might not have overturned his vessel and destroyed all. Because he was popular as a preacher and acquitted

After several trials to be restored to the ministry, (for his ambition to preach was insatiable,) and not succeeding, with a portion of the Williams' creek church he declared himself no longer of the denomination, supposing he could raise up a party who would sustain him as their leader. But in this he was mistaken--he kept sinking lower and lower, till there was none so mean as to do him reverence. He was afterwards restored to membership at Shiloh, and soon removed to Jasper, where he was restored to his ministerial functions; but he never regained his former standing. Many churches would not hear him preach. Through the influence of his friends, as he was in reduced circumstances, he was elected one of the commissioners for the sale of fractions in the Cherokee purchase. He died suddenly in Milledgeville of pleurisy, in the discharge of his duty in the office to which he was then elected, in December, 1832, over fifty years of age.

SAMUEL CARTLEDGE

Was born in North Carolina, on the Pedee, in June, 1750. His father removed to Columbia county (or rather to that portion now so called,) about 1763. He was deeply convicted under the

Dr. Cartledge, who arrested Daniel Marshall and took him to Augusta for trial, was afterwards baptized by Mr. Marshall and lived many years with him in church relations. How will grace subdue our enmity, and make friends of the bitterest enemies! This is the province of the glorious gospel. Sin separates the strongest friendships; but grace unites in bonds of affection that nothing can sunder. What a pleasing sight it must have been to the spectators on the banks of the Kiokee, when he who had formerly laid his hands on the minister of salvation, saying, "You are my prisoner," was now led gently into the baptismal waters by that same minister, and buried in the name of the Trinity, in the hope of a blessed resurrection! Many a tear no doubt fell on that occasion, when the meek preacher was repaying his persecutor with good will, and trying to help him on towards heaven.

WILLIAM T. BRANTLY, Sr., D. D.

For forty years he was known as one of the most laborious, gifted and successful ministers of the gospel connected with the Baptist denomination. Monuments of his usefulness, incalculably more durable than brass, are found in various parts of our Union. The hundreds who have been converted to God through his instrumentality, the numerous saints who have grown in grace under his ministry, the large numbers who have been trained by his instructions for the important stations

Dr. Brantly was born in January, 1787, in Chatham county, in the State of North Carolina. Being one of a numerous family of children but scantily provided with this world's goods, he was deprived of the benefits of liberal instruction at that age when the mind is most docile, and when the most permanent impressions are produced. This deficiency was in part compensated by the tuition of his mother--a lady who, though of very imperfect education, was remarkable for her piety and decision of character. Under her care, he conceived at the tenderest age an unusual fondness for reading, and though compelled to daily labor upon a farm, many a volume was digested, and much valuable information acquired in those moments when he was relieved from more urgent avocations.

When he had about completed his fourteenth year, it pleased God to make him a new creature. He was brought to a knowledge of the truth during a very powerful and extensive revival of religion which was enjoyed for several years in the States south and west of Virginia, about the commencement of the present century. The peculiar characteristics of his mental exercises in conversion were pungent convictions of his sinfulness and danger. Before finding peace in Christ, he was the subject of most distressing apprehensions of the wrath of God. Pardon for such a sinner as he was, he thought impossible--his perdition seemed inevitable. His faith at first very feebly apprehended the Saviour, and if he rejoiced at all, it was with great trembling. Nor was it until he was baptized in obedience to Christ's command, that he was entirely delivered. It was during his baptism, as he has been heard to say, that every doubt was dispelled, and that he was favored with a most luminous manifestation of the divine presence. He came up out of the water and went on his way rejoicing. The mental agony which he suffered in the period just referred to, seems to have been permitted as one qualification for the important work to which he was subsequently called. It prepared him to appreciate the distress of souls burdened with sin. In his intercourse with such persons, we have never known one more sympathizing

After his conversion, Dr. Brantly seemed to have no other thought or desire but that of devoting his life to the service of God. A profession of religion had hardly been made, before, with a zeal which some might deem indiscreet, but which in him was irrepressible, he commenced, publicly and privately, wherever a hearing could be secured, exhorting sinners to repentance. At this period, in the exuberance of his youthful zeal, when excited by the presence of a congregation, he would become so anxious to do good, that he has been frequently known to rise after the regular services were concluded, and ask permission to exhort the people further. This he did in the most affecting manner. More than one sinner has dated his convictions to the appeals made by "that boy who spoke after the minister had done."

Shortly after professing Christ, a wealthy friend, impressed with his talents, tendered him such assistance as might be requisite for him to prosecute his studies to the extent of preparation for college. The proposition was cheerfully accepted, and he became at once a very diligent student--not unmindful, at the same time, of the work which he had proposed as the great business of life. In a few years he entered South Carolina College. At this time, the institution was enjoying the presidential labors of Jonathan Maxey, whose valuable memoirs have recently been published, and who had previously been the distinguished President of Brown University and of Union College. Betwixt the pupil and the preceptor an intimacy far stronger than is ordinarily found between those sustaining such a relationship soon grew up. The scholar was an enthusiastic admirer of the talents, learning and piety of the president. The latter, looking upon the student as a companion and friend, received him into a familiar intercourse which lasted through life. Dr. Brantly frequently reverted to the instructions and conversations of Maxcy as having been of inexpressible value to him. If the digression may be pardoned, we will quote from

"The name of Maxcy is one greatly endeared to us, no less from considerations of personal attachment than from admiration of talent and excellence seldom equaled. Could we furnish a faithful picture of his intellectual and moral worth, we should perform a service which refined genius and elevated piety might view with instruction and delight. We should, in such a case, set forth the accomplished scholar, the powerful advocate of gospel truth, the preacher of inimitable eloquence, the amiable and successful president, whose deep erudition and abundant resources in every liberal attainment imparted character and respectability to three colleges, which continue to hold a high rank among the institutions of our country. But the original is gone, and the impressions which memory preserves are too faint and imperfect to furnish even an indistinct outline. We entertain, however, a few long cherished impressions, which our mind, tenacious of its theme, will always delight to hold. To the writer of this sketch, he was peculiarly kind and accessible; and it is probable that no one living heard so much from his lips on the all-important subject of experimental religion. He would say to him, 'Sir, I have found that there is peace in believing. This restless heart could never be steady until it found quietude in the Saviour of sinners. All true religion is seated in the heart, the source of action and virtue. Devotedness of heart implies a constant obedience of all the affections to the divine will, and an external practical observance of all the duties, religious and moral.'

"His preaching possessed a power and charm which we never have witnessed to the same extent in any other man. His voice, though not deep and heavy, was peculiarly clear and harmonious. Every syllable that he uttered was as distinct and audible as if struck with a hammer upon the best toned bell. His whole soul appeared to come up to his subject, and, seizing it with a mighty grasp, to raise it up in the glow of light and beauty to the view of his admiring and delighted hearers. Under the pressure of a weighty theme, his strength seemed to be augmented in proportion to the magnitude and difficulty of the subject. In such a case, the richness of his

Though compelled, whilst in college, to sustain himself mainly by his own exertions, Dr. Brantly took high rank as a scholar, and graduated with distinction in 1808.

It was his design, upon graduation, to enter upon a field where he might devote his undivided energies to the ministry. But at this period there were probably not half a dozen churches in all South Carolina and Georgia which sustained a regular ministry. To secure a support, therefore, he took the rectorship of the Richmond Academy, in Augusta, Georgia, an institution well endowed by the State. Here he remained for about two years, teaching during the week, and preaching every Sabbath to some of the destitute congregations in the city and vicinity. Whilst residing in this place he was married to the sister of Governor McDonald. In the choice of his companion he was singularly fortunate. She was a help-meet indeed. A competent judge, who was well acquainted with her, has said that she was a lady of such "talents, piety and accomplishments as are rarely combined in one person." To her efficient and affectionate tutorship, the writer has frequently heard the husband ascribe much of that success which, under God, he was subsequently enabled to achieve as a scholar and as a minister.

In 1811, Dr. Brantly was invited to the pastorship of the Baptist church in Beaufort, South Carolina, since under the care of Dr. Fuller. In their call they said to him, "If you will come and minister to us in spirituals, we will minister to you temporals." This was the amount of salary tendered. Deeming it sufficient, and anxious to give his time entirely to the ministry of the word, he resigned his situation in Augusta, and removed to Beaufort. Here he remained for eight years, constantly growing in usefulness, and in the affectionate regard of his people. Sinners were converted, saints were edified, and thus Christ's kingdom was built up through his instrumentality. In addition to his pastoral labors in this place, he was also president of the Beaufort college for several years. Whilst in this vocation, he numbered among his pupils that distin guished minister, Rev. Dr. Fuller, and the Rev. Dr. Manly, his predecessor in Charleston. The latter gentleman, addressing his beloved preceptor and friend, during his last illness, says to him, "To you, more than to any other man, I owe, under God, whatever I am, or have done in the world."

During his residence in Beaufort, he was a frequent contributor to the American Baptist Magazine, then published in Boston. His earliest published effusions are found in this work. The surviving readers of the periodical at the time referred to, no doubt well remember the interest excited by the communications of "Theophilus." An eminent divine, speaking of these articles since the death of their author, remarks, "that they were read and reread, and laid up among the most select treasures of memory. It will remain for the day that shall reveal hidden things, to show what multitudes of young persons in the United States received the tone of their intellectual and christian character from these inspiring productions."

After he had been settled for some time in Beaufort, it was thought that the preaching of Dr. Brantly had too much of the intellectual and not enough of the spiritual--too much of the philosophy of christianity and not enough of the marrow of the gospel. Though characterized by much power and originality, it was not thought to possess that unction and tenderness for which it was afterwards so remarkable. The zeal and ardor of the young exhorter had sobered off into the precise

"I have long contemplated the ravages of death, in the desolation of those families to whose acquaintance divine Providence has directed me in the course of my ministry. I have seen the weeping parent, trembling in anguish over the grave of the departed child, and children, have I seen, bewailing the loss of their parents. In scenes of diversified grief, it has been my lot to witness a large portion of those afflictions incident to my guilty species. But none of these things had come near to me; only with my eyes had I seen them, and in the sympathies of my heart had I felt them. I had seen the tide of human woe rushing by me, and bearing others on its ruffled surface, whilst no torrents moved me along in the swelling course. Often called to minister comfort to others under their distress, it had been my endeavor to identify my own case with theirs, and to raise into sanctified sorrow that which might have seemed nothing more than natural affection. At length the volume of grief is unrolled in my own house. I am called to read and moisten every page with my tears. 'I was at ease, and God hath broken me asunder.' On my eyelids he has caused to rest the shadow of death. He has applied the hand of death to the loveliest object that ever attracted my eyes, or warmed my heart. In a moment he has taken from me the charms of intellect and the counsels of prudence. He has stopped, by the coldness of a mortal chill, the sweet current of maternal affection, and O, my God has taken from me my immortal

"Though it has pleased a merciful God thus to crush me with the pressure of tribulation, yet I would not repine at his dispensation, nor vainly fret because he has trodden me down under his awful sovereignty. The time had arrived when it was necessary that my divided heart should be formed to greater singleness for God, and the dross of my affections purged from a worldly mixture which had grown alarming. A diseased soul required the salutary hand of the great Physician; and it was reasonable to expect that he would form the necessary prescription. Had its selection been given up to me, my foolish and fond heart would have inclined me to say, 'Lord, spare me in that part where, of all others, I am most vulnerable. Let me not be cut to the heart by viewing the dying conflict of my ever endeared wife. Spare to me the guide and companion of my youth, the cheerer of my solitudes, the solace of my perplexities and doubts, and the centre of my domestic joy. Cut me not off from the sweet counsel I have taken in going with her to the house of God.'

"But I should have chosen thus to prolong her abode in the distractions of a world uncongenial with her heavenly tendencies. Through the whole period of nine years in which we were united, I had seen her leaning towards heaven, bending forward towards her incorruptible reversion, often soaring, on the pinions of a glowing faith, above this region of clouds, and resting in the realizing support of a spiritual home. Why, then, do I wonder that she has at last attained the wished for summit, that her spirit has reached its native skies, and will no more return to soothe my bleeding heart? Why should I think it strange that the dove should seek its window, and the wanderer, a home?

"By this stroke of his hand, the Lord has set the world before me in the naked vanity of all its offers and enjoyments. He has refuted, by one tremendous argument, all my extravagant calculation, and revealed the only object of a sinner's consolation and hope. Much of my anguish may be only the result of natural feeling and worldly attachment; yet I am

In 1819, the Trustees of the Academy in Augusta invited Dr. Brantly to resume the rectorship. Augusta having increased considerably in size, and promising to become one of the most important towns of the State, he acceded to their request to return there, in the hope that he might also be able to establish a Baptist interest in that growing community. Upon his removal to Augusta, scarcely half a dozen Baptists could be found in the whole city. The few, however, were collected, and he preached to them in the chapel of the Academy on every Lord's day. The congregation increased rapidly, and in the c