/^-o

LIBRARY.

REV. JAS. STACY,

NEWNAN,GA.

NOV 18 191(1

Division B^bZ

■y

HISTORY

OF THE

^•^•^^ ' ■ I- /■'. u s.

apiis

I I

m II] i^eorgia

Biographical Compendium and Portrait Gallery

OF Baptist Ministers and Other

Georgia Baptists.

I WILL GIVE YOU PASTORS ACCORDING TO MINE HBART, WHICH SHALL FEED YOU WITH KNOWLEDGE AND UNDERSTANDING.

— Jeremiah .T.Vj.

compiled for the christian index.

ATLANTA, GEORGIA : Jas. p. Harrison & Co., Printeks and Publishers.

1881.

lAllLK OV (ONI i:\'IS

Premminarv HisTOKY, 1733-1770. — The Settlement of Georjjia in 1733— The Result of a Colonization Scheme which Proved a Failure — Oglethorpe Returns to Kngland in 1743 — Georgia Became a Royal Province in 1752 — John Reynolds the first Governor— Not till 1754 did the Province Begin to Pros- per— A New System of Go\^rnment — The First Legislature Met in January, 1755 — The Second General Asseml:Iy met in 1758— Karly Laws — Governor Ellis Recalled and Sir James Wright Ap- pointed Governor in 1760 — Indian Depredations — Prosperity Under (Jovernor Wright's Administra- tion— George III Proclaimed King in 1761 — The Indian Treaty of 1763 gains Georgia Territorial Acquisition to the Mississippi — Its General Condition at that Time — Character and Ability of Governor Wright.

The- First Baptists in "he State, 1740-1772. — Whitefield's Orphan Asylum — Nicholas Bedgewood adopts Baptist Views a\id is Ordained— Karly Georgia Baptists in the Neighborhood of Savannah — Benjamin Stirk Preaches llntil 1770— Rev. Edmund Botsford Comes to Georgia in 1781 — Some Ac- count of Him — He Settles at Tuckasecking — Daniel Marshall and Introduction of Baptist Prin- ciples into Northern Georgia— His Arrest for Preaching — Samuel Cartledge, the Constable — His Strange Conviction — Daniel Marshall's Trial— Some Account of Mr. Barnard, the Justice Who Tried Mr. Marshall — Kiokee Church — Act of Incorporation — Sketch of Rev. Daniel Marshall — His Death in 1784 — His Last Words and Burial Place,

cm^I=TEI^ III.

The Revolutionary Period, 1772- 1774 — Labors of Edmund Botsford—Visits Kiokee— Preaches for Daniel Marshall — Loveless Savidge — His Conversion to the Baptist Faith — Botsford's Labors — "The Rum is Come" — He isOrdained.— Botsford's Church Constituted in 1773— His Flight in 1779 — Causes of the Revolution — "Liberty Boys" — Georgia Speaking Out— Condition of the State in 1772 — A Provincial Congress Elected in 1775 — In 1776 it was Resolved to Embark in the Cause of Freedom— Georgia in Active Rebellion— Georgia Subjugated in 1779, and the Royal Government Re-established in Savannah — Botsford and Silas Mercer Flee, but Daniel Marshall Stands Firm — His Trials and Labors — The Licensure System — Statistics From 1788 to 1794.

cm^I=TEI^ x-v.

Growth and Organization, 1782-1799. — ^Peace — Savannah Again in Our Possession in July, 1783 — Georgia's Desolate Condition — Baptist matters — Formation of the Georgi.i .\ssocia'i()n — Views of Sherwood, Benedict and Asplund— " Begun in 1784" — Two Sessions Annually for Half a Dozen Years — E.ttracts From Newton's Diary — Alexander Scott — Silas Mercer — Sanders Walker — .Abra- ham Marshall — Evangelistic Labors at the F'oundation of the Baptist Denomination in Georgia — James Matthews — Precarious Times — Formation of the Hephzibah Association in September, 1795 — Formation of the Sarepta Association, in May, 1799.

The Powelton Conferences, 1800-1803. — The General Aspect of Affairs — The Condition Peaceable and Prosperous — But Zion Languishing — The First Step I'pward - Henry Holcoinbc--Joscph Clay — C. O. Screven — Jesse Mercer — The Grand "Departure" — The Meeting of iSoi — The Second Conference in 1S02 — The Report Adopted — Results — Incident in the Life of Mercer — Savannah Association Constituted in 180.! — Its action in Regard to the Powelton Conference— The First General Committee — Action of the Committee — The Religious Condition in 1803 — Origin of Bap- tist Interest in Savannah — A Church Organized in iSoo — The Establishment of Colored Baptist Churches in Savannah — And a Brief Account of Them.

IV TABI.K OF CONTENTS.

First F.ikorts at Ci)-orE;;ATiON, 1803-1810. — The General Committee (Organized for Work — First Circular Address— Remarks Concerning the (leneral Committee — First Steps towards Establishing a School Among the Indians and a Baptist College— A Charter Refused by the Legislature- Jesse Mercer's Circular Address Defending the Committee — 'Mount Enon A dopled as a Site for the Proposed College— Incorporation Still Unattainable — The General Committee Merged into a Permanent Board of Trustees — Reasons \Vhy the Charter was Refused — But the " Trustees of Mount Enon Academy" Incorporated — An Academy F.stablished, which Flourished a Few Years Only.

The First Five Associations, 1810-1813. — General Condition of Georgia in 1810— General Condition of the Denomination at the Same Time — Growth of the Georgia Association — Formation and Growth of the Hephzibah Association — Formation and Growth of the Sarepta Association— The Oc- mulgee and Savannah Associations — Their Growth — Singular Formation of Black C'reek Church — Statistics of 1813 — A Revival — Laborious Times and Pious Men — Hostilities Against Great Britain Declared June i8th, i8i3 — Unanimity and Patriotism of Baptist Sentiment — Lumpkin and Rabun.

Missionary, 1813-1820. — 1813 an Epoch — The Early Mission Spirit on the Seaboard— Influencing Char- acters— The Savannah River Association in 1813 — Formation of the First Georgia Missionary So- ciety— Missionary Enthusiasm — A Remarkable Circular — It is Read Before the Georgia Associa- tion by Jesse Mercer — Meeting Appointed at Powelton in 1815 — A Strong Missionary Society Formed — The Georgia Association Takes Hold of the Missionary Work m Earnest — The Ocmul- gee Association — Patriotic Circulars — The Mission Spirit in the Ocmulgee Association — " The Ocmulgee Mission Society" Formed in July, 1815 — The Mission Spirit in the Sarepta Association — A Mission Society Formed in June, 1816 — The Resolution of Dr. Sherwood in 1820 — Spirit of the Hephzibah Association — It Favors the " General Committee" — Favors Itineracy and Domestic Missions — The Hephzibah Baptist Society for Itinerant and Missionary E.xertions, Formed in February, 1816 — A Foreign Mission Society Formed in 1818 — The Ebenezer Association Formed in March, 1814 — The Tugalo and Pied.r.ont Associations formed in 1817 — State of Religion in the Second Decade of the Century.

Indian Rekor.m, 1818-1824. — Feeling 111 Regard to Indian Reformation in the Beginning of the Cen- tury— Extract from the Mission Board of the Georgia Association in 1818 — Desire of the Indians- First Steps Taken by the Ocmulgee Association—'" Plan" for "■ Indian Reform" Adopted — Inter- esting Letter from Doctor Staughton — General Government Appropriations — Appointment of Francis Flournoy — Some Account of Him — His Vindication and Death — Appointment of E. L. Compere — Establishment of a School and Mission at Withington Station — Action of the Ebenezer Association — Zeal and Liberality of the Ladies — Report of the Ocmulgee and Georgia Associa- tions in 1824 — General View.

The General Association, 1820-1823. -Action of the Sarepta Association in i8o2^Considered Fa- vorably by the Ocmulgee and Georgia Associations — Disregarded by the Ebenezer and Hephzibah — Considered unfavorably by itself— The General Meeting in Powelton in June, 1822 — Notabilities Present — Sermon by Sherwood and Prayer by Mercer— The Constitution Presented by Brantly — Its Adoption — Extracts from the Circular Letter — Second Session of the General Association and its Action — Action of the Sarepta in 1823 — The Sunbury Association Joins the General Associa- tion in 1823 — The Ebenezer Declines to Unite with The General Association — Action of the Heph- zibah— Brantly, Sherwood, Armstrong, Kilpatrick.

State ov Religion, 1822-1826. — The Sunbury As.sociatioii. Slight Review — The Savannali Church, Some of its Pastors — State of Religion in the Sunbury .Association, in the Third Decade of the Century— Augusta, a Baptist Church Constituted there in 1817— The Shoal Creek Convention- Efforts of the General Association— Uniformity of Discipline, Effort to Promote it Falls Through—

TABLE OF CONTENTS. V

Want of Harmony— Address of General Association of 1825— Why Given — Position of the Gen- . eral Association in Regard to Education— The Association, Disappointed, Recommends the Formation of Auxiliary Societies in 1826 — A Constitution Recommended — The Ebenezer Associ- ation—Mission Arguments of that Day— Prominent Men— Hephzibah Association— The Sarepta Association— Yellow River and Flint River Associations— Denominational Statistics in 1824.

Educational, 1825-1829. — '' Indian Reform" Once More- Conclusion of that Mission — Cause of its Abandonment — Sketch of E. L. Compere— Contributions of the Georgia Baptists — Interest in Education — Few Educated Men — The State Convention and Education — Address of 1826— Columbian College — A Fund for Theologicai Education — Opponents of Education — Some of their Notions — Anecdotes Illustrative of Ignorance — " Go Preach My Gospel" — What Mercer Said About " Inspired Sermons'' — Dr. A. Sherwood.

Mercek Institute, 1829-1839. — The Penfield Legacy — Who Helped to Secure it — Sherwood's Res- olution— $1,500 Raised — Instructions to the E.xecutive Committee — Dr. Sherwood's Manual La- bor School Neat Eatonton — Mercer Institute Opened January, 1833 — Plan of Mercer Institute — B. M. Sanders Placed at its Head — A Baptist College at Washington Proposed and Abandoned — Mercer University— Report of Trustees for 1838 — Acts of Incorporation, of Convention and College — The First Board of Trustees — Their First Report, Showing the Organization of the Col- lege and its Financial Condition — Classes Organized in January, 1839 — B. M. Sanders, the First President of Mercer University — His Farewell .'\ddress — The Blacks not Forgotten.

Anti-Eifokt Secession, 1817-1837 — The Spirit of Opposition— Its Causes — First Manifestation in the Hephzibah — the Mission Spirit in that Association in 1817, 1818 — Charles J. Jenkins — Sketch of his ■Life — The Association gives the Cold Shoulder to Missions and Education — Jordan Smith Leads off a Faction in 1828 — Which forms the Canoochee Association — Resolution of the Piedmont Association in 1819 — Ishara Peacock — The Ebenezer Association, Session of 1816 — Enters upon Indian Reform Mission in 1820— Abandons it in 1823 — In 1836 Decides in Favor of Missions, etc. — A Division Oc- curs— Its Circular Letter of 1836 — The Anti-Mission Spirit in the Ocmulgee— It Declares Non- Fellowship with those Favoring Benevolent Schemes — Troubles Begin — Formation of the Central Association — The Sarepta Joins the Convention — A Division of the AssociatioD Ensues—" Pro- test " and " Answer " — The Itcheconnah Divides— The Yellow River Follows Suit — The Flint River Keeps the Ball Rolling — While the Columbus and Western Feel the Doleful Effects of the Anti-Mission Spirit — Division is Consummated — The General Feeling of the Times, 1833-1837' Illustrated by Incidents.

Religious History, 1826 1836. — The Great Revival of 1827 — Accessions to the Different Associations — Reports for 1829 — The Anti-Intemperate Society —Georgia Association of 1828 and 1829 — The Sun- bury Association — Religious Condition in 1830 — Denominational Statistics — Religious Condition from 1830 to 1836 — Described by Jesse Mercer — Dr. C. D. Mallary's Statement — What a Writer in The Index Said — The Convention Still Presses Forward— Revival Incidents — The Convention Resolution of 1835 — Campbell's Call for the Forsyth Meeting — Its Proceedings — Communications from Dr. Hillyer, Dr. Campbell and Rev, T. B. Slade — Peace Dawns Once More — The Meeting at Covington.

Oi3:^^:PT:EI^ xzatt.

General State of the Denomination, 1840-1846— The Convention of 1840 — The Christian Index removed to Georgia- Influenceof the Paper— Mercer University in 1840 — State of Religious Feel- ing—Report on State Missions for 1842 - Death of Jesse Mercer— Report on his Death, by C. D. Mallary— His Influence- Georgia Baptist Statistics — Report on State Missions for 1845— Report of Brethren Appointed to Attend the Organization of the Southern Baptist Convention— Account of the Organization of that Convention — Causes which Led to it— Georgians Present— Previous Course of the Abolitionists — Effect of the Division on Southern Contributions — Sketch of Dr. Johnson, its First President — Messengers to the Old Triennial Convention.

VI TABLE OF CONTENTS.

CH-A^iFTES. X:"VII.

Denominational History, 1S45-1861.— Action of tlie Stale Convention in Regard to Separation- Effects of the Rupture on Southern I3enevolence — Washington Association — Western Associa- tion— Rehoboth Association — Bethel and Cohunbus Associations — Coosa and Tallapoosa Associa- tions— The United Baptists— State of Religion in 1850— The Hcarn Manual Labor School — Noble Men of that Period and what they Did— The Cherokee liaptist Convention— Why Constituted- Its Formation and Progress — Cherokee Baptist College and Woodlawn College— Mission Among the Cherokees— David Foreman and E. L. Compere — The Landmark Banner ami Cherokee Ba/>iisi--T\\& North Georgia Missionary Association — The Ten Years Preceding the War — The Bible Board and Colporter Society — Exciti g Questions — Associations in the Georgia Baptist Convention, and Cherokee Baptist Convention, before the War, and their Benevolent Contribu- tions.

Denominational History, 1861-1881.— The Secession of the Southern States— Action of the Southern Baptist Convention, at Savannah— Of the Georgia Baptist Convention, at Athens — Of the Cherokee Baptist Convention at Calhoun— The Christian Index ; Its History from I833 — The Property of Jesse Mercer until 1839— Of the Baptist State Convention until 1861— Of S. Boykin until 1865— Of J. J. Toon until 1873— Of J. P, Harrison & Co. to the Present Date — Evangelistic Labor in the Army — State of Religion After the Return of Peace — Colored Baptists ; their Associations and Conventions — Atlanta Baptist Seminary ; Drs. Robert and Shaver — Statistics of the Denomi- nation in the State for 1881 — Fifty Years Ago and Now.

History or Mercer University, 1813-1881.— A Brief Retrospect— Origin of the Anti-Mission Bap- tists, Called " Old School Baptists " — Something of their Creed and Policy — The Regular Baptists Slightly Compared— Was the Tendency of the Convention Evil ? — Mercer's Reply — Early Benefi- ciaries of the Convention — Mercer Institute, under Sander's Management — Manual Labor Sus- pended in the University in 1844 — First Graduatesof Mercer— Theological Department, Why Dis- continued— Classical Department — Law School^How the War Affected Mercer — Removal of Mercer University — Future of the College —Presidents and Professors — The Several Administra- tions— Some of its Professors — Mercer the Rallying Point of the Denomination.

Position on Various Matters, 1794-1881 — The Georgia Baptists and Patriotism — "Good Will to Man" — Marital Rights of Slaves — Temperance— The Baptists Never Likely to Forma Party — The Act of 1785 to Support Ministers out o f the Public Treasury — Remonstrance of the Georgia Bap- tists—The Baptists and Religious Liberty — Mercer Writes that Section in the State Constitution — A Strong Baptist Protest — Education of Colored Ministers— Pulpit Affiliation in the Olden Time — No open Communion Among the Early Baptists of Georgia — Pulpit Courtesies Allowed to Pedo- baptists,but their Official Acts not Recognized — The Constitution of the Richland Church — The Case of Mr. Hutchinson — Jesse Mercer on not Recognizing Pedobaptist Immersion — Extracts from Sherwood's Mannscripts.

PREFACE.

One hundred and fifty years ago, Georgia was not settled. And one hundred years ago, there were but few Baptists in the State. We had then not half a dozen churches here, and no District Associations at all. Now, counting Mis- sionary and Anti-Missionary Baptists, we have eighty-five white Associations, 1, 800 white churches and 120,000 white church members. In addition, there are, among the colored people, over thirty Associations, about 900 churches and 1 10,000 church members. The adherents of our faith, therefore, make a grand total of 230,000. The history of the rise and progress of a denomination containing such large numbers should be interesting and certainly is worthy of investigation. In truth, it appears but a simple matter of justice and propriety, that a connected historical account, even though brief, of the Baptists of Georgia should be compiled.

This attempt to present the main facts attending the origin and growth of Baptist sentiments in Georgia, is, necessarily, a compilation. It embodies, how- ever, the results of an investigation of a large amount of materials collected from various sources. Among them we may mention complete files of the Georgia Baptist Convention and the Georgia Association ; the volumes of The Chrls- TIAN Index since its removal to Georgia ; and all the collections of the Georgia Baptist Historical Society, embracing the series of Minutes of District Associa- tions in the State, preserved by successive clerks of the Convention ; as also files of Association Minutes which friends have loaned us, and e.xcerpts of the most important facts contained in them, which they have kindly written out for us. Beside these, the works of Benedict, Campbell, Mallary, Mercer and Marshall, have been of great service. The Analytical Repository, published at Savannah, by Dr. llolcombe, in the beginning of the century, has furnished valuable in- formation. But the most weighty assistance, perhaps, has been rendered by the writings of Dr. Adiel Sherwood — especially the series of articles on "Jesse Mercer and his Times," prepared by him, twenty years ago, for The Christian Index much of which has never seen the light. We were so fortunate, also, as to secure the papers pertaining to Georgia Baptist History, collected by Dr. David Benedict, and deposited by him with the American Baptist Historical Society, Philadelphia ; among which was the manuscript history of Georgia, by Dr. Sherwood, referred to by Dr. Benedict in the notes to his History of the De- nomination.

These materials, and many more, have been employed to construct this brief History of Georgia Baptists, and for the purposes of the Biographical Compen- dium. All suitable facts have been used, wherever found, nor have we deemed it necessary always to quote our authority. It has been our great object to

VIII PREFACE.

gather and connect together, as well as could be done in a limited space and within a short period, the main features, so far as they are ascertainable, of the h;4t;ory of our denom ination in the State. We have aimed to present them in a coTiJAJt and popular form — to make plain and clear statements; and therefore we have not sought after the embellishments of style, nor the mere graces of composition. We have striven especially to be accurate. Such facts only are given as we believe to be entirely raliable, and for which we have what com- mends itself to us as good authority ; and we are confident that the reader may rely on the correctness of the record. If, occasionally, the same incident is men- tioned more than once, this happens because different lines of research and nar- rative touch or cross each other, and it will be found that such dual notice, while it vindicates the truth of the statement, helps to fix the fact noticed in the mind. To return thanks one by one to the brethren who have placed us under obli- gation by kindly assistance in this work, and to tell over their names from first to last, would be a sheer impossibility. But while we cannot thus mention all, there are some to whom special acknowledgment is due. We are indebted to Rev. J. H. Kilpatrick for files of the Georgia Baptist Convention and the Georgia Association ; to Rev. W. L. Kilpatrick, for documents collected by him as Sec- retary of the Georgia Baptist Historical Society ; to Rev. S. Boykin, for valuable services in the preparation of the History and many of the Biographical Sketches, and to Dr. Shaver, Rev. C. M. Irwin, and his wife, for diligent and faithful work on the Compendium. To these, and to all who have furnished us records or facts, we tender our most grateful thanks for their aid in placing on permanent record so many incidents fraught alike with interest and with profit. It is largely through their generous help that our fathers stand before the present generation on these pages, live over their lives among us, and incite us, in holy emulation, to live as they. We can say without affectation, and, we hope, without immodesty, that a desire to accomplish good animated us in the inception of this enterprise, and has sustained and guided us through all its stages. If the cause of Christ is promoted, and the readers of the volume now committed to the public are strengthened for more vigorous service to that cause, we shall feel, even in the absence of all other reward, that our "labor has not been in vain in the Lord."

The Index Publishing Company. Atlanta, Georgia, 1881.

Map of Georgia in 1810.

The Map of Georgia which we present, was prepared from original surveys and other documents for Eleazcr Early, in i3i8, by Daniel Sturges. The t:ntire length of the State v— - 1"= '"■i ■'■>

breadth 240. Its area was 58,000 square miles, or 87,120 about four lo the square mile— say 230,000.

The following table will give an exact statement of the area and populat.c

;s, and the inhabitants numbered

Baldwin..,

Bryan

Bullock ..

Burke

Camden . . . Chatham..

Clarke

Columbia . Effingham.

Elbert

Emanuel . Franklin ..

Glynn

Greene... Hancock..

p:

Laurens . . Liberty ... Lincoln . . . Madison . Mcintosh. Montgomc Morgan...

W;ishingtoi Wayne.... Wilkes.... Wilkinson.

36

10,858 3.9+ 13 .54°

780	10,8.5
396	3.4'7
440	11,679
451	13.330
1=^8	.0,569
384	■7.573
588	6,. II
37>	8,579
615	6,228
202	4.555
195
660	3.730
647	2.954
377	8,369

* Laid out since 1810.

There were, as wc see, 39 countie» only, with a population o£ about 225,003, in 1810.

The territory obtained by General Jackson's Treaty, in 1814— 164 miles long and 67?^ broad— con- tiiincd 11,070 square miles. The territory occupied by the Cherokees, in the northern pait of the Stiite, contained 16,815 square miles. It was 160 miles long and ijgj^ broad.

The territory occupied by the Lower Creeks, in the lower western part of the State, was 142 miles lung, losJi broad, and contoincd 11,981 square miles. We thus sec that, in i8io, 15,134 square miles only were laid out and occnpicd by the wliiie people, which was less than one-fourth of the whole . Wliilc the Indians enjoyed the usufruct, or right of occupancy, the State of Georgia always claimed the riKlit to the soil.

A* late jis the end of the second decade of the century, the Ocmuljjee river was the border of the , white settlements; and, of course, up to about i8ao. the history of the Uaptist denomination of the Slate must be confined within the limits lying east of that river, and south of the Tugalo on the north.

GEORGIA IN 1S18.

1.

PI ; i:i .IMINAUY IIISTOIIY

1733-1770.

r.

PRELIMINARY HISTORY.

THE SETTLEMENT OF GEORGIA IN 1733 — THE RESI'LT OF A COLONIZATION SCHEME WHICH PROVED A FAILURE — OGLETHORPE RETURNS TO ENG- LAND IN 1743 — GEORGIA BECAME A ROYAL PROVINCE IN 1752 — JOHN REYNOLDS THE FIRST GOVERNOR — NOT TILL 1754 DID THE PROVINCE BEGIN TO PROSPER — A NEW SYSTEM OF GOVERNMENT — THE FIRST LEGIS- LATURE MET IN JANUARY, I755 — THE SECOND (.ENERAL ASSEMBLY MET IN I758^EARLY LAWS — GOVERNOR ELLIS RECALLED AND SIR JAMES WRIGHT APPOINTED GOVERNOR IN 1760 — INDIAN DEPREDATIONS — PROS- PERITY UNDER <;OVERN0R WRIGHT'S ADMINISTRATION — GEORGE III PRO- CLAIMED KING IN 1761— THE INDIAN TREATY OF 1763 GAINS GEORGIA TERRITORIAL ACQUISITIONS TO THE MISSISSIPPI — ITS GENERAL CONDI- TION AT THAT TIME — CHARACTER AND ABILITIES OF GOVERNOR WRIGHT.

The history of the Baptist denomination in the State of Georgia, is almost coeval with the history of the State itself. Its early history, in truth, requires for its comprehension, a statement of some of the main events attending the original settlement of Georgia. For, in the ship Anne, which brought General Oglethorpe and his first colony to our shores, in January, 1733, there were Baptists, who were the ancestors of many living in Georgia to-day, belonging to our denomination.

The settlement of Georgia was the result of a benevolent endeavor, on the part of a large and most respectable association of English gentlemen, number- ing among them some of the nobility, to provide an asylum for poor but respectable people, who had no means of supporting themselves in the mother country. They obtained a charter from George II, on the 9th of June, 1732, for a separate and distinct province between the Savannah and Altamaha rivers, to be named Geori^ia, in honor of the king who granted the charter. It was resolved by the trustees that none were to have the benefit of the transportation and subsequent subsistence charitably afforded, but those who were in decayed circumstances and, on that account, disabled from any profitable business in England. These persons were required to labor on the land allotted to them for three years, to the best of their skill and ability. One hundred and fourteen persons embarked at Deptford, four miles below London, and on the 17th of November, 1732, set sail from Gravesend. These were designated as "sober, industrious and moral persons," and James Edward Oglethorpe, Esquire, one of the trustees, consented to accompany them at his own expense, for the pur- pose of forming the settlement. He was clothed with power to exercise the functions of a governor over the new colony. Charleston harbor was reached January 13th, 1733, and Beaufort, January 20th. There the colonists remained until Oglethorpe had selected a site for his intended settlement. He chose the bluff upon which the city of Savannah now stands. His colonists arrived on the first of P'ebruary, put up tents, and, occupying the interval in unloading, formally landed on the 12th of February, 17 ",3.

In regard to this settlement of Georgia, two circumstances should be borne in mind. The first is, that it was originated by the people of South Carolina, that a barrier might be erected between themselves and the menacing Spanish

6 PRELIMINARY HISTORY.

ing offence or scandal to the government." The exception of the Papists in this charter was for political rather than ecclesiastical reasons.

In the law just quoted, a salary of $125 per annum was allowed to each cler- gyman of the Church of T-ngland in Georgia. The passage of this law was rather singular, for there were Presbyterian, Lutheran and Moravian settlements in the State, besides that of the Salzburgers, all of whom had their own minis- ters. It may have been but a nominal recognition of the Church of England ; but it was just such recognition as resulted in mm h persecution of the Baptists in Virginia and New England.

In 1759 the health of Governor Ellis gave way, and in November of that year he solicited a recall, which was granted, and Sir James Wright was appointed Lieutenant-Governor on the 13th of May, 1760, but did not arrive until the fol- lowing October. Governor Ellis took his departure on the 2d of November, 1760, amidst the highest manifestations of regard, and deeply regretted by all ; for his administration had been greatly beneficial to Georgia. This was indica- ted by the increase of settlers, their trantiuillity and happiness in the more popu- lous districts, and in the extension of trade: in 1760 the population of Georgia was 6,000 whites and 4,000 blacks, while commerce had more than doubled itself during the two and a half years since the departure of Reynolds. Still, it must be confessed that the province was in a languishing condition. The French and Indian wars on the north and west, the Spanish depredations on the southern borders, and the bad management of the British Indian agents, kept the frontiers in a constant state of alarm and disquietude. It has not been deemed necessary to enlarge upon the' Indians and their affairs, in this short sketch ; but they were a constant menace, and though they were restrained by the prudence and decision of Georgia's Governors, yet the people through long years, continually experienced harrassing alarms, and dreaded threatening inva- sions. Although their ravages and murderous expeditions were directed mostly against the more northern colonies, yet they made occasional inroads upon upper and lower Georgia, committing depredations and dealing death. During the first years of the colonial history, they were frequently excited to evil deeds by intriguing French emissaries ; and after revolutionary hostilities began, when they were in friendly alliance with the royalists, they were more dreaded than ever. This will be readily understood when it is remembered that in 1774, when the population of Georgia was 17,000 whites and 15,000 blacks, with only 2,828 militia scattered from Augusta to St. Mary's, there were within the bor- ders and along the frontiers of Georgia, 40,000 Creeks, Cherokees, Chickasaws and Choctaws, of whom 10,000 were warriors, any number of whom could be brought against the colony.

Governor James Wright was a South Carolinian by birth, of which colony he was Attorney-General for twenty-one years. He arrived in Georgia October 1 1 th, 1760, and entered upon his gubernatorial duties early in November. He was an able man, educated in England, and every way well qualified for his position, and the State prospered under his administration : in six years its population increased from 10,000 to i8,ooo — 10,000 whites and 8,000 blacks.

He enjoyed a privilege which has occurred but once in Georgia history. In February, 1761, intelligence of the death of George II., on October 25th, was received'in Savannah, and on the loth of February he proclaimed George HI King in the most solemn manner, with the utmost civil and military pomp.

Ill November, 1763, Governor Wright, and the Governors of \'irginia. North Carolina and South Carolina, and Captain John Stuart, Superintendent of Indian Affairs for the Southern District, held a Convention at Augusta, Georgia, with seven hundred Indians, including the chiefs of the Cherokees, Creeks, Chicka- saws, Choctaws and Catawbas, at which a treaty was made which enlarged the boundaries of Georgia to the Mississippi. At that time the population of Geor- gia, though small, was substantial and industrious ; its agricultural resources were rapidly increasing; its commerce required several thousand tons of ship- ping; its Indian trade was large and productive, and, rising in importance daily, it was fast becoming a noble, vigorous and flourishing State. The productions consisted mostly of indigo, rice, corn, peas and lumber, and its actual State

PRELIMINARY HISTORY. y

boundaries, established by a treaty with the Cheroi<ee and Creek Indians, at Augusta, January ist, 1773, included in general terms the land east of the Ogeechee and Oconee rivers.

In closing this bird's-eye view of the early colonial history of Georgia, with which it was thought advisable to preface a history of our denomination, that the reader might have a clearer idea of the times during which Baptist princi- ples gained a foothold in our State, it is deemed proper to insert the following from Stevens' History, in reference to the last royal Governor of the province : " Each of the other Colonies had a charter upon which to base some right or claim to redress ; but Georgia had none. When the Trustees' patent expired, in 1752, all its chartered privileges became e.xtinct, and on its erection into a royal province, the commission of the Governor was its only constitution — living upon the will of the monarch, the mere creature of royal volition. At the head of the government was Sir James Wright, Bart., who during fourteen years had presided over it with ability and acceptance. When he arrived, in 1760, the colony was languishing under the accumulated mismanagement of the former Trustees, and the more recent Governors ; but his zeal and efforts soon changed its aspect to health and vigor. He guided it into the avenues of wealth, sought out the means for its advancement ; prudently secured the amity of the Indians, and, by his negotiations, added millions of acres to its territory. Diligent in his official duties, tirm in his resolves, loyal in his opinions, courteous in his manners, and possessed of a vigorous and well-balanced mind, he was respected and loved by his people, and though he differed from the majority of them as to the cause of their distresses and the means of their removal, he never allowed himself to be betrayed into one act of violence, or into any course of outrage and revenge. The few years of his administration were the only happy ones Georgia had en- joyed, and to his energy and devotedness may be attributed its civil and com- mercial prosperity,"

In a letter to the Earl of Hillsborough, in 1766, when Revolutionary troubles first began to brew. Governor Wright calls Georgia the " most flourishing colony on the continent ;" yet at that time it had no manufactures, a trifling quantity only of coarse homespun cloth, of wool and cotton mixed, was made, besides a few cotton and yarn socks, negro shoes and some articles by blacksmiths. Its productions were rice, indigo, corn, peas, and a small quantity of wheat and rye. Industrial enterprise was engaged in making tar, pitch, turpentine, shingles, staves, and sawing lumber, while attention was devoted to the raising of cattle, mules, horses and hogs. Most of the inhabitants were hardy farmers, possessed generally of negro slaves, and living in the eastern portion of the State. Manu- factures were prohibited and commerce limited. Beginning with objections to the Stamp Act, which called into existence the " Liberty Boys," the province became more and more agitated from 1766 until the storm of revolution burst forth in 1775. Even then there were many respectable citizens in Georgia who inclined to royalty ; but the majority sided with the State and aided in achieving independence.

It is not necessary, perhaps, to follow further the current of Georgia's political history. Our object has been simply to give a clear view of the condition of the State during the decade between the year 1760 and 1770, when Baptist principles were first gaining a firm foothold in Georgia. It has already been asserted that there are I5aptists living in Georgia to-day whose ancestors came over from England in the same ves.sel with Oglethorpe, in 1732, and very shortly after. Among the former are the Qaptist families of Campbell and Dunham, and among the latter that of Polhill.

11.

rilE I'lIISI' BAI^I'ISTS TN THE STATE

1740-1772-

THE FIRST BAPTISTS IN THE STATE.

WHITEFIKLI) S ORPHAN ASYLUM-.-NICHOI,AS BEDGEWOOD ADOPTS BAPTIST VIEWS AND IS ORDAINED — EARLY GEORGIA BAPTISTS IN THE NEUiHIiOR- HOOD OF SAVANNAH — BENJAMIN SITRK PREACHES UNTIL 1770 — RKV. EDMUND BOTSFORD COMES TO GEORGIA IN I771 — SOME ACCOUNT OF HIM — HE SETTLES AT TUCKASEEKING — DANIEL MARSHALL AND INTRODUCTION OF BAPTIST PRINCIPLES INTO NORTHERN GEORGIA- HIS ARREST FOR PREACHING — SAMUEL CARTLEDGE, THE CONSTABLE — HIS STRANGE CON- VICTION— DANIEL MARSHALL'STRIAL — SOME ACCOUNT OF MR. BARNARD, THE JUSTICE WHO TRIED MR. MARSHALL — KIOKEE CHURCH — ACT OF INCORPORATION — SKETCH OF REV. DANIEL MARSHALL — HIS DEATH, IN 1784 — HIS LAST WORDS AND BURIAL PLACE.

In this short chapter we shall discover the existence of Baptists in Georgia, on the seaboard, about the middle of last century. These soon became dispersed without forming a church ; though, in the lower parishes of the State, Baptist families resided, scattered here and there through the country.

We shall next learn that it was about forty miles above Savannah that regular Gospel ministration first gathered Baptists in sufficient numbers to form a church ; but, being without a regular ordained minister, they were simply con- stituted as a branch of the Euhaw Baptist church across the border, in South Carolina, and, as such, remained for several years. We shall then ascertain that the main influx of Baptists into our State, at first, was through Augusta as a door, and that they settled mostly in the counties west and north-west of that city. For a time the only ordained Baptist minister in the State resided twenty miles northwest of Augusta, where he was instrumental in constituting the first Baptist church formed in the State. In that section of the State our denom- ination first became numerous and strong, and has so continued there, to the present day.

In 1740, Mr. Whitefield began to build his orphan house, " Bethesda," nine miles below Savannah, in doing which he simply carried out a design proposed by John Wesley and General Oglethorpe. This enterprise was deemed neces- sary, as an effort of humanity. It was supposed that many poor emigrants would die in the new settlement, and leave children unprotected and penniless, for whom provision should thus be made. In 1741 the children, who had been boarded out at different places in the city, were admitted into the buildings, although they were not completed.

Ten years later, in 175 1, Mr. Nicholas Bedgewood was Whitefield's agent at the Orphan House. He was an Englishman, twenty-one years of age, a classical scholar and an accomplished speaker. He embraced Baptist sentiments, and, in 1757, went to Charleston, South Carolina, where he united with the Charles- ton Baptist church, being baptized by Rev. ( )liver Hart, the pastor.

Mr. Bedgewood manifested zeal and talents for usefulness, and was soon licensed to preach by the Charleston church. In 1759, two years after his baptism, he was ordained to the gospel ministry, and, as such, seems to have labored with success, for. in 1763, he baptized a number of the officers and inmates of the institution over which he presided. Among these were Benja-

12 TlIK FIRST BAPTISTS IN THE STATE

min Stirk and his wife, Thomas Dixon, a man named Dupree, and others. These appear to have united with some among the early settlers who were Baptists, and formed an arm of the Charleston Baptist church at the Orphan House. For we learn that Mr. Bed.t;ewood administered the Lord's supper to the Baptists at the Orphan House. The following persons among the early settlers in Georgia, were Baptists : Wm. Calvert, Wm. Slack. Thomas Walker, and Nathaniel Polhill, all of whom were from England excepting Wm. Slack, who was from Ireland. In addition to these there were John Dunham and Sarah Clancy, husband and wife, who came over with Oglethorpe. A daughter of theirs was the mother of Rev. J. H. Campbell, still living, in Columbus, Georgia, an eminent Baptist minister.

Besides these there was William Dunham, whose grandson, Jacob H. Dunham, was a truly pious and evangelical Baptist minister in Liberty county, m the beginning of the present century. He and his wife were the first white persons ever baptized in Liberty county. Wm. Dunham settled on Newport river, where he died in 1756, leaving several daughters and three sons — James, Charles and John.

From Mr. Polhill are descended some of the most worthy Baptists of Georgia, among others, Rev. Thomas Polhill, the authop of a book on baptism ; Rev. Joseph Polhill, his son, a distinguished minister, of Burke county, who died in 1858; and Rev. John G. Polhill, now living, a minister of the fourth generation.

Thonas Dixon returned to England ; Dupree died ; Benjamin Stirk moved, in 1767, to Newington, eighteen miles above Savannah, after marrying Mr. Polhill's widow. And thus it happened that the Baptists at the Orphan House dispersed. The house itself was burned down, and ceased to exist as an insti- tution. Indeed, its establishment in the place where it was built was a great error.

Mr. Bedgewood, himself, moved to South Carolina, where he married and became pastor of the Welch Neck church, on the Pedee river. Benedict, in his history, says : " Some of his posterity I have seen."

A number of Baptists have, however, always existed in the neighborhood of Savannah from its earliest settlement. In 1740, just seven years after the settle- ment of the colony, Rev. Mr. Lewis, of Margate, England, alleged, by way of reproach, that " there were descendants of the Moravian Anabaptists in the new plantation of Georgia." In 1772, several years prior to the war of independence, there were, in the lower parishes of Georgia, not less than forty Baptist families, among whom were fifty baptized church members, who had emigrated from England or removed to Georgia from more northern colonies.

Mention has been made of Benjamin Stirk, who was among the number of those who were baptized at the Orphan House, and who moved to Newington, eighteen miles north of Savannah, in 1767, after losing his first wife. A man of learning and natural ability, he developed into a Christian of great piety and zeal. He soon began to preach, and establish places of public worship not only in his own house and neighborhood, but at a settlement called Tuckaseeking, twenty miles north of Newington, where he discovered a few Baptists. As there was no Baptist cliurch in Georgia, at that time, he connected himself with the Euhaw Baptist church, in South Carolina, of which church the brethren at Tuckaseeking were constituted into an arm, perhaps through Mr. Stirk's instru- mentality. To them Rev. Mr. Stirk preached until 1770, when he finished his earthly course, thus ending the useful labor of a few years. The following year, 1 77 1, the little band of Baptists at Tuckaseeking, hearing that Mr. Edmund Botsford, a licentiate of the Charleston Baptist church, was at Euhaw, South Carolina, sent him an invitation to come and preach to them. Accompanied by Rev. Francis Pelot, pastor of the Euhaw church, Mr. Botsford visited the Tuck- aseeking brethren, and preached his first sermon to them on the 27th of June, 1771.

Born in England, in 1745, Mr. Botsford was early left an orphan. He sailed for the New World, and arrived at Charleston, January 28th 1766. Converted under the ministry of Rev. Oliver Hart, he united with the Charleston Baptist church, and was baptized on the 13th of March, 1767. After a course of pre-

THE FIRST BAPTISTS IN THE STATE. 1 3

paratory study, under the instruction of Mr. Hart, he was licensed to preach in February, 1771. In June he set out on a missionary tour, with horse and saddle- bags, and travelled as far as Euhaw, where he remained preaching for Mr. Pelot until invited into Georgia. His services were highly acceptable to the Tucka- seeking brethren and, at their solicitation, he consented to remain and preach for them a year. But he did not confine his labors to Tuckaseeking, where he soon became very popular. He preached throughout all the surrounding regions, in both Georgia and South Carolina. There were a few Baptists at Ebenezer, a large settlement of German Lutherans, twenty-five miles above Savannah, and Botsford, visiting them, was invited to preach, providing permission to use a German meeting-house could be obtained from Mr. Robinson, the pastor. Mr. Robinson made no objection and referred the applicant to the deacon. The deacon replied, when permission was requested :

" No, no ! Tese Paptists are a very pad people. Dey be^in slow vurst : py and py all men follow dem. No ! no ! go to the minister ! If he says breach, den I giff you de keys."

" The minister says he has no objection, and leaves it with you," was the answer of Mr. Botsford.

" Den take de keys! I will come and hear myself."

It was October ist, 1771 ; and Mr. Botsford preached from Matt. i.\: 13—" I will have mercy and not sacrifice ; for I am not come to call the righteous, but sinners, to repentance." Afterwards the old deacon said : " Dat peen pad poy, put he breach Jesus Christ. He come again and welcome ! "

" Py and py all men follow dem," was the honest German's prediction. Let us see how events warrant it. When uttered, not a Baptist church existed in Georgia ; nor was there more than one ordained Baptist minister in the province. Scattered here and there might have been one or two hundred Baptists. Now, (1881) there are 1,630 ordained ministers, 2,755 churches, and 235,381 communi- cants. At that time there were probably 150 Baptist churches in all the original colonies. There are now (1881), in the United States, 16,600 ministers, 26,000 churches, and 2,200,000 church members. Verily, a little one has become a thousand !

We will now glance at the introduction of Baptist principles into Georgia, in the section of country a little northwest of Augusta, by Rev. Daniel Marshall. On the I St of January, in the same year that Edmund Botsford visited Tucka- seeking, 1 77 1, Daniel Marshall, an ordained Baptist minister, sixty-five years of age, moved from Horse Creek, South Carolina, fifteen miles north of Augusta, and settled with his whole family, on Kiokee Creek, about twenty miles north- west of Augusta. He had been residing for some time in South Carolina, where he had built up two churches, and, while dwelling at Horse Creek, had made frequent evangelistic tours into Georgia, preaching with remarkable zeal and fervor in houses and groves.

We will gaze upon him as he conducts religious service. The scene is in a sylvan grove, and Daniel Marshall is on his knees making the opening prayer. While he beseeches the Throne of Grace, a hand is laid on his shoulder, and he hears a voice say :

" You are my prisoner ! "

Rising, the sedate, earnest-minded man of God, whose sober mien and .silvery locks indicate the sixtv-five vears which have passed since his birth, finds him- self confronted by an officer of the law. He is astonished at being arrested, under such circumstances, " for preaching in the Parish of St. Paul ! " for, in so doing, he has violated the legislative enactment of 1758, which established religious worship in the colony " according to the rites and ceremonies of the Church of England." Rev. Abraham Marshall, in his sketch of his father, published in XX\& Analytical Repository, 1802, says that the arrested preacher was made to give security for his appearance in Augusta on the following Monday, to an- swer for this violation of the law, adding: "Accordingly, he stood a trial, and after his meekness and patience were sufficiently exercised, he was ordered to come, as a preacher, no more into Georgia." The reply of Daniel Marshall was similar to that of the Apostles under similar circumstances, " Whether it be

14 THE FIRST BAl'TISTS IN THE STATE.

right to obey God or man. judge yc ; " and. " consistently with this just and spirited replication, he pursued his luminous course."

We have Dr. J. H. Campbell's authority for it, that after Constable Cartlcdge, satisfied with the security given, has released his prisoner temporarily, to the sur- prise of all present, the indignation which swells the bosom of Mr. Marshall, finds vent though the lips of his wife. Mrs. Martha Marshall, who is sitting near, and has witnessed the whole scene. With the solemnity of the prophets of old, she denounces such proceedings and such a law, and, to sustain her position, quotes many passages from the Holy Scriptures with a force and pertinency which carry conviction to the hearts of many. The very constable himself, Mr. Samuel Cartledge, was so deeply convinced by the inspired words of exhorta- tion which then fell from her lips, that his conversion was the result; and, in 1777, he was baptized by the very man whom he then held under arrest, and whom he led to trial on the following Monday. A North Carolinian by birth, he was at that time just twenty-one years of age. Converted and baptized in 1777, he was for some years a useful deacon of Air. Marshall's church, at Kiokee, and assisted in the constitution of Fishing Creek church, in 1783, and of the Georgia Association in 1784.*

After the interruption caused by his arrest, Mr. Marshall proceeded with the exercises, and, we may well suppose, preached with more than usual boldness and faithfulness. Such a course was characteristic of the man. After his ser- mon, he baptized in the neighboring creek two individuals, relatives of the very gentleman who stood security for his appearan'^e at court.

It is interesting to note that this magistrate. Colonel Barnard, was also after- wards converted, and he became a zealous Christian. Although (in deference to the wishes of his wife) he was never immersed, and lived and died in connec- tion with the Church of l^ngland, yet he was strongly tinctured with Baptist sentiments, and would exhort sinners to flee from the wrath to come. He be- , came a decided friend of Mr. Marshall and of the Baptists, and spoke of them very favorably to Sir James Wright, the Governor. Though somewhat eccen- tric in character, yet he was a good man, and died in a most triumphant manner.

Daniel Marshall, one of the founders of the Baptist denomination in Georgia, was born at Windsor, Connecticut, in ,1706, of Presbyterian parents. He was a man of great natural ardor and holy zeal. Becoming convinced that it was his duty to assist in converting the heathen, he went, with his wife and three children, and preached for three years to the Mohawk Indians, near the head waters of the Susquehannah river, at a town called Onnaquaggy. War among the savage tribes compelled his removal, first to Connogogig in Pennsylvania, and then to Winchester, Virginia, where he became a convert to Baptist views, and was immersed at the age of forty-eight. His wife also submitted to the ordinance at the same tiine. He was soon licensed by the church with which he united, and, having removed to North Carolina, he built up a flourishing church, of which he was ordained pastor by his two brothers-in-law, Rev. Henry Ledbetter and Rev. Shubael Stearns. From North Carolina he removed to South Carolina, and from South Carolina to Georgia, in each State cpnstituting new and flourishing churches. On the ist of January, 1 771, he settled in what is now Columbia county, Georgia, on Kiokee Creek. He was a man of pure life, unbounded faith, fervent spirit, holy zeal, indefatigable in religious labors, and possessed of the highest moral courage. Neither profoundly learned nor very eloquent, he possessed that fervency, earnestness and flaming ardor of zeal, uni- ted with a remarkable native strength of mind and knowledge of the Scriptures which fitted him for a pioneer preacher. From his headquarters in Kiokee he went forth in all directions, preaching the gospel with great power, and leading many to Jesus. By uniting those whom he had baptized in the neighborhood, and other Baptists who lived on both sides of the Savannah river, he formed and

*He commenced preaching in 1789, was ordained by Abraham Marshall and Sanders Walker, and for more than half a century was a zealous preacher of the faith he once persecuted. As late as 1843, at the a^e of 93, he travelled from his home in South Carolina on a visit to Georgia, and after preaching with his usual earnestness, in the very neighborhood where he had arrested Daniel Marshall, seventy- two years before, he was thrown from his horse as he was setting out for home, and so much injured that his death was the result.

THE FIRST I;A1'TISTS IN THE STATE. 1 5

organized the Kiokee church, in the spring of 1772 ; and this was the first Bap- tist church ever constituted within the bounds of Georgia.

The following is the act incorporating Kiokee church, and is extracted from " Watkins' Digest,'' page 409 ; also from the Digest of " Marbury and Craw- ford," page 143. Certain purely formal expressions are omitted: " An Act for /ncorporafing the Anabaptist clnircJi on tlic Kio/ca, in the county of Richinomt .

"Whereas, a religious society has, for many years past, been established on the Kioka, in the county of Richmond, called and known by the name of 'The Anabaptist church on Kioka':

" Be it enacted. That Abraham Marshall, William Willingham, Edmund Cart- ledge, John Landers, James Simms, Joseph Ray and Lewis Gardener be, and they are hereby, declared to be a body corporate, by the name and style of ' The Trustees of the Anabaptist churcli on Kioka.'

" Ami be it further enacted, Tliat the Trustees, (the same names are here given) of the .said Anabaptist church, shall hold their office for the term. of three years ; and, on the third Saturday of November, in every third year, after the passing of this Act, the supporters of the Gospel in said church shall convene at the meeting-house of said church, and there, between the hours of ten and four, elect from among the supporters of the Gospel in said church seven discreet persons as Trustees," etc.

"SEAiiORN Jones, Spea/cer.

" Nathan Brownson, President Senate.

" Edward Tei.fair, Governor.

" December sjdyiySg." »

Its meeting-house was built where now stands the town of Appling, the county- site of Columbia county. Of this church Marshall became the pastor, and so con- tinued until November 2d, 1784, when he expired, in the seventy-eighth year of his age. The following, first published in the Analytical Repository, and taken down by his son. Rev. Abraham Marshall, in the presence of a few deeply afflicted friends and relations, were his last words : "Dear brethren and sisters, I am just gone. This night I shall probably expire ; but I have nothing to fear. I have fought the 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, and that I am His son, and that an eternal weight of glory is mine." To the venerable partner, in all his cares, and faithful assistant in all his labors, who was sitting by his side bedewed with tears, he said, " 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 his son, Abraham, 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 :" and, gently closing his eyes, he cheerfully gave up his soul to God. He attended public worship regu- larly, even through his lingering illness, until the last Sabbath but one before his dissolution, and even until the very morning preceding his happy change, he in- variably performed his usual round of holy duties.

When he moved into the State, he was the only ordained Baptist minister within its bounds. There were very few Baptists in the State, and no organized church. He lived to preside at the organization of the Georgia Association, in October, 1784, when there were half a dozen churches in the State, many Bap- tists, and a good many Baptist preachers. His grave lies a few rods south of the Appling Court-house, on the side of the road to Augusta. " Memory watches the spot, but no ' false marble ' utters untruths concerning this distinguished herald of salvation. He sleeps neither 'forgotten' nor 'unsung;' for every child in the neighborhood can lead you to Daniel Marshall's grave." — Sherwood s Gazeteer of Georgia, iSjy.

After Mr. Marshall's death, Kiokee church, which he founded in 1772, was re- moved from Applington, the county site, four miles north, and a new brick house of worship was erected.

ni.

rilK LIRVOLUTrONAPvY Pl^IMOD.

1772-1794-

(2)

THE REVOLUTIONARY PERIOD.

LABORS OF EDMUND BOTSFORD — VISITS KIOKKE — PREACHES FOR DANIKL MARSHALL—LOVELESS SAVIDGE--HIS CONVERSION TO THE BAPTIST FAITH. BOTSFORD'S LABORS — "THE RUM IS COME" — HE IS ORDAINED — BOTS- KORD'S CHURCH CONSTITUTED IN 1773 — HIS FLIGHT IN 1779 — CAUSES OF THE REVOLUTION — "LIBERTY BOYS " — GEORGIA SPEAKING OUT — CON- DITION OF THE STATE IN 1 772 — A PROVINCIAL CONGRESS ELECTED IN 1775 — IN 1776 IT WAS RESOLVED TO EMBARK IN THE CAUSE OF FREEDOM — GEORGIA IN ACTIVE REBELLION — GEORGIA SUBJUGATED IN I779, AND THE ROYAL GOVERNMENT RE-ESTABLISHED IN SAVANNAH — BOTSFORD AND SILAS MERCER FLEE, BUT DANIEL MARSHALL STANDS FIRM — HIS TRIALS AND LABORS — THE LICENSURE SYSTEM — STATISTICS FROM 1 788 TO T794.

We will now return to the history of Edmund Botsford. He has been labor- ing faithfully at Tuckaseekin.^-, but has by no means confined his labors to that locality. In 1772 he enlarged the sphere of his labors, travelling up and down the Savannah river, and preaching incessantly in both South Carolina and Geor- gia. Through the blessing of the Spirit he made many converts, who were bap- tized either by Mr. Pclot or Mr. Marshall, for as yet Edmund Botsford was but a licentiate. In one of his preaching excursions he visited Augusta, and became the guest of Colonel Barnard, the justice before whom Daniel Marshall had been tried for preaching in the Parish of St. Paul. Colonel Barnard prevailed upon him to go and preach at Kiokee, promising to accompany him and introduce him to Daniel Marshall. Together they went to Kiokee meeting-house, and when they met Col. Barnard said :

" Mr. Marshall, I wish to introduce to you the Rev. Mr. Botsford, of your faith, a gentleman originally from England, but last from Charleston."

After the usual greetings, the following conversation, extracted from C. D. Mallary's Memoir of Botsford, ensued :

" Well, sir, are you to preach for us }" said Marshall.

" Yes, sir, by your leave ; but I confess I am at a loss for a text," was Bots- ford's reply.

" Well, well ! Look to the Lord for one."

The text that suggested itself to Mr. Botsford's mind was the following from Psalms 66:16: " Come and hear, all ye that fear Cod, and I will declare what he hath done for my soul." After service, Mr. Marshall 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 ; however, I hope you will go home with me." - Mr. Botsford did so, and from that time a friendship, which was never dis- solved, existed between the two.

That he might be more at liberty to engage in the evangelistic labors so dear to his .soul, and so useful and needed at that time, Mr. Botsford terminated his engagement with the Tuckaseeking brethren near the close of 1772, and engaged exclusively in missionary work, travelling on horseback as far south as Ebenezer and as far north as Kiokee. His labors were blessed to the conversion of many, during the year 1772. It was during this year that Mr. Botsford, on his way to Kiokee church, where he had an appointment to preach, rode up to the house of a Mr. Loveless Savidge, ten miles northwest of Augusta, to make inquiries con- cerning the road. Mr. Savidge was a member of the Church of England, and, though a pious man, was tinctured with bigotry. To the faith and forms of the

20 THE REVOLUTIONARY PERIOD.

English Establishment he was strongly attached. Having given the necessary directions respecting the road, Mr. Savidge said :

" I suppose you are the Raptist minister who is to preach to-day at Kiokee."

" Yes, sir. Will you go ?" responded Mr. Botsford.

"No; I am not fond of the Baptists. They think nobody baptized but them- selves."

" Have you been baptized .'" asked the visitor.

" To be sure I have — according to the rubric."

" How do you know ?" Mr. Botsford inquired.

" How do I know ! Why, my parents told me I was. That is the way I know," answered Mr. Savidge.

"Then you do not know, only by the iiifoyiiiation of others /" and mounting his horse, Mr. Botsford rode on to Kiokee meeting-house, leaving Mr. Savidge to meditate on the words. How do you kiiozu? His mind constantly reverted to them, and they harassed him continually until, after an investigation of the subject, he became convinced that it was his duty to be immersed. Nor was it long before he was baptized by Mr. Marshall. He used to say, " Botsford's 'How do yoH knon.uf first set me to thinking about baptism, and resulted in my conversion to the Baptist faith." He began to preach the very day he was bap- tized, became one of the many useful licentiates of the Kiokee church, was the first pastor of Abilene (then Red Creek) church, which he was probably instru- mental in founding, in 1774, and of which he was pastor as late as 1790. He became a distinguished and useful minister, intimately connected with early Baptist history in the State, and died about 181 5, when nearly ninety years of age.

To present some idea of Mr. Botsford's labors and the difficulties against which he had to contend, and to show the rude and uncultivated state of society at that time, we will give another incident which occurred in the same year he met Mr. Savidge and set him to thinking, 1772.

He was preaching at the court-house in Burke county. The congregation paid very decent attention at first ; but, towards the close of his sermon, some one bawled out, " The rum is come ! " and rushed out. Others followed, and the sermon was finished to a very small assembly. When Mr. Botsford went to mount his horse, he found many of those who had been his hearers into.xicated and fighting. One old gentleman, considerably the worse for liquor, came up, and taking hold of Mr. Botsford's bridle rein, extolled his sermon in profane dialect, swore that he should come and preach in his neighborhood, and invited him to drink. Declining the invitation to drink, Mr. Botsford accepted the ap- pointment to preach, and rode away. His first sermon was blessed to the awakening of the old man's wife to an interest in her soul's welfare. One of his sons also became religious ; others, to the number of fifteen, in the settlement, were hopefully converted ; and the old man himself became sober and attentive to religion, though he never made a public profession.

The Baptist church in Charleston, hearing of the success that attended the ministry of Mr. Botsford, concluded to call him to ordination. Acccordingly he was ordained March 14th, 1773, Rev. Oliver Hart, of Charleston, and Rev. Francis Pelot, of Euhaw, assisting on the occasion.

During 1773 and 1774 Mr. Botsford's labors were abundant and successful, a large number being baptized by him. Says he, himself:

" In the month of August, 1773, 1 rode 650 miles, preached forty-two sermons, baptized twenty-one persons, and administered the Lord's supper twice. Indeed, I travelled so much this year that some used to call me the flying- preacher."

The following incident occurred on the i6th of July, in that year, at Stephen's Creek, South Carolina. Several candidates came forward for baptism ; but one, a Mrs, Clecker, "did not know that her husband would permit her to be baptized." •

" Is he present in the congregation? " asked Mr. Botsford.

" Yes, sir."

" Mr. Clecker, please come to the table ! " exclaimed the preacher. Mr. Clecker came forward, and proved to be a little German. " I have reason to hope, Mr. Clecker," said Mr. Botsford," that your wife is a believer in Christ, and she desires to be baptized by immersion, but not without your consent. Have you any objection to make, sir .'' "

THE REVOLUTIONARY PERIOD. 21

" No, no I Got forpit I should hinter my vife I She vas one goot vife."

Nevertheless, the little man was enraged at being thus summoned and pub- licly interrogated ; and while the preparations were going on, he vented his wrath privately in swearing and abusing Mr. Botsford.

" Vat ! ax me pefore all de peeble if he might tip my vife I " Of this, how- ever, Mr. Botsford was ignorant. Coming up from the water, after the admin- istration of baptism was all over, and passing through an orchard, he saw the little German, by himself, and leaning against a tree, apparently in trouble.

" Mr. Clecker, what is the matter ? " asked Mr. Botsford. " O, sir, I shall go to de tivel, and my vife to hevin. I am a boor lost sinner. I can't be forgifen. I fear de ground will open and let me down to de hell, for I cursed and swore you vas good for notting. Lord, have mercy on me ! " Afterwards he found peace in believing, and Mr. Botsford had the satisfaction of baptizing him in September, 1773. In November of that year, Mr. Botsford, assisted by Oliver Hart, of Charleston, and Francis Pelot, of Euhaw, South Carolina, constituted those who had received baptism into a church, about twenty-five miles below Augusta. Then styled the New Savannah church, it afterwards assumed the name of Botsford meeting house, but, after the Revolutionary war, the building was moved eight or ten miles to the place now known as Botsford's church, of the Hephzibah Association. It was the second Baptist church constituted in the State of Georgia. In the same year Mr. Botsford married Miss Susanna Nun, of Augusta, a native of Cork, Ireland, who had been baptized by Daniel Marshall, and, in May, 1774, the newly married couple settled on some land, purchased by Mr. Botsford, in Burke county ; but, without allowing the charms or cares of do- mestic life to diminish his activity in his Master's cause. Mr. Botsford, from the tabernacle he had pitched on Brier Creek, started out into the surrounding regions, and preached the gospel with fervor and success. This continued until the spring of 1779, when, after baptizing 148 persons, rearing up one nourishing church, founding two others, and preparing the materials for others, Mr. Botsford hurried from the province, a fugitive, to escape the British and Tories ; for Georgia had just been subjugated and the horrors of the Revolu- tionary war began to be seriously experienced by the settlers.

A glance at the political situation will now give the reader a clearer insight into the general condition of affairs. It is 1774. For many years England has been waging war with the French and Indians. Peace was concluded in 1763; but these wars, undertaken at the request and for the defence of the colonies, had cost the mother country $300,000,000, and on the loth of March, 1764, the House of Commons declared it right and proper to tax America, as a relief in the endurance of this burden, added to the already large national debt. Soon after, the House of Commons voted that it was expedient to tax America, and enacted the celebrated "Stamp Act," on the 2d of March, 1765. This was re- sented strongly by the Americans, who not only refused to use the stamped paper, but destroyed it, and threatened the stamp officers with death. It was at this juncture, after November, 1765, whem the Stamp Act went into operation, that the patriotic society known as " Liberty Boys " was organized.

On he 1 8th of March, 1766, the Stamp Act was repealed, but on the 29th of June, 1767, an act was passed by Parliament imposing a duty on tea, glass, pa- pers and painters' colors, which should be imported into the colonies. This w^as the culmination of disputes on the subject of taxation without representation, which had been raging between the colonies and Parliament for more than a quarter of a century. England contended for her right to raise a revenue. America contended that ta.xation without representation was unjust, and refused to submit to it. James Habersham, President of the Council, in Savannah, a loyalist, but a true patriot, declared that the money proposed to be raised by the Stamp Act was more than Georgians could bear, and would inevitably ruin them. Various causes of exasperation followed in quick succession — among other grievances, no petitionary appeals to Parliament being heeded. In the meantime immigrants are flocking into the country. Four additional parishes are laid off in 1765 between the Altamaha and St. Mary's rivers. In 1766 one hundred and seventy-one vessels were entered at the custom-house. Between the years 1763 and 1773. the exports of the province increased from thirty-five thousand

22 THE REVOLUTIONARY PERIOD.

to six hundred and eight thousand dollars, and the number of negroes in 1773 was 14,000.

The people now determined to speak out for themselves, and in February, 1770, the Georgia Legislature took into consideration the authority to impose taxes and collect duties for the purpose of raising a revenue, and to keep a stand- ing army in time of peace, and to transport persons accused of treason to Eng- land for trial. The House of Assembly, after defining their rights, resolved " that the exercise of legislative power, in any colony by a council appointed during pleasure by the Crown, may prove dangerous and destructive to the free- dom of American legislation — all and each of which the Commons of Georgia, in General Assembly met, do claim, demand and insist on, as their indubitable rights and liberties, which cannot legally be taken from them, altered or abridged by any power whatever, without their consent."

In 1772 the crisis approached. Committees were appointed in all the colonies to decide whether to submit to taxation by the British Parliament, or to make a firm stand in opposition. This is the time when Daniel Marshall and Edmund Botsford are making converts and establishing churches above and below Augusta. At that time so much of the territory of Georgia as was settled by white citizens was about one hundred and fifty miles from north to south, and about thirty miles from east to west, and but thinly populated. It presented a western frontier of two hundred and fifty miles, and had on the northwest the Cherokees, on the west the Creeks, on the South a refugee banditti in Florida, while Governor Wright controlled the King's ships on the coast. The popula- tion of the eastern district of the province was composed of whites and negro slaves — the latter most numerous, the former few in number. While a great majority of the inhabitants favored the cause of the colonists, yet, owing to the surrounding dangers, measures were adopted with cautious circumspec- tion. The year 1774 passed without any decisive demonstrations, although the committees of safety were active and efficient. On the i8th of January a Pro- vincial Congress met in Savannah and elected three delegates to the Continental Congress in Philadelphia, but they did not attend. The Provincial Congress met again July 4th, 1775, and elected five delegates to the Continental Congress. During its session a British schooner arrived at Tybee with 13,000 pounds of powder on board. This was captured by a vessel commissioned by the Pro- vincial Congress of Georgia, and 5,000 pounds of the powder were sent to Wash- ington, and enabled him to drive the British out of Boston. At the meeting of the Provincial Assembly, in January, 1776, the House resolved to embark in the cause of freedom — to resist and be free ; and orders were given to arrest Gov- ernor Wright and his Council. This was done by Joseph Habersham alone, on the 28th of January, in the Governor's own house, where he was left a prisoner on parole; but he effected his escape on the night of February nth. Georgia, in active rebellion, was now in the hands of the Provincial Congress, and re- mained so for three years. On the 29th of December, 1778, Savannah was cap- tured by the British. Sunbury was captured on the 6th of January. The British hastened, conquering as they went, and, about the last of January, 1779, Augusta fell into their possession, and military posts were soon established by them over the most populous parts of Georgia.

On the 3d of March, General John Ash, with 1,700 men, was routed at Brier Creek, in Burke county, by Lieutenant Colonel Campbell, of the British army. On the 4th of March, 1779, the State being mostly reduced by the troops, the royal government was re-established in Savannah, and on the 13th of July, Gov- ernor Wright returned and- entered again upon his gubernatorial duties. The province, almost defenceless, lay struggling ineffectually in the grasp of her conquerors. Dark days for religion followed. Marauding parties traversed the country ravaging, murdering and bearing off victims to the horrible prison ships at Savannah. Imprisonment, exile, confiscation, death and other dreadful calam- ities filled the land with mourning and suffering.

And how fares it with our Baptist brethren ? In the spring of 1779, Edmund Botsford precipitately files into South Carolina and thence into Virginia. Geor- gia is never again his home. Silas Mercer, father of Jesse Mercer, who had settled in Wilkes county in 1775, at the age of 30, and united with the church

THE REVOLUTIONARY PERIOD. 23

at Kiokee, fled to North Carolina. In 1 777 Abraham Marshall also sought safety in flight, in company with Silas Mercer. But Daniel Marshall stood his ground and never deserted his post. Though rapine, violence and bloodshed filled the land with consternation, the perseverance and zeal of this brave soldier of the cross were not in the slightest degree abated. Assisted by a few licentiates who remained faithfully with him, he continued his Christian labors, and, even in those times which tried men's souls, the spirit of pure religion was progressive, and very many were converted to God. Still, but three churches were consti- tuted anterior to the war, and but two that are known, during its progress. The former were, Kiokee, 1772; Botsford's. 1773; Red's Creek. 1774. The latter were Little Brier Creek, 1777; and Fishing Creek, 1782, according to Asplund's Register. There was another Baptist church the name of which is now un- known, situated on Buckhead Creek, in Burke county, of which Rev. Matthew Moore was pastor. During the war its members were scattered, and the church became virtually extinct. After the war Matthew Moore, who was a Loyalist, left the country. About 1787 the fragments of this unknown church were collected together, and by Rev. James Matthews and Rev. Benjamin Davis organized into Buckhead church. The baptizing place of Rev. Matthew Moore, in Buckhead Creek still goes by the name of " The Dipping Ford."

It is said that but few Baptists became Tories. Espousing the cause of liberty from high and holy motives, they had an eye not only to the temporal interests of the land, but to the rights of conscience, the prosperity of their churches and the general interests of the Redeemer's Kingdom. It was because they were such ardent friends of liberty that Botsford and Silas Mercer fled, through fear of the British ; and it was because he was such a staunch patriot and faithful minister that Daniel Marshall clung to his home and to his ministerial duties. No dangers daunted him ; no threats could intimidate him. Once, during the war, when a party of Tories demanded where his horses were concealed, he pre- served an obdurate silence, regardless of the threats and impending death, and nothing but the disclosure made by his wife, unable longer to enduie the tor- turing suspense and anxiety, preserved his life.

From the sketch of his life, written by his son, Abraham, the following is ex- tracted : " No scenes, however, from the commencement to the termination of hostilities, were so gloomy and alarming as to deter my estimable father from discharging the duties of his station. Neither reproaches nor threatenings could excite in him the least appearance of timidity, or anything inconsistent with Christian and ministerial heroism. 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, he commenced and supported so heavy a charge of exhortation and , prayer that, like Daniel of old, while his enemies stood amazed and confounded, he was safely and honorably delivered from this den of lions." From these inci- dents we not only learn the character of Mr. Marshall, but we discover also the trials and dangers amid which he and others of similar disposition maintained the Baptist cause in the early history of Georgia.

Mr. Daniel Marshall was twice married— the second time to Miss Martha Stearns, of Virginia, to whose unwearied and zealous co-operation the extraor- dinary success of his ministry is, in no small degree ascribable. A lady of good sense, singular piety and surprising elocution, she, in countless instances, melted a whole concourse into tears by her prayers and exhortations.

Bold and independent in his methods, superior to local attachments and un- dismayed by danger, Mr. Marshall was capable of the most difficult and arduous enterprises. He went from place to place, instructing, exhorting and praying for individuals, families and congregations, whether at a muster, a race, a public market, the open field, an army, or a house of worship — wherever he was able to command attention ; and the fruits of his astonishing exertions abundantly showed that he was constrained by the love of Christ.

These statements regarding Mr. and Mrs. Marshall have been abbreviated from an editorial by Dr. Henry llolcombe. published in the Analytical Reposi- tory, in 1802, Eternity only can reveal the extent to which the Baptist de- nomination in Georgia is indebted to Daniel Marshall.

He inaugurated a system which largely accounts for the growth of the churches

24 TIIK REVOLUTIONARY PERIOD,

and the number of converts in that early day. This was the licensure of pious and zealous members by the church, and the active exertions to which they, as lieutenants, were incited. Many of these were specially designated " itinerants." Most of the best and most useful ordained ministers passed through these stages of preparation, and when their labors, united with those of regularly ordained ministers, made it advisable or necessary to organize a church in any particular lo- cality, this was done, and the useful and zealous licentiate was ordained and placed in charge of the newly constituted church. This was the course through which Alexander Scott, Sanders Walker, Samuel Cartledge, Silas Mercer, Abraham Marshall, Loveless Savidge, Samuel Newton, Charles Bussey, James Sinims, Michael Smalley, John Milner, William Davis, Jeremiah Reeves, Joseph Baker, Henry Hand, and many others, passed, all of whom became active, able and influential ministers ; and it was thus that converts were made so numerously during and immediately succeeding the war, so that the statistical figures actu- ally astonish us. By an, examination of the records we discover that in 1772 there was one church ; in 1773, two; in 1774, three; in 1777, four; in 1780, seven; in 1782, eight; in 1784, nine; in 1785, eleven; in 1786, fifteen; in iJ^Bj, twenty; in 1788, thirty- three ; in 1789, thirty-five; in 1790, forty-two; in 1794, fifty-three, with nearly four thousand members.

The following short table will give a comparative view at three different periods :

YEAR.	CHURCHES.	MEMBERS	ORD. MINISTERS.	LICENTIATES,
1788	33	2,250	19	12
1790	42	3.2II	33	39
1794	53	3.350	31	13

The figures in the first line are taken from the printed Minutes of the Georgia Association for 1788. Those of the second line are taken from Asplund's Regis- ter of 1790. And those of the third line are taken from the printed Minutes of the Georgia Association for the year 1794, when it convened at Powelton, October 19th, but the table of statistics is incomplete in regard to ministers, both ordained and licensed, and the number of these should be increased, for there were fifty-one ordained ministers in 1791. We feel very sure that there were some Baptist churches in Georgia in 1794 which were not connected with the Georgia Association — seven at least — Asplund's Register being our authority; so that it is, perhaps, proper to put the number of churches in the State, in 1794, at sixty, and the number of members at 4,500.

Another view will give a fair idea of the growth of the denomination : in 1772 there was one church; in 1773, two; in 1774, three; in 1777, four; in 1780, seven; in 1782, eight; in 1784, nine; in 1785, eleven; in 1786, fifteen; in 1787, twenty; in 17S8, thirty-three; in 1790, forty-two; in 1794, sixty, with about four thousand five hundred members.

Our hasty summary of events has given us a few glimpses of civil affairs, deemed proper in order that the reader may bear in mind the condition of the country when Baptist principles first took root in our State, and the difficulties and dangers incurred by our Baptist fathers, in planting and nurturing those principles. From a feeble colony the province has passed through the evils of misgovernment and the calamities of war, to emerge a free State in the Federal Union. We have seen a few scattered Baptists begin to form themselves into churches in 1772 and 1773, '^"d gradually mcrease in numbers, until, in 1794, the churches number sixty or more, with nearly five thousand church members. For ten years the churches have been formed into an Association, which has met regularly twice each year, most of the time, and which has consolidated, strength- ened and established the denomination, giving staunchness to its formation and a correct scriptural character to its doctrines. These churches thus wonderfully increased in numbers and strength, by the active and self-sacrificing labors of our fathers, range up and down the Savannah river, in the eastern portion of the State, within the counties then known^^as Chatham, Effingham, Burke, Rich- mond, Franklin, Washington and^Wilkes.

rv.

GPvOAA'TII AND ORGANIZATIOiN,

1782 1799-

GROWTH AND ORGANIZATION.

PEACE — SAVANNAH AGAIN IN OUR POSSESSION IN JULY, 1 783 — GEORGIA'S DESOLATE CONDITION — BAPTIST MATTERS — FORMATION OF THE GEORGIA ASSOCIATION — VIEWS OF SHERWOOD, BENEDICT AND ASPLUND— " BEGUN IN 1784" — TWO SESSIONS ANNUALLY FOR HALF A DOZEN YEARS— EXTRACTS FROM NEWTON'S DIARY — ALEXANDER SCOTT — SILAS MERCER — SANDERS WALKER — ABRAHAM MARSHALL— EVANGELISTIC LABORS AT THE FOUN- DATION OF THE BAPTIST DENOMINATION IN GEORGIA — JAMES MAT- THEWS— PRECARIOUS TIMES — FORMATION OF THE HEPHZIBAH ASSOCIA- TION, IN SEPTEMBER, I795 — FORMATION OF THE SAREPTA ASSOCIATION, IN MAY, 1799.

It will be well now to pause and take a cursory view of the general situation of affairs, just at that joyful time when the dark clouds of war dispersed and the sun of peace rose and bathed the land in its bright and joyous beams. The defeat of Burgoyne, at Saratoga, and the capture of Cornwallis, at York- town, rendered the war unpopular in England, and it rapidly drew to a close.

Lord Cornwallis surrendered October 19th, 1781. As early as November 30th, 1782, provisional articles of peace were agreed upon, by American and British commissioners at Paris. A motion to suspend hostilities was made in the House of Commons on the 29th of February 1783. A change of ministry and policy occurred, and steps toward the establishment of peace succeeded. The withdrawal of the British forces from America then followed. On the nth of July, 1783, the embarkation of British troops from Savannah began, and, on the same day, Colonel James Jackson, at the head of the colonial forces, marched in and took possession of the State metropolis, which had been in the hands of the enemy for three years, six months and thirteen days. It was not until Sep- tember 3d, 1783, however, that definitive treaties between England, France and America, were finally ratified. Thus success crowned the American Revo- lution, and the glorious but terrible war for independence ended. In the eyes of all Europe the different colonies were free and sovereign States.

But what of Georgia ? The fierce storm passed and left her in a desolated, ravaged, almost ruined condition. Negroes had been stolen and carried off, five thousand departing with the British troops from Savannah. Houses, planta- tions, produce and much other property had been wantonly destroyed by fire. Many widows mourned for the heads of as many families. At least one half of all the property of the State had been destroyed, and society was completely disorganized. Yet recuperation began and progressed, notwithstanding the Indian wars that ensued. Refugees began to return, among whom were Silas Mercer and Abraham Marshall. The former settled in Wilkes county, in 1783, after an absence of six years, spent with Abraham Marshall, mostly in North Carolina. The faithful preaching which had been done by Daniel Marshall and his efficient lieutenants, the licentiates of Kiokee church, began to manifest itself. The Baptists scattered throughout the country, by affinity gravitating towards each other, gradually united, formed churches, and soon began to take measures for the formation of an Association. The first preliminary meeting occurred at Kiokee church, in October, 1784, and five churches were represented : Kiokee, constituted in 1772 ; Abilene (then called Red's Creek, or Reed's Creek), constituted in 1774; Fishing Creek, constituted in 1782; Green-a'ood (then called Upton's Creek), coristituted in 1784; and Botsford (then called Lower or Little Brier Creek;, constituted in 1773. It is admitted that there is a little

28 GROWTH AND ORGANIZATION.

doubt to be attached to the statement that Botsford was one of the churches which united in forming the Georgia Association ; but Dr. Sherwood inclines to that opinion very decidedly.

There were two Brier Creek churches in Burke county, and two in Wilkes county. Those in Burke county existed prior to 1 790, and are called by Asplund, " Head Brier Creek " and "Lower Brier Creek." This latter was constituted in 1773, and is now known as Botsford. Of this James Matthews was pastor in 1788. Those in Wilkes county were known as " Upper Brier Creek, or Brier Creek Iron Works," and " Head of Brier Creek," constituted in 1787. Of these two churches, Wm. Franklin was pastor of the former in 1788 and 1794, and of the latter Joseph Busson was pastor in 1790, and Isaac Bussey was pastor in 1794. The former may have been constituted in 1777, as stated by Mercer, on page 18 of his History of the Georgia Association. Head of Brier Creek church, of Burke county, is probably now Little Brier Creek, sometimes called Franklin's church, and was constituted by Wm. Franklin and Isaac Bussey, perhaps in 1777.

Dr. Adiel Sherwood, in his manuscript history of Georgia, called by Benedict, " Sherwood's Collection of Historical Papers," says : " We begin with the Georgia (Association). This was constituted in May, 1785, at the present location of Applington, Columbia county, then the site of the Kiokee church. Four or five churches united in the formation, and were, probably, Kiokee, Fishing- Creek, Red's Creek (now Abilene), and perhaps Greenwood and Botsford. For several years there were two annual sessions, one in May and one in October."

John Asplund, in his " Annual Register of the Baptist Denomination," pub- lished in July, 1791, says: "Georgia Association, Georgia — This Association began 1784. * * * * * They have two meetings yearly — the first on Saturday before the third Lord's day in May, and the second, the Saturday before the third Lord's day in October — and hold three days."

Asplund was in Georgia in 1790, and visited Abraham Marshall, from whom he obtained his information. Dr. David Benedict visited Georgia to gather ma- terials for his history in 18 10. He says, in a note to his " General History of the Baptist Denomination," in 1848 : "There is some difference of opinion between Mercer and Sherwood as to the date, (meaning 1784, and quoting from Mercers History of the Georgia Association), which I find thus given in my old work. I do not remember how this and some other facts were ascertained ; but am confident that they were communicated by Mr. Abraham Marshall, as I spent some time with him at his own house at Kiokee, in 1810, where his venerable father died. Mr. Asplund visited Mr. Marshall twenty years before, to whom he gave the same account as to date of this body, as appears by his Register for 1790."

Now let us see what Dr. Sherwood says, in his original manuscript history, which has been kindly placed in our possession by the American Baptist His- torical Society, having been deposited with that Society by Dr. Benedict himself.*

•'Rev. Jesse Mercer puts the date in 1784, in his History of the Georgia As- sociation, and is guided by Asplund and Benedict. The first visited Abraham Marshall, to procure materials for his Register, about 1790; the last " |did so to gather] "materials for his History of the Baptists about 181 1." | It was really in 1810.] "The reasons to be assigned are conclusive with the author that Mr. Marshall must have forgotten the date." [Dr. Sherwood now gives the follow- ing three reasons why he thinks the first session of the Georgia Association was held in May, 1785 :]

"I. In 1793 Mr. Marshall sends Dr. Rippon, of London, manuscript Minutes of the body for 1785-6-7-8 and 9.

"May 1 5th and i6th, 1785. This Association met at Kiokee, and consisted of only five churches."

"October 20th, 1787. Sixteen churches met at Greenwood. The increase was 600. 1,402 in all."

*NoTic. — These manuscripts were loaned to J. H. Campbell by Adiel Sherwood, and have been mostly preserved verbatim in his " Georgia Baptists," which fact should heighten our opinion of that very valuable work. Dr. Sherwood carries the history to 1S35 or 1S40.

GROWTH AND ORGANIZATION.

29

"October, 1788, at Clark's Station — 2,223 members. — Rtppon's Register."

" It would seem that if there had been a meeting prior to 1785, Mr. Mercer would also have given an account of it.

"2. On the 1 8th of May, 1785, Rev. Dr. Furman, then residing at Society Hill. South Carolina, writes Mr. Marshall, and this is an extract of his letter :

" ' But I have not been able to learn whether any plan has been fallen upon, among you, for cultivating union and improvement among your churches.'

" ' It appears to me desirable that all the churches in this State and Georgia should be united in Association.' He then invites Mr. Marshall to attend the Charleston Association next fall, and gives notice of the time and place of its session."

" If the Georgia Association had been formed in 1784, would Dr. Furman, who did not reside more than one hundred miles distant from Kiokee be ignorant of it up to May ist, 1785 ?

In the Charleston Minutes for 1785 is this record:

" Rev. Silas Mercer and Peter Smith appeared as messengers from the Georgia Association, lately formed, and were cordially received."

"3. In December, 1837, the author had a conversation with the Rev. Samuel Cartledge, who was present at the formation of the Association, and the sub- stance of his narration is as follows : He thought it was in the fall of the year, but remembers that a Remonstrance was agreed on, against an Act of the Legis- lature for the support of religion. An Act was passed at Savannah, February 3 1 St, 1785, and is recorded in Manuscript Volume B., p. 284, in the Secretary of State's office, Milledgeville. Some of the features of the Act : " Thirty heads of families " might choose a minister " to explain and inculcate the duties of religion."

" Of the public tax paid into the treasury, four pence on every hundred pounds, valuation of property should be deducted and set apart for the support of religion. ' The mode of choosing the minister shall be by subscription of not less than thirty heads of families, which shall be certified by an assistant judge and two magis- trates, on which the Governor shall give an order to the treasurer to pay out the money for the minister's support. All the different sects and denominations of the Christian religion shall have free and equal liberty and toleration in the ex- ercise, etc' "

" Among old papers in the Marshall family is a copy of a Remonstrance sent to the Legislature by the Association at its formation. It begins thus : ' To the honorable the Speaker and General Assembly of Georgia, the Remonstrance of the Baptist Association, met at Kiokee meeting-house, i6th May, 1785, showeth.'"

" This Remonstrance was carried to the ne.xt session of the Legislature by Silas Mercer and Peter Smith, and the act complained of was repealed.

" Mr. Cartledge remembers, too, that Alexander Scott was Moderator at this session, and that Mrs. Marshall, then a widow, grieved that her husband (as usual) was not in the chair; but Daniel Marshall died Novernber 2d, 1784, and it is not likely that a session would have been held later in the season."

To all of this Dr. Benedict, in a foot note to the edition of his History, pub- lished in 1848, says justly: "Mr. Sherwood's arguments are plausible, and as there were no records to refer to, it would not be strange if Mr. Marshall was mistaken in a year. Again, as they [the Associations] met at first twice a year, and as old bodies, formed as this was, generally had preparatory meetings, and grew into an Association in an informal manner — so it inig/it /laTe been in this ease. Under these circumstances it is not strange that there should be a dis- crepancy of a year in collecting materials so loosely thrown together."

Doubtless this passage conveys the real truth in the matter, and we may rea- sonably conclude, with Asplunci, in his Register of 1790, that the Georgia Asso- ciation " was begun " in October, 1784. by a preliminary or preparatory meet- ing, at which Daniel Marshall presided, and the Association was formed and named, but at which no regular business was transacted. On the 1 5th of the following May, the first regular meeting occurred, and Daniel Marshall hav- ing died meanwhile, Alexander Scott was elected Moderator.

As to Daniel Marshall, his son tells us that he attended public worship regu-

30 GROWTH AND ORGANIZATION.

lady until the last Sabbath but one before his dissolution on the second of No- vember, 1784.

All this accords with Samuel Cartledge's recollection, that the Association was formtd in the fall of the year, and yet, that its Jirs/ tnceting was after the passage of an Act of the Legislature against which the Association remonstrated ; for the Act was passed in February, 1785, and the Remonstrance was adopted in May of that year. It should be remembered that a similar course was pursued by the Sarepta Association. The delegates from the eight churches dismissed by the Georgia met at Shoal Creek meeting-house, in Franklin county, in May, 1799, formed an Association and named it the Sarepta, and, in October of the same year, the Association held its first session, at Van's Creek meeting-house, Elbert county.

Dr. Sherwood expresses it as follows: "In May, 1799, the brethren met at Shoal Creek, Franklin, to confer about forming a new Association, having obtained letters of dismission of the Georgia, the preceding October. In the fall they met again, at Van's Creek, Elbert, and adopted the Constitution and Decorum of the Georgia, and sent messengers to the Georgia — Wm. Davis and G. Smith."

The Doctor himself appears to accept this conclusion as to the date, for he says, in the third edition of his " Gazetteer of Georgia," published at Washing- ton city, in 1837: "Through the instrumentality of Mr. Marshall, and other ministers, the Georgia Association was constituted at Kiokee, at Columbia court-house, in 1784," making the number of churches five. In the interval between October, 1784, and May, 1785, it is not likely that Dr. Furman would hear of the preliminary meeting.

It should be borne in mind that until 1790 the Georgia Association met twice a year — in May and October. In May, 1785, it met at Kiokee, but where it met in October we now know not. In May, 1786, the body held its session at Fish- ing Creek, Wilkes county. It convened at Whatley's Mills (now Bethesda church), in May, 1787, and in October of the same year it assembled at Green- wood. It convened at Kiokee in May, 1788, and at Clark's Station in October. Long Creek entertained the convention in May, 1789, and Whatley's Mills in October. The session was at Botsford's (Brier Creek), in May, 1790, and at Abilene in October, 1790, when the Association adjourned to meet at Van's Creek, in October, 1791, abandoning semi-annual sessions.

A few extracts from the Diary of Rev. John Newton, the grandfather of Mr. John H. Newton, of Athens, and brother of sergeant Newton, of revolutionary notoriety, will show something of the spirit of the Association in that day. He was the pastor of Providence church, Jefferson county.

" Saturday, May igth, lySj. — Started early (from Silas Mercer's), and got to the Association in good time. Brother Bussey preached —after him, brother Cook preached. Letters from the churches were lead.

" Sunday, May 20th, ijSy. — Sermons preached by Peter Smith, Jeremiah Walker .and Abraham Marshall. Several others exhorted.

" Monday, May 21st. ■ — The Association sat on business. Several ministers preached to the people in the woods ; the power of God was present to heal. Brother Jeremiah Walker preached on baptism. Silas Mercer baptized brother Thomas. Lively times."

" Tuesday, May 22d.—A.i\.tr singing, praying and exhorting, we parted in peace and great love."

This meeting was held at Whatley's Mills (Bethesda).

" Saturday, Afay 2jtk, lySS. — I came to the Association (at Kiokee) and found many of the ministers here. Sanders Walker preached. Letters were given in from near twenty churches. Silas Mercer was chosen Moderator, and Jere Walker, clerk. All things done decently and in order.

" Saturday, October iStli, ijSS. — We came to the meeting-house at Clark's Station. Vast multitudes gathered. Heard preaching. Read letters ftom the churches.

" Sunday, October igth. — Heard several sermons.

"Monday, October 20th. — Went on business. Brother Hutchinson was

GROWTH AND ORGANIZATION. 3I

received as a helper ; several other ministers received as helpers. List of dele- gates called. (Jiiery broua^ht in : What is Christian perfection ? Answer God's children are perfectly justified before God, by the imputed righteousness of Christ, although they are imperfect in their sanctification."

" Saturday, May /6i/i, ijSg. — Went to Association at Fowler's meeting-house (Long Creek). Brother Tinsley preached on " My grace is sufficient." Inter- mission. Large congregation.

"Afternoon. — Brother Cleveland preached. Brother Hutchinson gave an exhortation how God can love his people from eternity and yet condemn them in convictions. Election proved by one being struck under convictions and others left unconcerned as they were before."

" Satitriiay, May i§ih, ijgo. — Came down to the place of the Association, and found a large number of people.

" Sunday, May i6t/i. — Brother Matthews preached from 2d Corinthians, 6:20: ' Now then we are ambassadors for Christ.' Brother Holcombe's text, Psalm 126:3 • " The Lord hath done great things for us, whereof we are glad.' Brother Marshall's text : ' And this man shall be the peace when the Assyrian shall come into our land.' Brother Silas Mercer preached on brother Marshall's text.

" Monday, May i-jih, i/QO. — Letters from other Associations read. Appointed brethren Marshall, Mercer, Newton, Donald, Bussey and Sanders Walker, as a committee to prepare rules of Decorum, and present them at the next Asso- ciation."

This, perhaps, refers to the articles of Faith and rules of Decorum adopted in 1791.

" Monday, October i8tk, IJQO, — Met early. Several ministers preached in the woods, at the stand. We sat on business and broke up before night, all in peace and love. Next Association to be on Saturday before third Sabbath in October, at Van's Creek."

Rev. John Newton came to Georgia from South Carolina, soon after the Revo- lution. Dr. B. Manly, Sr., in his history of the Charleston Baptist church, mentions him as a minister and a member of that church. He died soon after , the session of the Georgia Association in 1790. The brother, John Cleveland, / to whom he refers in the Diary, resided in South Carolina, but preached a great ' deal in Georgia.

In November of 1784, the spirit of the venerable Daniel Marshall took its flight to the realms of glory, but he had a worthy successor in his son Abraham, who tied to North Carolina with Silas Mercer, in 1777, and returned six years after. Among the other most noted ministers at that time was Alexander Scott, who must have been a very useful and efficient preacher, though deficient in education. He was Moderator of the Association in 1785. Afterwards he moved to South Carolina, becoming pastor of the Black Swamp church, and subsequently removed to Mississippi, of which State a son of his became gov- ernor. There was, also, Silas Mercer, who, about 1775, was baptized by Alexander Scott, uniting with the Kiokee church, by which he was licensed to preach. In fact, he began to preach immediately after his baptism, stepping from the water upon a log, whence he addressed the assembled multitude.

Born in North Carolina, February, 1745, he was raised an Episcopalian. After reaching manhood he experienced a saving change, but not until after he married and moved to Georgia did he became thoroughly convinced of the propriety of believer's baptism; then he was immersed. Before his death he was justly regarded as one of the most exemplary, useful and pious ministers of the South- ern .States. Vet he was not distinguished for literary attainments. He was, however, very zealous, and was instrumental in establishing several churches by his faithful labors. In him the lively Christian and able minister of the New Testament were happily united, and he should be classed among the fathers and founders of our ministers and churches.

Twenty-two Baptist churches in Wilkes county alone, were constituted and built up I)etween the close of the war and the year 1790, mainly through the labors of Silas Mercer, assisted by Sanders Walker, John Millner, Sr., a licen- tiate and a powerful exhorter, Jeremiah Reeves, Sr., Matthew Talbot, William

/

32 GROWTH AND ORGANIZATION.

Davis, Peter Smith, William Franklin and James Matthews. All of these, except, perhaps, John Millner, Sr., and Jeremiah Reeves, Sr., were pastors of churches in Wilkes county before 1790, and several of them were licentiates of Kiokee church. Among them Silas Mercer towered both as a preacher and a man of devotion, religious enterprise and indefatigable labors. He established an academy, which offspring of his benevolence, though presided over by James Armor, mouldered into non-existence soon after Silas Mercer's death, in 1796, for want of pecuniary support. The worthy founder of it, however, as such, and as a powerful preacher and advocate of the doctrines and ordinances of the Gospel, shall be embalmed in our memories and immortalized in our annals. Semple tells us that he seldom talked on any subject except religion ; that in countenance and manners he had, considerably, the appearance of sternness ; and that he was indefatigable in maintaining his opinions.

Sanders Walker, perhaps the first Baptist preacher ordained in Georgia, was one of the most useful ministers in that section of the State. Born in Virginia March 17th, 1740, he was, before conversion, of a turbulent and most unmanage- able temper; but, after transforming grace did its work upon him, he was dis- tinguished for the meekness and gravity of his deportment, and the tiieek Sati- ders Walker was the sobriquet applied to him. He began to preach in 1767, in South Carolina, but moved, first to North Carolina, and then, in 1772, to Georgia, where, as a licensed preacher, he united with the Kiokee church. His own ordination must have taken place anterior to May 20th, 1775, for on that day he and Daniel Marshall ordained Abraham Marshall. He labored mostly in Wilkes county, where he resided, and, in all likelihood, was mainly instru- mental in the constitution of Fishing Creek church, in 1782 or '83, of which he was the pastor as late as 1790. In 1803 he was pastor of County Line church ; and in 1805 he finished his course with joy, in the 65th year of his age.

Allusion has been made to Abraham Marshall, the son and successor of Daniel Marshall. It is a matter of great doubt if any of our religious sires who lived during and just subsequent to the Revolutionary war, are entitled to the exalted credit due to Abraham Marshall. Though an uneducated man, he ac- quired a surprising command of language. It is stated that he never enjoyed forty days of regular schooling in his life ; for, born at Windsor, Connecticut, April 23d, 1748, he was a mere boy when his father moved with his family as a missionary to the Mohawk Indians, near the head of the Susquehanna river. He therefore had no opportunities for obaining an education, and used pleas- antly to excuse his own want of cultivation by saying : " I was born a Yankee and raised a Mohawk." But he had religious training, real natural ability, elo- quence, the most zealous earnestness, and genuine piety. He had decision of mind and strength of character, and his soul burned with love for sinners. For thirteen years in succession he went through the wilderness, in all directions, as an itinerant, preaching and spreading among the early settlers the good news of salvation by the Cross. His conversion took place about 1770, at the age of twenty-two, when his father lived in South Carolina. He united with the church, was baptized in the Savannah river, and immediately began to preach. In 1775 he was ordained at Kiokee church, but continued his itinerant labors with unabating zeal, even during his flight to North Carolina, until the death of his father, in 1784, when he assumed the pastorate of Kiokee church. Not even then did he discontinue altogether his itinerating labors, but during the whole course of his ministry, down to 18 19, when his death occurred, he indulged in the work dear to his soul — itinerating ; and his praise was emphatically in all the churches.

All through life his orderly deportment gave strong and conclusive testimony of his piety, and his unabating labors bore witness to his abounding zeal. In doctrine he was moderate and sound. In the church he was tender and submis- sive ; in his family, soft and indulgent. He was a nursing father to young min- isters and doubting Christians, and with solemn prayer and sweet words of en- couragement ever comforted the sick and needy. For fifty years he preached faithfully, lived consistently and labored zealously ; and when, at 4. o'clock, on the 15th of August, 1819, the summons, "Come up higher," was received, he

GROWTH AND ORGANIZATION. 33

said to the mourninc^ and weeping friends and relatives at his bedside, " The time of my departure has come. I have fought a good fight ; I have kept the faith ; therefore there is laid up for me a crown of righteousness which my glorious Lord has prepared for me ! " Then he gathered up his feet in his bed, like Jacob of old, and fell asleep in Jesus. Perhaps, more than any of our early Baptists, he was noted for his itinerant labors. The condition of the country required such labors, and he rendered them willingly and joyfully.

Thus it was that our Baptist fathers laid the foundation of our denomination in the State — by persevering, self-denying, self-sacrificing labors, almost disre- gardful of home-ties, certainly despising danger and fatigue, and unweariedly, incessantly, faithfully planting the cross in the dark places of the wilderness, with a zeal truly apostolic. Among them was James Matthews, Sr., whose history will bring into view again the old Botsford meeting-house, in Burke county. He was born in Virginia, October 15th, 1755, but raised in South Carolina, and ex- perienced a hope through grace in his seventeenth year, when he was baptized, and united with the church on Little Rivei". In 1782 he moved into Georgia and united with the Red's Creek (now Abilene) church, Columbia county, of which Loveless Savidge, the whilom sheriff who arrested Daniel Marshall, was pastor. Gaining the approbation of his brethren as a licentiate, he was called to ordination, and came under the imposition of hands by a presbytery com- posed of Loveless Savidge, D. Tinsley, Sanders Walker, and Abraham Marshall, in 1785. Filled with a fervid zeal in the Lord's service, and with an ardent love for the souls of men, he went forth as a missionary of the cross, and soon ac- quired general esteem. The first church which secured his services was on Brier Creek, in Burke county, and was the same founded by Edmund Botsford, in November, 1773. During the war it had dwindled away, and had nearly be- come e.Ktinct ; Dut, under the ministry of James Matthews, it woke to new life and sprang into a vigorous existence, as the result of his labors. In less than one year seventy new converts were added to its membership by baptism. The good work spread out far and wide. Two other churches, Buckhead and Mob- ley's Pond, now Bethlehem, both in Burke county, were constituted, and the foundation was laid of a third, which was afterwards built up, now Rocky Creek, Burke county. For the benefit of his health, Mr. Matthews moved to Wilkes county, where he continued until his death, in 1828, preaching to various churches and baptizing many converts. He was a member of the first General Committee, in 1803, and so continued for a number of years.

All these, and many more devotedly pious, earnest-minded, laborious and self-sacrificing men, were the Baptist ministers who, previous to, during, and just subsequent to the Revolutionary war, by their extraordinary zeal and ability, laid the foundation of the Baptist denomination in Georgia. They were men who, regardless of pecuniary reward, and impelled by an ardent desire to warn others to Ike from the wrath to come, preached wherever God gave them an opportunity to deliver the gospel message, whether in the rough settler's cabin, or in rude log meeting-houses, or beneath the spreading branches of the forest trees. The Holy Spirit's blessing accompanied their labors, hundreds were con- verted to God, and many Baptist churches were constituted in what was then a wilderness. In some respects it was worse than a wilderness, for the gospel was preached and churches were founded when men were compelled to carry guns to church and set sentries to watch during divine service, in order to pro- tect themselves from predatory Indians. Even the plantations were cultivated in succession by armed squads of men, who posted sentinels to preserve them- selves from surprise while so engaged. Frontier forts were built for the protec- tion of the settlers, into which the women and children would be gathered while the men were banded together working the farms ; and sometimes it happened that these forts would be attacked by the Indians during the absence of the men. Their repulse devolved upon the few brave and discreet men left for the pur- pose, assisted by the women, many of whom were good marksmen, and un- daunted by danger. This state of affairs, owing to white encroachments on what the Creeks considered their lands, continued until the middle of the year 1796, when, after a formal treaty with Creek Indians near Muskogee, near the St. Mary's river, depredations which had prevailed on the frontier ceased ; but

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34 GROWTH AND ORGANIZATION.

the Federal power was requisite to enforce the State title to all the lands east of the Chattahoochee, which was effected after many years.

We have already seen how rapid was the increase of the denomination. At the session of the Georgia Association for 1794, which met at Powell's Creek meeting-house, near Powelton, on Saturday, the 19th of October, several churches moved, in their letters, for a division of the Association. There were, really, fifty-six churches in the Association, but four of them, with a total of 325 members, were South Carolina churches, which, about that time, obtained letters of dismissal, to join the Bethel Association, in that State.

The following was the action of the Georgia Association, in response to the letters requesting a division : " Agreed, that all the churches in the lower part of our union who see fit to form another meeting of this nature, have our consent ; and that the one be called ' The Upper District Georgia Baptist Association," and the other ' The Lower District Georgia Baptist Association.' The first meeting of the Lower District Association to be Saturday before the fourth Lord's day in September, at Buckhead Davis' meeting-house. The brethren, John Thomas, Jeptha Vining and Silas Mercer to attend as messengers. The meeting of the Upper District Association to be at the Kiokee new meeting- house, on Saturday before the third Lord's day in October, which Association is to hold the present constitution and records."

Silas Mercer was appointed to preach the Association sermon, and Saturday be- fore the fith day in December was set apart as a day of fasting, humiliation and prayer.

I'he meeting appointed in September, 1795, took place; eighteen or twenty churches sent delegates, but, counting the South Carolina churches, twenty-two actually separated from the Georgia Association ; but the name assumed by the new Association was HcpJizibah, and delegates from its first session, in Septem- ber, 1795, attended the meeting of the Georgia, in October of the same year, car- rying their printed Minutes. See Mercer's History of the Georgia Baptist Asso- ciation, page 34, which says that the Georgia Association contained thirty-two churches in 1795, of which two were newly constituted. In 1794 the Associa- tion contained fifty-six churches, of which four were in South Carolina. Twenty- two, then, must have withdrawn, among which was the colored church, at Sa- vannah, which then contained 381 members, their pastor being Andrew Mar- shall. Eight other churches obtained letters of dismissal from the Georgia Association in 1798; and, in May, 1799, delegates sent by these churches met at Shoal Creek meeting-house, Franklin county, and formed a new Association, designated tjie Sarepta. This Association held its first session at Van's Creek meeting-house, Elbert county, in the same year. The next session was held in October, 1800, with Millstone church, Oglethorpe county, and letters from nine churches were read. Thomas Gilbert was elected Moderator, and William Davis, Clerk. Five other churches united with the Association, making nine in all, with a membership of 797.

Thus we have hastily traversed a period of more than half a century. We have discovered the introduction of Baptist sentiments into the State; have wit- nessed the foundation of the first Baptist churches ; have watched the indefati- gable and self-sacrificing labors of our pioneer Baptist fathers ; have beheld the gradual influx of faithful laborers and the increase of Baptist churches ; and now, at the close of the century, three flourishing Associations exist, while Bap- tists, by thousands, stretch from the Cherokee country on the north to the Atlantic on the south, occupying about one-third of the present territory of the State. We have seen the glorious sunshine of peace succeed the lurid gleams of war, and have beheld the desolation and destruction in the track of Bellona's car. We have obtained a partial view of old-time Baptist methods of procedure at our Associations ; have learned by what labors and sacrifices our fathers laid the foundation of our denomination in Georgia ; have had glimpses of the lives and characters of a few of the more prominent ones ; have settled the foundation- period of the two first Associations formed in the State ; and have reached the beginning of the new century, in which the Georgia Baptists, under new leaders and new methods and measures, enter upon a career of prosperity and useful- ness, marred, nevertheless, by mistakes and dissensions superinduced by the infirmities incident to human nature.

V. TnE P( )^A-ELTON C;ONn<:RENCES.

1800-1803.

V.

THE POWELTON CONFEPxENCES.

THE GENERAL ASPECT OF AFFAIRS — THE CONDITION PEACEABLE AND PROS- PEROUS— BUT ZION LANGUISHING — THE FIRST STEP UPWARD — HENRY HOLCOMBE — JOSEPH CLAY — C. O. SCREVEN — JESSE MERCER— THE GRAND " DEPARTURE "^-THE MEETING OF 180I — THE SECOND CONFERENCE IN 1802 — THE REPORT ADOPTED — RESULTS — INCIDENT IN THE LIFE OF MER- CER— SAVANNAH ASSOCIATION CONSTITUTED IN l8o2 — ITS ACTION IN REGARD TO THE POWELTON CONFERENCE — THE FIRST GENERAL COM- MITTEE— ACTION OF THE COMMITTEE — THE RELIGIOUS CONDITION IN 1803 — ORIGIN OF BAPTIST INTERESTS IN SAVANNAH — A CHURCH ORGAN- IZED IN 1800 — THE ESTABLISHMENT OF COLORED BAPTIST CHURCHES IN SAVANNAH— AND A BRIEF ACCOUNT OF THEM. «

We have now reached the be,q;inning of a new century. New men are coming on the stage of action, and new measures begin to excite attention. Hitherto the period has been a formative one ; henceforth a period of growth and progress occurs. A class of ministers equally pious and zealous, and in some respects more cultivated, are stepping upon the scene.

A brief view of the denominational labors of the day, and of the general aspect of affairs, as well as of the political " situation," will enable us to advance more intelligently upon our historical journey.

Louisiana and Florida, ceded to France by Spain October ist, 1800, have been purchased from France by the United States, for about $16,000,000. On the 20th of December, 1803, General Wilkinson, and a large body of emigrants, took formal possession of New Orleans. Georgia's claim to all the land between the Chattahoochee and Mississippi rivers, obtained by treaty with the Indians at Augusta, in November, 1763, had been sold to the United States, in 1802, for one and a quarter million dollars, the general government guaranteeing to Geor- gia a title from the Indians to all lands in the State east of the Chattahoochee, and especially of the lands lying between the Oconee and Ocmulgee rivers.

On the 1 6th day of May, 1795, Louisville, in Jefferson county, became the capital, and so continued until 1804. The State Constitution was revised in 1799, by a Convention of which Jesse Mercer had been elected a member, and in which he took a prominent part. The section on religious liberty was written by him.

By a treaty with the Indians, in 1796, the United States had put an end to Indian depredations in Georgia, and in 1800 the population of the State was double what it had been in 1790. In the beginning of the new century, she con- tinued to e.xtend her population by laying off and steadily but quietly settling new counties. Towns and villages sprang up in the wilderness. In 1803 the county of Baldwin was laid off, and a site for the town of Millcdgeville was selected by commissioners appointed by the Legislature, with a view of making it the capital of the State, as soon as the proper buildings could be erected. These were completed in 1807, in which year Milledgeville became the seat of government. Thus, at the beginning of the century, the general domestic con- dition of Georgia was peaceable and prosperous.

While the dying century beheld the State and its material interests advancing prosperously, it witnessed a discouraging condition in the spiritual interests of

38- TIIK P()\VELT(1N CONFERENCES.

the country, and of our denomination in the State. Several of our most able and active ministers were removed by death, and by their loss others were un- nerved for designs of extensive usefulness. With few exceptions, the harps of surviving colleagues hung neglected on the willows. Learning drooped, religion appeared in mourning, and viperous infidelity, with elevated head, menaced Christianity with venomous fangs. These unpropitious circumstances exerted a chilling inlluence throughout all our churches. The interests of Zion languished and appeared " ready to die." This was the more humiliating to intelligent Bap- tists, as they enjoyed no means of securing an active and sympathetic co-opera- tion, by the denomination, in any design intended to promote the interests of religion, learning or benevolence, and therefore they appeared insignificant or contemptible to opponents.

At this juncture a step was taken which resulted in that denominational sym- pathy and co-operation which summoned into action the best talent of our de- nomination in the State, and which, by uniting the energies and benevolent ten- dencies of the brotherhood, has called into being our Convention, with all its educational and benevolent enterprises, and has elevated our denomination to the proud position it now occupies. This step was the appointment by the Georgia Association, in October, 1800, of a meeting to be held at Powelton, May 1st, 1 80 1, to confer as to the best means of reviving the religious interests of the churches. In the concoction of the scheme an intelligent observer cannot but discern the pious benevolence of Jesse Mercer, although it may be that Dr. Henry Holcombe, of Savannah, was connected with the movement in some way. He had been a resident of our State for one year only, but had already caused the constitution of a white Baptist church in Savannah, and it is not to be doubted that he longed to see the energies of our growing denomination arouseti and combined ; and when events gradually matured, his powerful and cultivated mind made him a leader and organizer, a master-spirit among first-class men. Dr. Henry Holcombe was an extraordinary man. Born in Virginia in 1762, he became a cavalry officer in the revolutionary war before he was of age ; and, converted at twenty-two, he preached his first sermon to his own command, while seated upon his horse. Raised a Presbyterian, he was led to adopt Baptist principles by investigating Scripture ; and when convinced of the propriety of immersion, he rode twenty miles on horseback to propose himself as a candidate for immersion to a Baptist church. He was the means of the conversion of bis own wife and her brother and mother, baptizing all of them, as well as his own father, who renounced Pedobaptist sentiments. He was a member of the South CaroHna convention which approved the constitution of the United States ; and, while pastor of the Euhaw Baptist church, South Carolina, and residing at Beaufort, was called to Savannah. He was a man of commanding personal appearance, of unusual intellectual powers and of grand eloquence. Mainly self-taught he attained a high degree of culture, and though he resided in the State about twelve years only, he left his impress on it inefTaceably. The peni- tentiary system of Georgia was of his suggestion. He was the originator of the " Savannah Female Asylum." He published the first religious magazine in the South, a periodical called The Analytical Repository ; and with it he did much to arouse the dormant energies of Georgia Baptists and unite their efforts in great benevolent enterprises. The academy established at Mount Enon, in Richmond county, was a child of his brain, and as long as he remained in the State, it nourished. A strong advocate' of missions and of education, he gave them the benefit of his powerful pen and eloquent voice, and as a member, and, for a time, as president of the " General Committee " and board of trustees for Mount Enon College, he wielded great infiuence and labored, with astonishing vigor and capacity, for the Baptist cause during the first decade of the century. Undoubtedly he stood prii/nes inter pares.

Another noble mind developed by the exigencies of the time, and sent by God to help usher in the dawn of a brighter day for the Baptists of Georgia, was Hon. Joseph Clay, a man who stood pre-eminently distinguished for his talents, virtues and piety. He was the son of Colonel Joseph Clay of the revo- lurionary army, who, as a " Son of Liberty," was on the committee which drew

THE POWELTON CONFERENCES. 39

up the resolutions relating to the grievances of which the Colonies complained in 1774, and who was a member of the Council of Safety, in 1775, and a mem- ber of the Continental Congress from 1778 to 1780, besides filling many other important offices. Converted under the ministrations of Dr. Holcombe, Joseph Clay, Jr., renounced Episcopalianism and became a Baptist. At the time of his conversion he was District Judge of the United States for the District of Georgia, but nobly yielding to what he conceived to be the voice of duty, he exchanged the judiciary bench, in 1802, for a name and a place in our communion as a minister of the gospel. He was a leading member of the convention which formed the revised constitution of 1798, and the original draught was carefully prepared by him. Liberally educated, he was graduated at Princeton with the highest honors of his class. He was a most persuasive orator, a refined gentle- man and an humble Christian. A native Georgian, he was born in Savannah, August 1 6th, 1764; was baptized and licensed to preach in 1802, and ordained in 1804, by Dr. Furman, Dr. Holcombe and Rev. Joseph B. Cook, pastors of the Charleston, Savannah and Beaufort Baptist churches. After that time he travelled and preached in different parts of the United States, in the employ of the General Committee, and, in September, 1806, was invited to succeed Dr. Stillman as pastor of the First Baptist church of Boston. He accepted, so far as to consent to spend one year with the church, and was installed August 3d, 1807. In November, 1808, agreeably to his engagement, he sailed for Savannah, expecting to return in the spring ; but finding his health seriously declining, he obtained a dismissal from his pastoral charge in October, 1809, and did not return to Boston until December, 1810. On the nth of January, 181 1, he expired, after a long and tedious illness, in the 47th year of his age. The follow- ing in regard to him, from the pen of Dr. Henry Holcombe, was written at Savannah, in 1806, to Rev. Dr. Baldwin, of Boston:

" From early life he was distinguished by genius, docility and great amiable- ness of disposition and behavior. In morals, learning and politeness, he has always been distinguished among the most moral, learned and polite of his acquaintance. As a son, a brother, a husband, a parent, a master, a neighbor, a citizen and a friend, he is spoken of in this State in the most respectful terms. For acuteness of research, undeviating rectitude and manly eloquence, he has been much celebrated by his best informed acquaintance, in the capacities of a lawyer and a judge. As a gentleman of property, he is nobly distinguished for his liberality to the poor, and by the aid he gives to various benevolent institu- tions. And, as a Christian, and a minister of the blessed Jesus, whom he supremely loves, his praise is in all the Southern churches. Should you permit me to speak freely of Mr. Clay, after the pleasure and the honor of four or five years intimate acquaintance with him, I would say I believe him to be one of the greatest and best men I ever knew ; but, in saying this, I would by no means be understood to intimate that I think myself able to form an accurate judgment of all the excellencies I believe him to possess."

Hon. John M. Berrien writes as follows of him : " His disposition was pecu- liarly amiable, and he was distinguished by a warm and active benevolence. These, combined with his social qualities, made him an object of universal affection and respect in the community in which he lived. If any one in that community had been requested to point to a man of blameless conduct, he would have been designated."

Another man of polished mind and pious heart, who recruited the Baptist ranks in the first decade of the century, was Charles O. .Screven, D.D., son of General James Screven, who was killed in Liberty during the revolutionary war. Born in 1774, he united, at twelve, with the Charleston Baptist church, of which his grandfather. Rev. Wm. Screven, was the founder and first pastor, in 1683. Rev. C. O. Screven was educated at Brown University, Rhode Island, where he graduated ; and being licensed by the Charleston church, he visited Sunbury. Georgia, and began to preach in i8or, founding a Baptist church there. He was ordained by Dr. Furman, Mr. Clay and Mr. Botsford, in Savannah, on the 29th of May, i8o4. Although a most cultivated Baptist minister and a polished Christian gentleman, he preached mostly to negroes, and was instrumental in

40 THE POWELTON CONFERENCES.

turning many, both white and black, from darkness to light. He, too, aided in promoting the revival of religion which occurred in the first years of the century, and was the first president of Mount Enon Academy.

i\Iajor Thomas Polhill, who had served with reputation as a senator in the General Assembly, son of Nathaniel Polhill already alluded to among the early Baptists of Savannah, was, also, a distinguished member of that galaxy which shone so conspicuously at the time of which we write. He was born January 12th, 1760; was converted in 1789; and ordained by Dr. Holcombe and Rev. John Goldwire, on the 9th of December, 1805, renouncing his pros- pects of military and political fame, that he might devote himself to the duties of the sanctuary.

Prominent, also, among the workers, in the beginning of the century, were Abraham Marshall and Jesse Mercer. The latter, son of Silas Mercer, was born in North Carolina, December i6th, 1769, converted at fifteen and ordained in his twentieth year, by his father and Sanders Walker. Without doubt the most distinguished and influential Baptist minister ever reared in the State, his life and labors were so interwoven with the history of our denomination, that it is almost impossible to chronicle events of importance, for at least half a century, without connecting his name with them. No other man has exerted a greater or better influence upon the Baptist interests of Georgia. No one has labored more for their advancement or been more liberal in promoting them. Distinguished for meekness, piety, benevolence and wisdom, he was. also, a powerful preacher, though not a man of thorough education or high cultivation. His long-continued and indefatigable labors, his steadfast devotion to Baptist principles, his staunch piety and usefulness, and his great liberality, have em- balmed his memory in the hearts and minds of Georgia Baptists. As we progress in our history his name and actions will be the subject of constant reference, obviating the necessity of a longer personal mention of him here.

We have now noted the most prominent actors among the historical charac- ters of the Georgia Baptists, who moved in the drama enacted in the first decade of the nineteenth century, and put in train events which moulded the destinies of our denomination in the State. The names of others might be given, as John Harvey, John Robertson, Joseph Baker, Henry Hand, George Granberry, R. E. McGinty, John Ross, Edmund Talbot, Miller Bledsoe, George Franklin, William Franklin, Norvell Robertson and John Stanford.

These all lamented the languishing state of religion, and the want of co-ope- ration, and earnestly desired to enter upon some course by which unity of action in spreading the gospel and carrying forward benevolent enterprises would be secured. Their minds were reaching out for some method of useful unison of effort.

It was just at this time, in the year 1800, and under these circumstances, that the Georgia Association, which met with the church at Sardis, Wilkes county, twelve miles northwest of Washington, in October, adopted the following reso- lutions, evidently the composition of Jesse Mercer :

" That, as a spirit of itineracy has inflamed the minds of several ministers, who are desirous to enter into some resolutions suitable to carry into effect a design of travelling 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 in the design, and for a dispensation of every new covenant mercy in Christ Jesus."

In his life of Jesse Mercer, page 153, Dr. C. D. Mallary says : "This propo- sition, which we shall soon see resulted in some important measures, originated with Mr. Mercer;" and Dr. Sherwood, in his manuscripts, from which frequent extracts will be made, writes as follows ; '• Mr. Mercer was connected with all the great religious movements of his age. The conferences at Powelton, 1801, 1802, 1803 were originaled by him and Governor Rabun, and these ripened into the General Committee, a body from members of each Association then in the State, the object of which was to promote itinerant preaching and a school among the Creek Indians, then occupying the western part of the State — most of the lands on the west side of the Oconee."

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This grand "departure" of our denomination was the first exhibition of a spirit and tendency which finally resulted in the constitution of the Georqfia Bap- tist Convention twenty-two years later, and the establishment of Mercer Uni- versity, and of all that harmony, unity of effort and co-operative benevolence which have given Georgia Baptists such a proud position in denominational annals. Attention is called to the latter of these resolutions. Those who delve into the early records of our denomination in Georgia will be struck by the frequency with which days of fasting, humiliation and prayer were appointed and observed by our fathers. Perhaps the zealous spirit and holy earnestness evolved by these devout observances, accompanied by divine blessing, were the real cause of the success of their ministry, and of the rapid growth of our de- nomination.

The meeting appointed was held at Powelton, May ist, 1801, and several days were pleasantly and profitably spent in forming liberal and judicious designs for usefulness. Among those present were Jesse Mercer, John Robertson, Edmund Talbot, Adam Jones, John Harvey, Joseph Baker and Francis Ross. Other leading characters were present, among whom we may reckon Abraham Mar- shall and Henry Holcombe. The principal objects discussed were the formation of a missionory society to support two missionaries among the Creek Indians on the frontier, and itinerant preaching throughout the State. The results of the consultation were drawn up in the form of a letter addressed to the Georgia Association, calling the attention of the Association to the propriety and expe- diency of forming a missionary society in this State for the purpose of sending the gospel among the Indians on the frontiers.

Before adjourning, the ministering brethren generally were recommended to engage, as far as they possibly could, without unfaithfulness to existing obliga- tions, in itinerant labors ; and those present entered into an agreement to the same effect. An appointment for a similar meeting, at Powelton, was made for the year 1802.

The letter was received and cordially and unanimously approved by the Geor- gia Associafcion at its session in October, 1801, and delegates were again ap- pointed to the Powelton meeting for 1802, to devise and mature proper plans for carrying out the suggestions of the first meeting, and to revive and extend the influence of true religion.

This second conference met at Powelton on Thursday, the 29th of April, 1802, sixteen messengers from the different Associations being present on the first day, whose names are, Joseph Baker, Joel Willis, George Granberry, John Ross, Henry Hand, Edmund Talbot, Jesse Mercer, Francis Ross, John Robertson, John Harvey, Adam Jones, Benjamin Thompson, Miller Bledsoe, William Lord, William Maddox and Benjamin Maddox. The sermon was preached by Joseph Baker. John Harvey was unanimously elected Moderator, and Jos.eph Graybill, Clerk.

Reports from individual brethren, in regard to their different tours through the State, as itinerating preachers of the gospel, showed encouraging results, and it was

" Resolved, That it is the decided opinion of this Conference that the religious interests for which they are immediately concerned, begin already to assume an encouraging aspect, under the influence of the partial execution of their lately adopted measures."

And it was furthermore

" Resolved, That we feel ourselves bound to give itinerate preaching, for the ensuing year, all the aid and encouragement in our power."

On Saturday, May ist, the committee met, and, after singing and prayer, the subject of union among Christians of different denominations was proposed for discussion by Jesse Mercer ; and, " from the different impressive lights in which it was placed, appeared to excite a general and ardent desire to use every en- deavor to hasten the time when the watchmen in Israel shall see eye to eye, and all the real disciples in Christ be one, as He and His divine Father are one." Then, on motion of Dr. Henry Holcombe, who had arrived from Savannah, a committee was appointed to concert a plan of promoting union and communion

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among all real Christians, to be respectfully submitted to the consideration of the Georgia Baptists that, should it be approved, they may concur in its adoption." Joseph Baker, Jesse Mercer and Henry Holcombe were nominated members of this committee, and on the third day. Saturday, they rendered a report.

They reported " that they are humbly of the opinion that the number and present situation of the Baptists of this State require a stricter and more inti- mate union among themselves, in order the most effectually to concentrate their powers for any particular purpose ; that they conceive this more eligible state of the churches might be effected by a choice of delegates to represent each church, annually, in the Association to which they respectively belong, vested with power to elect three members from each Association, to compose a General Committee of the Georgia Baptists, which should meet annually in some conve- nient and, as nearly as possible, central part of the State, with liberty to confer and correspond with individuals and societies of other denominations, for the laudable purpose of strengthening and contracting the bonds of a general union, on the pure principles of eternal truth, until all who breathe the spirit and bear the image of the meek and affectionate Jesus, shall enforce a strict discipline, and sit together at His table ; and that the time and place for the first meeting of this committee, should it be eventually formed, shall be fixed on by the Association that shall meet last, conformably to existing appointments."

This report was agreed to and adopted unanimously ; and then, after agree- ing to meet again on the Friday before the first Lord's day in May, 1803, fur- ther to mature their designs of usefulness, and particularly to form, if possible, a Missionary Society, the Conference adjourned, with many demonstrations of brotherly love.

A result of this, as of the previous meeting, was a vast amount of itinerating labor. Our ministers traversed the whole State, two and two, preaching with unwonted power and earnestness, and carried out fully, in spirit and in reality, the resolution adopted concerning " itinerate preaching." An incident in the life of Jesse Mercer during that year, 1802, will not only illustrate the spirit which animated our ministers, but will demonstrate the nature of their labors, and show the results of their zeal and earnestness. Mr. Mercer had, for a fort- night, been on a preaching tour, and had spent most of the time in a revival. On his return he attended the regular meeting at his church at Whatley's Mill, now called Bethesda church. Aware that the church was in a languid state, his sermon was on the deceitfulness of the heart in crying. Peace, peace, luheti there is no peace.

He became deeply affected at the end of his discourse, and addressed his con- gregation as follows : " Dear brethren and friends, I have been, for a great part of the last two weeks, addressing a people that I believe are truly awakened to a sense of their lost, helpless and ruined state, and are crying out in their ag- ony. What shall we do to be saved? Among them my tongue seemed to be loosed, and I could point them with great freedom to the way of salvation through a crucified Saviour. On my way hither I felt the deepest concern in contrast- ing your lifeless condition with theirs. I even bedewed the pommel of my sad- dle with tears," and here lifting up his hands he exclaimed, " O, my congrega- tion, f fear you are too good to be saved ! " And he burst into an irrepressible flood of tears. Descending from the pulpit and recovering himself a little, he poured forth a most solemn and impassioned exhortation, during which many came forward and asked for prayer in their behalf. From that sermon and occa- sion one of the most interesting revivals which has ever blessed that favored church commenced, and forty-nine were added to the church by baptism before the expiration of the year. During the same year thirty-eight were added to I^hillips' Mill church, by baptism, as the result of a pleasant revival. Of this church, also, Mr. Mercer was pastor. Sardis church, likewise under the charge of Mr. Mer- cer, reported to the Georgia Association, in October, 1802, the addition by bap- tism of thirty-three new members ; and Powelton church, of which he was pas- tor, reported to the Association twenty-nine added by baptism. Nearly all the churches in the Georgia Association reported considerable gains that year — for instance, Salem, Oglethorpe county, 26 ; Freeman's Creek, Clarke county, 56 ;

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Lower Beaverdam, Greene county, 28; Rocky Spring-, Lincoln county, 31 ; liii;- Creek, Oglethorpe county, 88 ; County Line, Wilkes county, 23 ; the colored church in Augusta, 220.^ The conclusion is. that there must have been a con- siderable revival resulting, we may justly presume, from the itinerary labors ad- vised by the Powelton meetings ; for 732 were reported as the whole number baptized in the Georgia Association.

The churches of the Sarepta Association reported, in 1801, 388 converts bap- tized; in 1802, 1,050 baptized. Evidently religion had greatly revived, owing to the blessing of God on the faithful dissemination of evangelical doctrines, in accordance with the measures adopted in the first Powelton Conference.

The proceedings of the second Powelton meeting were approved by the Georgia Association of 1802, and Abraham Marshall, Sanders Walker and Jesse Mercer were appointed to attend the third meeting, in May, 1803, as three regular delegates from the Association, to aid in consummating the plan pro- posed by the meeting of May, 1802.

The Savannah Association, which met at Savannah in January, 1803, appointed Henry Holcombe, Aaron Tison and Thomas Polhill, delegates to this first Ijaptist Convention of Georgia. That Association had been constituted at Savannah on the 3d of April 1802, by representatives from the Newington church (white), the Savannah (white) church and the First (colored) church of Savannah. Its action with reference to the Powelton meeting of 1802 may be learned from the following, which is a report rendered by Alexander Scott, chairman of a special committee, which was unanimously adopted ; " If to aim at the most important end subordinate to the glory of God, namely, 'the com- plete union of His people ;' if to aim at this end, on the most pure and liberal principles — 'the principles of eternal truth;' in fine, if to aim at an excellent end, on excellent principles, by excellent means, be hiudabh', the plan your com- mittee have strictly investigated— the plan recommended to your serious attention by the ministers, in conference, last May, at Powelton— is laudable in a very high degree, and claims your warmest patronage."

This report, which appears in the Minutes of the Savannah Association for 1803, was unanimously adopted, and preceded the election of the brethren just mentioned, to represent the body in the General Committee of that year, James Sweat being appointed to fill the place of either, in case of failure on their part to attend.

On the 29th of April, 1803, therefore, the third yearly Baptist conference was held at Powelton, Hancock county. Twenty-four ordained Baptist ministers were present, besides a large number of the brethren and of citizens. Henry Holcombe was elected Moderator and Jesse Mercer, Clerk.

At the opening of the session it was found that the following Baptist minis- ters were present : Francis Ross, John Ross, Miller Bledsoe, Henry Cunningham (colored), from Savannah, Charles Goss, Stephen Gafford, William Green, Henry Holcombe, John Harvey, James Hefiin, William Lord, William Lovell, Abraham Marshall, Benjamin Mattox, James Matthews, Jesse Mercer, Robert McCiinty, William Mattox, Benjamin Thornton, Edmund Talbot, Joel Willis and Sanders Walker. Two others appeared afterwards; for in his Circular Letter in the Minutes of the meeting of the committee for 1806, Dr. Henry Holcombe says: " There were present twenty-four of our ordained ministers, with incalculable numbers of their brethren and fellow citizens. Thus had a little one, the almost imme- diate offspring of our pious fathers, according to the prophecy, become a thousand ; and a handful of corn sown by them with tears, on the top of a mountain, waved in a golden and copious harvest."

That was a proud day for the Baptists present. Glorious old Powelton, the nursery of Georgia Baptist enterprise, beheld a grand concourse that day, when the Baptists of Georgia were first united in heart and endeavor ; and yet a greater and more glorious day, still, dawned upon the famous village, when on the 27th of April, 1822, the Georgia Baptist Convention was formed there. That Convention, however, was but the immediate successor, on more acceptable principles, of the General Committee, created on this April 30th, 1803 — just nineteen years previous.

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■ At that time there seems to have been a general revival of religion in both England and America, and the missionary spirit was considerably heightened. God was doing glorious things everywhere. It was natural, therefore, for the day to be consumed in hearing accounts of the progress of religion, and of the prosperity of the churches, and of the doors open for missionary effort ; and in discussing the plan to unite the Baptists of Georgia more closely, and to promote union among all Christians. On the next morning. April 30th, 1803, a com- mittee of twelve, with the title of The Ge7it:ral Committee of Georgia Baptists, was chosen. In the afternoon of the same day, this committee held its first meeting, the conference having dissolved in the morning. The following named members of the committee took their seats, and elected Abraham Marshall chairman, and Henry Holcombe, secretary : Francis Ross, John Ross, Miller Bledsoe, William Green, Henry Holcombe, Abraham Marshall, James Mat- thews, Jesse Mercer, Robert McGinty, Edwiind Talbot dnd Sanders Walker.

The first action was the adoption of the following :

" Resolved, That the encouragement of itinerant preaching, the religious instruc::ion of our savage neighbors, and the increase of union among all real Christians, which were the leading objects of the late conference, shall be zeal- ously prosecuted by this committee."

As the result of the discussions of May ist, it was resolved that the committee be rendered permanent by annual delegations from the Georgia Associations, or otherwise ; that it not only encourage itinerant preaching, but, individually, practice it, as far as was consistent with indispensable duties ; and that, when- ever circumstances will justify the attempt, an English school be established among the Creek Indians, as the germ of a mission. The following day a Circular Address to the Baptist Associations, and to all gospel ministers of any other denominations in the State, was adopted, and the time and place of the next meeting were appointed, viz: Fourth of May, 1804, at Kiokee.

This " conference " might be called the first regularly appointed Baptist Con- vention ever held in Georgia. Delegates were appointed to it by two of the four Baptist Associations in the State, though there were ministers there from all four of the Associations. The Hephzibah and Sarepta failed to appoint dele- gates. It established a method of co-operation which never received the hearty endorsement of Georgia Baptists, and which expired after about seven years of existence ; yet it did considerable good during its brief career. One cannot but regard its establishment as providential, for it set in operation agencies that awoke the denomination in Georgia from a lethargic state, and aroused a gen- eral revival spirit. We have, already seen how that spirit was evidenced in 1802, by the figures exhibited. Other figures show that the itinerant system inaugurated by these devout and self-abnegating fathers, was attended by the divine blessing, and wrought wonders.

The number reported as baptized, in the year 1803, in the Savamtah Asso- ciation, was 3781 in the Sarepta, 375 ; and in the Georgia, 689. The records of the Hephzibah Association, for that period, being lost, its additions are not known.

To the Minutes of the Georgia Association, for 1803, which appear not to have been printed until 1804, Jesse Mercer, the Clerk, appended the following:

" Doubtless there is a glorious revival of the religion of Jesus. The wicked of every description, have been despoiled of their boasted coat of mail ; even deists, who stood in the front of the battle, have had their right arm broken, their hope disappointed, and their prognostications metamorphosed into false- hood. As the fruit of this work there have been added to the churches of the Georgia Association, more than 1,400; to those of the Sarepta, more than 1,000, a year ago, and we doubt not but that number has greatly increased by this time. I Actually 375 had been added to the Sarepta during 1803; while, for the years 1801, 1802 and 1803, there were added to the churches of the Sarepta Association 1,813, by baptism.) To those of Bethel (a South Carolina Associa- tion), more than 2,000. There is and continues a- great work in some of the churches of the Hephzibah and Savannah (Associations), and is kindling in others. More than a hundred have been ac^ded to one church in the Charleston

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Association. We are authorized to say that, in six Associations in Kentucky, there are at least 10,000 young converts. To all which we add that other accounts from different and distant parts, verbally received, state that the Lord is doing excellent things in the earth."

Perhaps this is the proper place to introduce a few short sketches of some of the prominent actors on the stage of our denominational history at that time, of whom the reader may naturally be curious to obtain some information.

Rev. John Harvey was a very distinguished and useful minister in his day, and was President of the Powelton Conference in 1802, being at that time a member of the Powelton church. He seems to have been greatly respected and to have occupied a very prominent position, and to have been extensively useful. Rev. John Robertson was a man of very high character, of liberal disposition and a devout Christian. He began to preach in Wilkes county, but moved to Putnam and became a member of the Tirzah church. He was Moderator of the Shoal Creek Convention and of the Ocmulgee Association, and occupied other prominent positions, among them the first vice-presidency of the Ocmulgee Mission Society. In his fidelity the brethren had the utmost confidence. Lazarus Battle was a pious and distinguished layman, treasurer of the Mission Board of the Ocmulgee Association, a member of the Executive Committee, a man of uncommon wis dom in council as well as energy in action, both as a Christian and a citizen.

In the year 1824 the Ocmulgee Association adopted the following report con- cerning the death of Rev. John Harvey, Rev. John Robertson and Lazarus Battle :

" In the death of these three distinguished persons, .society has sustained no common loss — a loss irreparable to the church, to the settlements in which they lived, and through the whole circle of their acquaintance ; deeply felt by their families and friends, and by the community in general. To speak of all their virtues, (were we capable,) would far transcend the limits of this work and our present design. Suffice it to say, their upright lives bore testimony to the truth of the religion they professed, and they left satisfactory evidences that they are the happy sharers of the blessed fruit thereof. Brother Harvey spent a long life in the faithful ministry of the word of life. The same may be said of brother Robertson, who was late Moderator of this Association. And brother Battle was not only a useful member of society as a faithful Christian, but eminently so as a citizen. He was treasurer to the Mis.sion Board, and his public spirit was indefatigable."

Rev. Robert McGinty was a man of high standing and good influence ; polite and easy in his manners ; pious in character ; strongly missionary in spirit ; an excellent Moderator and a sound, sensible preacher. He was one of those who helped to form the General Committee, at Powelton, in 1803, and was a member of the Committee. He was Moderator of the Ocmulgee Association, President of the Ocmulgee Missionary Society, and for years the Moderator of the Flint River Association. Raised in Wilkes county, he was baptized at the same time and place with Jesse Mercer, in 1787, and was ordained prior to 1799.

Rev. Edmund Talbot was highly respected and a man of great piety and use- fulness. In all the records he is spoken of most respectfully, as a man of high character and undeviating rectitude. Born in Virginia, March 28th, 1767, he came to Georgia from South Carolina at twenty, and was baptized by Sanders Walker at twenty-two. He was son-in-law of Rev. John Harvey, President of the second Powelton Conference, and, while greatly fond of itinerant labors, he was a most excellent and successful pastor. He, too, was a member of the first General Committee, and aided in the attempt to establish a Georgia Baptist col- lege at Mount Enon. He was a Moderator of the Ocmulgee Association, and a vice-president (and acting president) of the Ocmulgee Missionary Society. His influence was always on the side of missions and education, and opposed to what was erroneous and hypocritical ; not learned, but plain and straight- forward. In person he was tall and slender, and he lived to see our State Con- vention a quarter of a century old.

Rev. Joseph Baker, who assisted in the Powelton Conference of 1802, was from the Hephzibah Association, and was from North Carolina, having settled

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in Washington county in 1794, where he was called to ordination and served the Bethlehem church. He afterwards moved to Baldwin county, and was pastor of Fishing Creek church until his death in 1820. Few men of his day were as highly esteemed as he was, and very few so useful.

Rev. Miller Bledsoe, who assisted at the Powelton Conference of 1802, was a Virginian, born October 7th, 1761, and had been a valiant revolutionary soldier. Converted in 1788, he soon began to preach, and was ordained in 1792. He emigrated to Georgia in 1793, and settled in Oglethorpe county, where he preached and labored faithfully as the contemporary and co-laborer of Silas Mercer. He was a good and useful man, and lived to be nearly eighty years of age.

Rev. George Franklin, another Virginian, was a very prominent and useful man in Georgia at the period of which we write. He was for fifteen years Mod- erator of the Hephzibah Association, and was a valued member of the General Committee. He represented Washington county in the Legislature of the State, and was a member of the State Convention which revised the Constitution in 1788. He was born in Virginia about 1744, but moved to Carolina, where he mar- ried Miss Vashti Mercer, an aunt of Jesse Mercer, and a half sister of Silas Mercer, and moved with the Mercer family to Georgia in 1774. He was ordained at Little Brier Creek church, in 1789, by his father, Rev. Wm. Franklin, Rev. Silas Mercer and Rev. John Newton, Silas Mercer preaching the ordination sermon. He doubt- less assisted in organizing the Flephzibah Association, in the Minutes of which Association, for the year 1 8 16, may be found this entry: "In consequence of the death of our venerable and beloved brother, George Franklin, whose loss the Association is sensibly affected with, and by reason of which the Association is disappointed in the Circular Letter to have been prepared by him for the present session — after a short deliberation agreed, on motion, that a comniittee be ap- pointed to prepare one, previous to the adjournment of the Association, and that the following brethren be that committee, viz : F. Boykin, C. J. Jenkins, N. Rob- ertson." George Franklin was a good man, and a good preacher, and was, be- yond doubt, one of the most pious, useful and talented ministers in Georgia. The records show that both he and his father, Rev. William Franklin, ranked as such in their day. The latter died suddenly in the streets of Louisville, some suspicion being excited at the time that he was murdered.

The Circular Letter alluded to above, was written by Francis Boykin, and the subject was, " What are the probable causes of the present languishing state of relio-ion ? " It is a plain, straight-forward. Scriptural document, adducing three causes for spiritual declension : i. Neglect of the public services of religion. 2. Covetousness. 3. Neglect of the discipline in the churches required by God's word. This Francis Boykin, the grandfather of S. Boykin and T. C. Boykin, now living, was born in Virginia, and was of Welsh descent, being descended from Edward Boykin, who settled in Isle of Wight county, Virginia, in 1685. His father, William Boykin, emigrated from Southampton county, Virginia, to South Carolina, in 1755 or '56 and settled at Kershaw. He was a captain of cavalry in the Revolution, and participated in the battle of Fort Moultrie, and in most of the State during the Revolutionary war, and rose to be a Major in a regiment of infantry. He was a man of fine personal appearance, and was said tolje, when in uniform, one of the handsomest men in the army. His wife was Catharine Whitaker. He moved to Georgia in 1800, settled in what is now Baldwin county, died in 1821, and his remains rest on the plantation of S. E. Whitaker, Esq., ten miles from Milledgeville. He was a prominent member of the Hephzibah and Ocmulgee Associations, and was occasionally appointed a delegate to the Georgia Association and to write circular letters. A son of his, James Boykin, was among the founders of the Columbus church, of which he was for years a beloved deacon, and was also among the few who donated an amount larger than $1,000 to Mercer University.

Let us now glance at the formal establishment of a Baptist interest in Savannah. In the year 1794 there were eight or ten Baptists, only, in the city. They deter- mined, however, to erect a house of worship, the prime movers and chief agents being Jonathan Clark, George Mosse, Thomas Polhill and David Adams. There

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seems to have been some kind of church formation as early as 1795, for in that year the city conveyed to the church a lot, the petition for which was drawn by Robert Bolton, in behalf the church. With one or two exceptions, the Baptists were poor in purse, and it was only by the generous contributions of friends in South Carolina, and of persons of different denominations in the city, that they were enabled to erect, in 1795, a house of worship, on Franklin Square, fifty by sixty feet in size. This was done under the superintendence of Ebenezcr Hills, John Millen, Thomas Polhill, John Hamilton, Thomas Harrison, and John H. Roberds, trustees. Having no Baptist minister, and the house being in an un- finished state, it was, in 1796, leased to the Presbyterians, who had just lost their church edifice by fire. They furnished the building with pews and a pulpit and occupied it for three years. In 1799, while the house was still under lease to the Presbyterians, Rev. Henry Holcombe, of Beaufort, South Carolina, who was pastor of the Euhaw church, received and accepted a call from the pew- holders of in the building, consisting of persons of different denominations, to preach and act as pastor to the congregation, with a salary of two thousand dol- lars. He entered upon his labors in 1799, preaching to large and respectable congregations, with unwonted power and eloquence. Under his ministrations, the interests of religion among the different denominations increased ; for, beside the Episcopal building, this was the only house of worship in the city, and reli- gion was in a languishing state. If any sort of church organization had existed, it seems to have expired, for early in the year 1800, twelve Baptists entered into a written agreement to apply for letters of dismissal from other churches and constitute themselves into a church at Savannah. Their names were Henry Holcombe and his wife, Frances Holcombe, George Mosse, Phebe Mosse, Jo- seph Hawthorn, Mary Hawthorn, Elias Rol^ert, Mary Robert, Rachel Ham- ilton, Esther McKinzie, Elizabeth Stanley, and Martha Stephens. Of these, two came from each of the following churches : Charleston, South Carolina, Black Swamp, v^TOuth Carolina, Sandy Hill, South Carolina, while six were furnished by the Euhaw church, also in South Carolina. On the 17th of April the house of worship was dedicated ; on the nth of September the first baptism occurred, Dr. Holcombe baptizing the venerable Mrs. Mary Jones, relict of Lieutenant- Governor Jones, in the Savannah river; on the 26th of November, 1800, the church was fully constituted, with a membership of fourteen, two, Mrs. Mary Jones and Mrs. Eunice Hogg, having been received into fellowship. Rev. John Goldwire, pastor of the Newington church, Georgia, preached on the occasion, and Rev. Alexander Scott, pastor of Black Swamp church, South Carolina, made the prayer, and delivered a solemn and pathetic charge and exhortation. The duties and privileges of the day closed with the administration of the Lord's supper, which was repeated on the third Sunday in April, 1801, to twenty com- municants. In the same year a charter of incorporation, executed by John McPherson Berrien, and signed by Governor Josiah Tatnall, was granted. ( )n the 25th of January, 1802, the church presented a written call to Dr. Henry Hol- combe, who replied, accepting, on the 24th of March. In the •summer the Presbyterians withdrew to their new and spacious house of worship, and the Baptists occupied their own building, the membership increasing to sixty-seven by the end of the year, and to seventy-seven at the beginning of 1804.

Thus we see that the first church was established in the city of Savannah, mainly through the instrumentality of Henry Holcombe, in the year 1800, a dozen only composing the nucleus of the church.

This appears to be a suitable place in which to introduce an account of the establishment of colored Baptist churches in the city of Savannah.

About two years before the Revolutionary war a colored man, and a slave, by the name of George Leile, was converted in Burke county, by the preaching of Rev. Matthew Moore, a Baptist minister. Baptized by Mr. Moore, George Leile was licensed to preach by the church of which Moore was pastor, and his labors were attended with success among the people of his own color. About the beginning of the Revolutionary war George Leile, who had been liberated by his master, Mr. Henry Sharp, went to Savannah and began to preach at Bram- ton and Yamacraw, near the city, and also on the surrounding plantations. At

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the close of the war, when the British evacuated Savannah, George Leile, who was, also, sometimes called George Sharp, accompanied them to Kingston, Jamaica, where he soon raised up a large church. Before leaving tor Jamaica he baptized Andrew and his wife Hannah, and Ilagar, slaves of Jonathan Bryan, and Kate, who belonged to Mrs. Eunice Hogg. Nine months afterwards An- drew, commonly called Andrew Bryan, began to preach at Yamacraw, and many converts were 6he result. Although persecuted by wicked and cruel white people, who thus sought to interrupt their worship and put a stop to their religious meetings under a pretence that they were plotting mischief and insur- rection, they were sustained by Chief Justices Henry Osburne, James Habersham and David Montague, Esquires, after an examination. Permission to worship in the day was given them. A barn, for a house of worship, was granted them at Bramton, by Jonathan Bryan, the master of Andrew and his brother Samson. A number of respectable and intluential people befriended them, and, by zucll-dozjig they at length disarmed and silenced their bitterest persecutors. Andrew learned to read, and for two years preached to great numbers without interruption, in his master's barn, although neither licensed nor ordained ; and converts began to increase. Their condition, as being destitute of any one qualified to admin- ister the ordinances, became known at a distance, and they were visited by Rev. Thomas Burton, an aged Baptist minister, who baptized eighteen converts. In 1788, Rev. Abraham Marshall, of Kiokee church, visited them, in company with Jesse Peter, a young colored minister of Augusta, baptized forty-five more, and on the 20th of January organized them into a church, and ordained Andrew Bryan to the ministry, as their pastor. Thus was Andrew Bryan fully author- ized to preach and administer th^ ordinances, and his church, at length, proper!y organized. Permission was granted them to build a large house of worship, in the suburbs of Savannah.

Their humble virtues and orderly lives gained for them public esteem, and banished all fears and suspicions in regard to their conduct and motives. The number of church members, at first eighty, increased rapidly, and several gifted men arose amOng them. In the course of time it became advisable to organize two other churches with members from the mother church, and on the 26th of December, 1802, the Second coXovtd Baptist church, of Savannah," was consti- tuted with two hundred members, A third, called the Ogeechcc colored Baptist church, was constituted on the 2d of January, 1803, with two hundred and fifty members. Two new colored ministers were also ordained: Henry Cunningham, on the 1st of January, 1803, and Henry Francis on the 23d of May, 1802 — the former to become pastor of the Second church, and the latter of the Ogeechee. Notwithstanding this diminution of numbers, the First church still contained four hundred members.

In April, 1802, the First colored church united with the white church of Savannah, and the Newington church, twenty miles north of Savannah, in the formation of the Savannah Association; and in January, 1803, we find all three of these colored churches and the two white churches enrolled as constituent members of the Association. The membership of the Savannah white church was sixty-seven ; that of Newington church was seventeen ; while the combined membership of the three colored churches was eight hundred and fifty.

Andrew Bryan died on the 12th of October, 1812.

In 1 81 2 this Association adopted the following: "The Association is sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the First colored church in Savannah. This son of Africa, after suffering inex- pressible persecutions in the cause of his divine Master, was at length permitted to discharge the duties of the ministry among his colored friends in peace and quiet, hundreds of whom, through his instrumentality, were brought to a knowl- edge of the truth as it is in Jesus. He closed his extensively useful and amazingly luminous course, in the lively exercise of faith, and in the joyful hope of a happy immortality."

About ninety years of age when he died, his remains were interred with peculiar marks of respect. During his funeral services, remarks were made in honor of his memory at the meeting-house, by Dr. Kollock, Presbyterian and Dr. Wm. B. Johnson, Baptist, and at the grave by Rev. Thomas T, Williams.

THE POWELTON CONFERENCES. 49

Such was the end of the man who, an ignorant slave, was imprisoned and in- humanly whipped for preaching the gospel, just after the Revolutionary war, and who, while suffering the lash, said to his persecutors, holding up his hands in emphasis, " I rejoice not only to be whipped, but would freely suffer death for the cause of Christ."

He left an estate valued at $3,000. His nephew, Andrew Marshall, a slave, was his successor, and carried forward his work with great power and prosper- ity until his death, in 1856, when he was worthily succeeded by William J. Campbell, who died, after a long life of consecration and usefulness, on the i6th of October, 1880, greatly lamented and esteemed, especially by the white peo- ple. Perhaps it may have struck the reader as an irregularity on the part of Abraham Marshall to ordain a minister and constitute a church by himself. Speaking on the subject to Doctor Benedict, the historian, he said, " There I was alone, and no other minister was within call. A church, which has become large and flourishing, was suffering for the want of organization and adminis- trators. All things were ripe. It was something I found necessary to be done, and I did it, and all worked well." In the year 1790 the First colored church of Savannah, still doubtful as to its own organization, sent a letter to the Georgia Association asking an expression of opinion on the matter. The Association replied that it was an extraordinary case, and therefore warranted extraordinary means ; and decided that, under the circumstances, the action of Rev. Abraham Marshall was proper. The eminently beneficial results which followed prove that such was indeed the case.

In this chapter we have witnessed the beginning of a new era in the denomi- nation in Georgia. We may call it the era of co-operation. The languishing state of our Zion called for some special effort on the part of good men, and the result was the Powelton Conference of 1801, which was followed by very bene- ficial results. A general system of itinerating was inaugurated, which prevailed for many years in our Associations, ministers going out, two and two, and preaching the gospel in destitute neighborhoods, and to churches too poor to sustain a regular pastor. The Powelton Conferences brought into public view the best, most able and cultivated men of our denomination, a#id put them in active co-operation, in pursuance of plans for the promotion of personal religion and education, and for reforming and evangelizing the Indians in Alabama. It was very evident to discerning minds that the condition and prospects of the denomination in our State, lethargic and without unity of either aim or effort, was in the highest degree discouraging. Although there were three or four Associations, they possessed no common object of attainment, nor did any one of them have any special grand object in view. The old leaders were passing off the stage of action, leaving the churches in a state of semi-paralysis ; while the new leaders and prominent men lived far apart, and many of them were barely acquainted with each other. The Baptists of Georgia were like an ariny with comparatively efficient captains, but lacking in organization and general- ship. Religion was at a low ebb, and education was in a still lower state ; nor was there any immediate prospect of the denomination being elevated, educationally. Yet, without it, how could we hope ever to become respectable in the eyes of the world, and maintain our denominational position creditably ? This was the problem to be solved ; and it called forth the prayers of the devout and the cogi- tations of the serious. Mutual consultation and deliberation, as well as unity of aim and effort, became not only proper but necessary ; and the Powelton Conferences were the result of a general understanding. We are yet to see what eventuated.

A view of some of the more prominent men of that day has been given to exhibit their general animus and capabilities.

The reader will be surprised at the interest manifested in religion by the Bap- tist colored people of Savannah and Augusta, exceeding as it did the interest among the whites. In both of those cities, from an early date, large Baptist churches of the colored people have existed.

(4)

VI.

FII»T EI-FOJirS AT COOI'l'^RA TION

1803-1810-

VI.

FIRST EFFORTS AT CO-OPERATION.

THE (GENERAL COMMITTEE ORGANIZED FOR WORK — FIRST CIRCl^LAR AD- DRESS— REMARKS CONCERNING THE GENERAL COMMITTEE — FIRST STEPS TOWARD ESTABLISHING A SCHOOL AMONG THE INDIANS AND A HAPTIST COLLEGE — A CHARTER REFUSED BY THE LEGISLATURE — JESSE MERCER'S CIRCULAR ADDRESS DEFENDING THE COMMITTEE — MOUNT ENON ADOPTED AS A SITE FOR THE PROPOSED COLLEGE — INCORPORATION STILL UNATTAINABLE — THE GENERAL COMMITTEE MERGED INTO A PERMANENT BOARD OF TRUSTEES — REASONS WHY THE CHARTER WAS REFUSED — BUT THE "TRUSTEES OF MOUNT ENON ACADEMY " INCORPORATED — AN AC- ADEMY ESTABLISHED, WHICH FLOURISHED A FEW YEARS ONLY.

We will now resume our consideration of more general affairs, and direct our attention to the formation and first proceedings of the General Committee. Its organization and first meeting occurred at Powelton, Hancock county, on the 30th of April, 1803. In the morning the committee of twelve was elected by the Convention, which was then styled " Conference," after which " the ' Con- ference' was dissolved," and never again assembled. In the afternoon, at three o'clock, the committee assembled and organized by the election of Abraham Marshall as chairman, and Henry Holcombe as secretary, and adopted the reso- lutions given in the last chapter. The sessions of the committee continued during the days of May the first and second, and itadjourned to meet at Kiokee on Saturday before the first Sunday in May, 1804, after adopting the following Circular Address, evidently from the pen of Dr. Henry Holcombe :

•' The General Committee of Georgia Baptists, held at Po%uelton, the first of May, 180J, to the Baptist Associations, and all Gospel ministers, not of their order, within this State, wish the •' unity of the Spirit in the bond of peace :

"Respected Friends — We have the satisfaction to inform you that one of the distinguishing traits of our present meeting has been unprecedented har- mony. An appearance of coolness and misunderstanding, which had palsied our measures, has vanished before the light of candid investigation. The sense of our churches, on the subject of a general union among themselves, has been carefully collected from a number of their ministers, deacons and other intelli- gent characters ; and we have seriously considered what general line of conduct is proper to be pursued by us towards good men who are not in our connection. The results we have the honor to lay before you, in hope of your approbation and concurrence.

" In the first place, therefore, we take the liberty to address ourselves to the Associations :

" Belo7'ed in the Lord : We are happy to learn that the failure, by two of your number, in choosing delegates to form a General Committee, agreeably to the plan recommended by our second Conference, must be ascribed to the want of that complete information relative to the necessity and object of the measure, which we hasten to communicate. In doing this, it is necessary to remind you that a little more than three years ago our common interests as Christians were

54 FIRST EFFORTS AT CO-OPERATION.

languishing and seemed almost ready to expire. There were, indeed, individuals who bore an honest testimony to the truth, and a few well-disciplined churches ; but in a general view, you will readily recollect, our situation was discouraging in the extreme. Several of our most able and active ministers had just been removed from time ; others, as to any designs of extensive usefulness, were un- nerved by the consequential shock ; learning drooped, religion appeared in mourning and was daily menaced by crested infidelity. All this was published in GatJi ; and to add to our humiliation, possessing no means of co-operating in any design, we were unnoticed or viewed with contempt by the common enemy.

'• Many solitary individuals, unknown to each other, lamented this situation of afTairs ; but who could step forward, not only at the risk of a mortifying dis- appointment, but of ccnsitre, to propose any measure for the general good } All being equal, this was no one's duty in particiilai\ and yet, it must be acknowl- edged, it was the duty of every one who possessed the requisite abilities. Under these circumstances, a meeting of ministers, and other active friends of religion, was proposed and happily effected at Powelton, on the ist of May, 1801, to con- fer on the best means of reviving the interests of the churches. At this mem- orable Conference, zeal rekindled and formed the pious determination of propa- gating the gospel by itinerant preaching, not merely throughout the State, but, if possible, among the neighboring savages.

" A twelve-month afterward, agreeable to appointment, a second Conference at the same place, by concerting a plan oi general tini'on, evinced the utility of the first, and led to the third, which, as you have seen, has terminated in this Committee, as a bond of unnvi, centre of znfelligence, and advisory council to the Baptists of this State. The necessity, that existed for such an issue of our deliberations, it is humbly presumed, will be obvious to every intelligent and impartial person ; and the leading object of this Committee is to advance your general interests by drawing your lights to a focus and giving unity, consistency and. consequently, energy and effect to your exertions in the cause of God. With a steady view to an object so desirable and important, we trust that con- verted individuals, unconnected with any religious society, and of our denomi- national sentiments, will join themselves to our churches ; that the churches will punctually support their representatives in the Associations ; and that these venerable bodies will appear, by three delegates from each, at the time and -place appointed for the meeting of this Committee. In that case, the seats which we have the honor to fill, as the Committee of the late Conference, we shall most cheerfully resign to your delegates ; but so essential to the Baptist interests in this State do we deem the General Committee, that, should there be a deficiency in your rep- resentation, we are bound, as appears by our Minutes, to supply it by the method which may appear most eligible. But we have no doubt of your forming the Committee by your own delegates, except it should be prevented by an inter- position of divine providence.

" Such are at once the simplicity and magnitude of the object in contemplation, that we think it unnessary to add a syllable more — especially as the utility of our late arrangements tending to it is so honorably attested by the addition of thous- ands to your enlightened bodies.

" We proceed, most respectfully, to solicit the attention of all gospel ministers, not of out order, in this State.

" Reverend Brethren — We are assured by revelation, and have the hap- piness to feel, that all who love our Lord Jesus Christ in sincerity, make but one family. If of this description, our Father, our elder Brother, and the Spirit that is given us, are the same ; and the same our hopes, our fears, our desires, our aversions, our sorrows and our pleasures. Whenever we act like aliens towards each other, it is because we are disguised by our imperfections, or misrepre- sented by our adversaries.

" Impressed with these sentiments, we shall be happy to see you all, or any of you, at our next meeting, that we may enjoy the opportunity, in our public ca- pacity, of evincing to you and to the world our sincere disposition and earnest desire to cultivate and maintain friendship and fellowship, not only with you, but with all the true followers of Jesus Christ, of your respective denominations.

FIRST EFFORTS AT CO-OPERATION. 55

" You have repeatedly done us the honor publicly to invite us to your sacramen- tal tables, and, though, in our view, there were serious objections* to our acceptance of your liberal, and, we doubt not, affectionate invitations, we prayed that all the disciples of our common Lord might be one, even as He and the Father are one. To this prayer we are cordially willing to add, in conjunction with you, our best endeavors to remove every obstacle to our communion at that board which, we trust, will be succeeded by an infinitely richer banquet in our Fath- er's house.

" With the greatest respect and affection, we invite you. Reverend Brethren, to an investigation, in order to a ;;criptural adjustment of the comparatively small points in which we differ, and remain your, the Associations', and the public's unworthy servants in the gospel.

Abraham Marshall, Chairman.

Henry Holcombe, Secretary."

It will be recollected that the three objects set before themselves for accom- plishment by the General Committee were: i. The encouragement of itinerant preaching; 2. A mission among the Indians; 3. The increase of union among all real Christians.

This last object, in a Baptist organization was, doubtless, a mistake. It cast a cloud over this entire movement, and, although the General Committee scheme lasted perhaps seven years, and did some good, it was never cordially adopted by the denomination, and was dissolved about the year 18 10. Jesse Mercer was compelled to defend the committee, and to answer the objections and fears en- tertained by many that it was intended to prepare the way for open commun- ion ; and we find in the Minutes of the Georgia Association for 1805 this signif- icant entry: "The Minutes and Circular Address of the General Committee were read, and, as many serious apprehensions were entertained by many well- disposed persons, that evil might result from the continuance of the committee, the subject was again discussed ; and, after a fair, deliberate investigation, was carried in favor."

It will be seen, however, that the union plank of the platform is dropped ; that mission enterprise is allowed to languish ; and that the establishment of a college, which could not be incorporated, became the sole engrossing subject of consideration and object of effort. It does not surprise us, therefore, to dis- cover that the denomination gives the cold shoulder to the General Committee, becomes indifferent to an election of delegates, and allows it gradually to go out of existence. The plan itself was not adapted to the genius of our denomina- tion ; nor were the objects proposed those most likely to rally the support and enthusiasm of our churches. They never expect to capture Pe'dobaptist denom- inations by a coup d'etat.

The second meeting of the General Committee took place at Kiokee, on the 4th of May, 1804, and was composed of the following brethren : Sanders Walker, Abraham Marshall, James Matthews, Jesse Mercer, George Cranberry, John Ross, Miller Bledsoe, Henry Holcombe, Joseph Clay, Edmund Talbot, Thomas Rhodes, Moreton.

Sanders Walker was chosen President, and Jesse Mercer, Secretary. Two Episcopal and two Methodist ministers were present, and were invited to seats ; but "the committee perceived with regret that no official attention had been paid to their circular address on Christian Union." They resolved, notwith- standing, " to continue their sincere endeavors to promote it. by all means con- sistent with the rights of conscience and a plain declaration of the whole revealed counsel of God." We find no further action taken on this subject, however, nor any direct allusion to it, in the subject proceedings of the committee ; their attention becoming almost wholly engrossed in the foundation of Mt. Enon College, the inception of which was due almost entirely to Dr. Holcombe.

At the second session Rev. Joseph Clay, of Savannah, was appointed to com-

♦For instance: No general cons«iltation, by our denominations respectively, had been held on the propriety or impropriety of a mixed communion; nor did any discipline exist anionic us to prevent members excommunicaied by one from beiuK received by a«(7M#r _dcnomination, to meet, in a new connection, their aggrieved brethren at the Lord's table.

56 FIRST EFFORTS AT CO-OPERATION.

iminicate with Colonel Hawkins, United States agent among the Creek Indians, for information regarding the best method of establishing an English school in the Creek Nation. It was also unanimously resolved to take immediate meas- ures for establishing a literary institution to be denominated, The Baptist Col- lege of Georgia,, and a committee of five was appointed to apply to the Legislature for a charter for the incorporation of the General Committee under the" title of "The Trustees of the Baptist College of Georgia," and to determine upon a proper location for the college. Their names were Abraham Marshall,

George Cranberry, Henry Holcombe, Joseph Clay and Moreton.

The Circular Letter is an able document, entirely devoted to the " Importance of Education," and prepared, not by Jesse Mercer, as Mallary says, but by Moreton, of the Sarepta Association. The session of the General Com- mittee for 1805, took place at Bark Camp, in Burke county, in May. The fol- lowing named delegates appeared : From the Hephzibah Association — George Franklin, Ross and V. A. Tharpe ; from the Georgia Association — Abra- ham Marshall, Jesse Mercer and W. D. Lane ; from the Savannah Association — Henry Holcombe, Thomas Polhill and Joseph Clay. The Sarepta Association being unrepresented, the committee, agreeably to one of its rules, supplied the deficiency by the appointment of Edmund Talbot, Joel Willis and Scar- borough. Henry Holcombe was elected chairman, and Joseph Clay, secretary.

Abraham Marshall, as chairman of the committee appointed to petition the Legislature for a charter of incorporation for a Baptist college, reported to this session of the General Committee, that they had petitioned the Legislature for incorporation, but without success ; that there is reason to believe " that this failure is owing entirely to causes which may be removed by proper explana- tions." Nevertheless, it was " resolved iinanitnously, that the committee would persevere in their efforts to establish a college or seminary of learning for the education of youth of every denomination, though they should never obtain the slightest legislative aid. Hoping, however, that the denial of their reasonable and rightful request of a charter of incorporation has been owing to causes which are removable, and knowing that there are advantages in the possession of such an Act, which the Legislature has been accustomed to grant, we trust that their liberality will not permit them, after the opportunity of mature delib- eration, to withhold from us so just a privilege, and for a purpose so universally beneficial."

Brethren Abraham Marshall, Jesse Mercer, Joseph Clay, D. W. Lane and Thomas Polhill, were then appointed a committee to receive subscriptions, select a site and obtain a charter for the college, or seminary, and Joseph Clay was appointed treasurer.

Joseph Clay read a letter from Colonel Hawkins, United States agent among the Creek Indians, in which he expressed approbation of the desire of the com- mittee to establish a school for the instruction of the Indians in the Creek Nation, andaffirming his determination to aid them should they realize their design ; " intimating his intention to give his opinion, after a convention of the chiefs, of the proper time when and place where, the school should be established." Of course the committee deemed it best to defer further action, relative to this subject, till their next meeting.

In regard to itinerant preaching, several members of the committee having expressed their sense of the benefits which have accrued and would result from it, " and of the propriety of some of their body being successively engaged in this service, as they might feel themselves disposed and at liberty, the brethren Mercer and Clay proposed, themselves, to make a tour through the greater part of the State, in the ensuing fall." Their proposition was approved.

After agreeing to meet at Clark's Station, in Wilkes county, on Saturday before the third Sunday in May, 1806, the committee adjourned.

The Circular Address issued by the General Committee at this meeting, in 1805, was written by Jesse Mercer, and is erroneously referred to on page 16 of Campbell's " Georgia Baptists," as being a circular of the " Georgia Associa- tion."*

* Note. —In the original manuscripts of Dr. Sherwood, tlu: words, "of the Georgia Association, " do not appear, and were inserted, perhaps, to afford what was deemed necessary .information.

FIRST EFFORTS AT CO-OPERATION. 5/

It was intended to exculpate the committee from blame, in the eyes of the denomination, on points which the. attentive reader will admit gave some ground for apprehension in the minds of the membership at large. As the document affords the best defence ever offered, it is given entire, as a matter of historical interest, not that it is supposed for a moment, that the staunch Baptists who composed that committee ever actually contemplated open communion. The first proposition to discuss "union and communion," in 1802, was undoubtedly a mistake ; and the appointment of a committee to " concert a plan of promot- ing union and communion among all real Christians," in an or£:;anization in which it was proposed to secure the general co-operation of the Georgia Baptists, was another, and greater, mistake.

The Circular is here given :

" The General Committee of Georgia Baptists, in session at Bark Camp, in Burke county, to the Baptist Associations in this State severally, present senti- ments of respect — greeting :

"Dear Brethren — Since our earliest existence, in our present capacity, we have been reproached of ill design. And, it being believed that the things which we held up to the public attention as the objects of our pursuit were not the only ones which we had in view, multiform and irrational have been the conjectures of the credulous. To attend to the evil surmisings of ignorance and ill will, would be as unnecessary as impossible ; suffice it to notice a few which may be rather termed the fears than the opinions of the more thinking part of those who have indulged these vagaries of imagination.

" It has been feared that we were about to form a precipitate communion with other religious denominations, which (it is doubted) would be in itself im- proper, and in its consequences mischievous to all true religion. Though to commune at the Lord's table with all the truly gracious is desirable in the ex- treme ; and though it is the duty of all ministers to exert themselves to lead all the followers of the meek and lowly Jesus in ///f 7^/;//_t' of the Spirit and the bonds of peace, yet it should seem that this duty must be discharged with a truly pious and inflexible regard to the purity, sufficiency and unity of the gospel. That no unrighteous compact be formed, directly or indirectly, with unbelievers, or the Sons of Belial, that violence be practiced on no ordinance or doctrine of God's holy Word, and, that proper measures should be adopted and pursued till all the churches of the saints be freed from all those superstitious innovations, human traditions and vile hypocrisies which have been so long the disgrace of their solemn Assemblies, and still are the baneful sources of that unhappy difference which now wards off the desired communion. This done, and communion will instantly follow in beautiful, sweet and desirable succession ; but this not done, and we are obliged to think that it would be undesirable and destructive.

" But it has been insinuated that we were aiming to establish our religion by law. This suggestion, though made by some possessing marks of respectability, we are constrained to view the most unreasonable, foreign and absurd. He who takes but a superficial view of this subject, will readily see that to seek such an establishment is to declare, in direct terms, the weakness and insufficiency of the religion so to be established ; or (in other words) that its supports are in- competent, and inferior to that coercion extended in such establishment. Con- sequently, such a measure adopted by the Baptists would set them in direct opposition to their openly avowed, most sacred and distinguishing f)rinciples of faith ; and also cast the most undeserved contempt upon that temper and dispo- sition of mind which so long without variation or abatement, distinguished them as the zealous advocates of Civil and Religious Liberty. When things are placed in this light, it is evident that, except we could dishonor ourselves, despose the church, sulmert religion and desert the divine will, we cannot have any clandes- tine views in contemplation.

" Lastly : It has been thought we are adopting measures to establish in our church — in particular— a learned ministry. It should, and we hope, will be ac- knowledged, that learning is indispensable in some, and may be useful in every degree ; and therefore not an evil in itself considered. But a slight attention to this subject will show that the evils deplored are the wretched oflfspring of the

58 FIRST EFFORTS AT CO-OPERATION.

abuse and not the possession of literary abilities ; and that these abilities owe their origin to certain circumstances which have operated therewith. When licentious and unbridled passions accompany iearniiisc in the ministry, and de- votion is united with gross ignorance in tb.e peo[)le, it may be suspected that in- trigues of philosophy, and vain deceit, innovation and perversion, with a view to filthy lucre, will generally obtain.

" Many of the Popish clergy viewed ignorance in their people so favorable to their lucrative establishments that they taught that it was the mother of devo- tion ; at which an enlightened mind would start with abhorrence, and pronounce it the nurse of superstition, and every abomination. It therefore follows, that if these circumstances could be detached, learning would immedi- ately shine forth in its native lustre and intrinsic worth, tending to the bettei state of society in general. To that part of this work which belongs to the divine agency, we make no pretensioi^s ; but so far as learning will tend to the re- moval of ignorance, prejudice and presumption, so far it is ours, and should be attended to with promptitude and perseverance. This is our design, to accom- plish which we have adopted certain measures, which we are pursuing ourselves and recommending to others.

" The proposed college is not, therefore, designed for the education of our chil- dren %uith a 7>iriu to the ministry, nor is this seat of learning one in which young men already in the ministry shall, but may be further taught in some proper de- gree. But it is to be viewed as a civil institution to be religiously guarded and conducted for the better education of the rising generation, and to promote the general and common interests of morality and religion.

" To do good, as we have opportunity, is a sacred injunction. That this good should be done in relation to the following as well as the present generation, is equally certain. That we have it in our power to do good, in no way, to greater advantage than by establishing some lasting source of knowledge and moral virtue, is a certain truth. To hand down to the next generation a number of young men both moral and sensible, must not fail to awaken the warmest de- sires and provoke the best endeavors of all well-disposed parents. Herein, then, we erect an altar on which, not only ourselves, but all others, may offer the sac- rifice of well-doing with which (saith the Word) God is well pleased. To this, dear brethren, we exhort you, not as having dominion over you, but that you may have fruit, which may abound to your account. By perusing our Minutes you will see the nature and spirit of our proceedings, and be able to judge of our designs more fully. We pray the divine blessing to rest upon you in your family, church and associational connections, and subscribe ourselves yours in bonds of the dearest relation.

" H. HOLCOMBE, Chairman.

" Joseph Clay, Secretary."

The regular Annual Meeting of the General Committee for 1806 was held at Clark's Station, May 1 7th, 1 8th and 1 9th, and the Minutes present us with a knowl- edge of the virtual demise of the committee, and its assumption of a state of ex- istence tantamount to that of a permanent Board of Trustees for Mt. Enon College.

The special committee appointed for the purpose had determined to adopt Mt. Enon as a site for the college, and this determination was ratified in the meeting at Clark's Mills. The holder of Mt. Enon, Dr. Henry Holcombe, of- fered it, embracing 202 acres, to the committee without reservation, agreeing himself to give $100 for two acres for a building lot, and exhibiting papers which showed that $2,500 were engaged by worthy persons for lots, in case his dona- tion was accepted. Committees were appointed to procure titles to the Mount, in behalf of the committee, to survey and lay it out in lots, and to prepare a constitution and by-laws for the body, as trustees of the college, to be presented at the next session.

Jesse Mercer, chairman of the second committee, appointed to solicit a char- ter, reported that appearances of success as to obtaining a charter were so un- favorable that nothing had been attempted.

FIRST EFFORTS AT CO-OPERATION. 59

The following extract from the Alinutes explains the cause of some of the opposition to granting a charter to the college : " On being informed that a number of respectable characters had objected to the institution in view, from its being styled The Baplist College of Georgia, as seeming to savor of party spirit, the committee, superior to party consideration, unattached to natnes, and desirous of removing occasion of offence, when, as in this instance, it may be innocently done, resolved unanimously to call it Mount Enon College. The committee also determined, as soon as possible, to appoint two agents — one to preach on the western frontier of the State and visit the Creek Nation with reference to the establishment of a school as the germ of a mission there ; and the other to make a preaching tour throughout the United States to solicit funds to aid in establishing Mount Enon College."

Then, in order the more effectually to execute their designs, they formed a perinanent body of brethren Benjamin Brooks, Joseph Clay, Lewis C. Davis, Stephen Gafford, Henry Holcombe, Abraham Marshall, James Matthews, Jesse Mercer, Benjamin Moseley, Thomas Polhill. Thomas Rhodes, and Charles O. Screven. The nature of the change thus effected in the body is explained thus in the Circular Letter adopted, and apparently the indication is that the Asso- ciations were indifferent, if not actually suspicious of, or hostile to, the com- mittee : " Instead of receiving a delegation from our associate bodies, in addi- ition to our appointment by your Conference, we resume our original stand- ing, as exclusively your committee, to fill up vacancies which may happen among us, by our own suffrages. We shall have nothing to do with our Associations, as sucJi, in future ; but, as a bond of union, a centre of intelligence, and an advi- sory council to the Baptists of this State, as Baptists, shall encourage itinerant preaching, the instruction of savages, and the increase of civility, affection and fellowship among all real Christians.

" The change, of which this is the nature, has been made, partly because the Associations were not unanimous in sending delegates to our body, and partly because, as trustees of the college, which, as subordinate and subservient to the grand objects of our appointment, we have resolved to establish, the more per- manency we possess, individually as well as collectively, the weightier will be our responsibility, and, of course, the more shall we be entitled to confidence."

The reader may be curious in reference to the reasons why a charter was not granted to the proposed college. The main reason was. apprehension of a suc- cessful rival to the State educational institution — Franklin College — which went into operation in 1801. Another, and strong reason, was, that as it was pro- posed to call the new institution a Baptist college, it would, of course, teach Baptist doctrines only, and rear up and educate such numbers of Baptists that other interests would be imperilled. It was supposed, for instance, that if the Baptists became directors of a college, their numbers and influence would be- come dangerous to the liberties of the State ; and it was even insinuated in the public prints of the day that the Baptists were the leading denomination in Georgia, and that if they obtained a charter for a college, with a celebrated writer at their head, the treasury would be in an alarming condition, and even- tually everything would be under Baptist direction. ( F^/V/j,- White's Statistics.)

Hoping to disarm prejudice in one way, the committee concluded to abandon the name Baptist College and substitute Mt. Enon College, as it was definitely settled to accept Dr. Holcombe's donation of two hundred acres of land, and adopt that locality for the site of the college. Accordingly, in December, 1806, an adjourned meeting was held at Mt. Enon, and a constitution was adopted, in order to carry into effect the design of their appointment, the first article of which was, " This body shall be known and distinguished by the name and style of the General Committee of Georgia Baptists, and Trustees of Mt. Enon College."

The meeting convened on the 6th, and continued to the 9th of December, 1806. The members of the committee present were sufficient to form a quo- rum, namely : Jesse Mercer, H. Holcombe, Lewis C. Davis, James Matthews, A. Marshall, Charles O. Screven, Thomas Rhodes, and Benjamin Brooks. The absent members were Benjamin Moseley, Stephen Gafford, Joseph Clay, and Thomas Polhill.

6o FIRST EFFORTS AT CO-OPERATION.

Jesse Mercer was made Chairman, and H. Holcombe, Secretary. After the adoption of the constitution, Henry Holcombe was elected President of the Board of Trustees ; Jesse Mercer, Vice-President ; Thomas Polhill, Secretary, and B. S. Screven. Treasurer. Rev. Charles O. Screven was elected President of Mount Enon College. Drs. Holcombe and Screven were appointed to con- tract for buildinc^ a boarding and school-house, and Rev. Joseph Clay was cho- sen to collect funds for the erection of a college edifice. The Circular Letter ' and its Appendix, of that year, written by Dr. Holcombe, are exceedingly able and intensely interesting articles, and deserve a permanent place in history.

It is, perhaps, not necessary to quote the Constitution in full ; but the iith article, which is given, shows how the " Christian Union " project had been dis- carded :

" That this committee shall give all the aid in their power to itinerant preach- ing and missionary efforts ; and use their best endeavors to collect funds, and form arrangements to establish and endow a grammar school and college on this Mount."

It seems that the Legislature could not be prevailed upon to grant a charter for a Baptist college, but, in 1807, it did graciously incorporate "the trustees of Mt. Enon Academy," and, consequently, at their meeting in August, 1807, it was resolved, " to open a grammar school " on the ist of September following, under the direction of Dr. Charles O. Screven, until a " proper character" could be procured to place at the head of the institution.

The school was, indeed, opened in 1807, and, under the temporary care of Dr. Screven, and flourished for five or six years ; but, on the departure of Dr. Hol- combe for Philadelphia, in December, 181 1, it began to decline and soon ceased to exist. He had been the Ajax upon whose broad and able shoulders the school rested, and his power and force of character sustained it.

This was the first earnest effort made by Georgia Baptists to establish a col- lege. Their failure was due to inability to secure a charter of incorporation, to an unfortunate selection of a location for it, and to the want of funds — in plain terms, debt.

Its cessation of existence was accompanied, perhaps preceded, by the expira- tion of the General Committee ; for we have Dr. Sherwood's authority for as- serting that it was formally dissolved about 18 10. But we have seen that it vir- tually changed itself into a Board of Trustees, and in 1807 it appears solely in that character, nothing else but the college seeming to claim its attention.

These facts have been dwelt on for the reasons that they are, strictly speaking, a part of the history of our denomination in the State, and because they exhibit the first general effort at co-operation among the Baptists of Georgia, and, also, because they manifest the interest taken by our fathers in the cause of education.

This was not, however, the first school established in Georgia under Baptist auspices ; for Silas Mercer had opened an academy and employed a teacher at his residence, called Salem, nine miles south of Washington, in 1793. At the death of Silas Mercer in 1796, Mr. Armor, who had been employed, gave up the rectorship of Salem Academy, and Jesse Mercer, assisted by a brother, took charge of it himself for a while.

There were, in the beginning of the century, six incorporated academies in the State. They were at Savannah, Augusta, Sunbury, Louisville, and one in each of the counties of Burke and Wilkes. In 1802, Mrs. Allen opened a school for females at Athens, and in 1805, Madam Dugas opened a boarding school at Washington, which flourished for a number of years. Meson Academy, Lexing- ton, was commenced in 1804 or 1805. In 181 1 the Mount Zion Academy was put in operation, and, soon after another at Powelton. All these various circum- stances combined produced the extinction of the Mount Enon Academy, for which solicitude was manifested by so many eminent Baptists.

The following is the description of it as it appeared in 1805 :

" Mount Enon rises in the high region of pine land which separates the Ogeechee from the Savannah river, and the low from the back country. The range is good ; the land tolerably productive with manure ; the air very salubri- ous ; and the water equal to any below the mountains. The principal springs

FIRST EFFORTS AT CO-OPERATION. 6l

issue from the rocks on its north and. west sides, and produce, the one ten and a half, the other five and a half gallons in a minute. In the immediate vicinity of this place are Richmond Baths, and general saw, grist and bolting mills, and, at the distance of ten to twenty miles, a landing at New Savannah for large boats, Cowles' Iron Works, Waynesborough and the city of Augusta. It is by computation two miles in circumference and two hundred feet high."

The Boarding House and lot were held by trustees until 1833, when they were sold for fifty dollars, to Dr. B. B. Miller, and the house was moved to Hephzibah, where it is now the residence of Mrs. Dr. Miller.

The history of Mount Enon Academy will be closed by a humorous saying of Ben. J. Tharpe, in regard to Mount Enon, in the days when he went to school at Powelton. He had ridden over to gratify his curiosity, and after his return from Mount Enon he soberly enunciated his theory concerning the place, to a friend. Said he : " It appears to me as if, after making the world, the Lord had a big bag full of sand left, and, not knowing what else to do with it, he emptied it all out at Mount Enon."

The present chapter affords a singular phase of our denominational history. Apparently it presents to our view a series of mistakes ; but we shall find the Baptists of Georgia making a good many mistakes. The experiences gained by the General Committee, and by those who established Mount Enon Academy, proved of great value afterwards, in the organization of our State Convention and in the establishment of Mercer Institute. The great lesson, learned at Mount Enon and practiced at Penfield, was not to incur indebtedness.

We should remember that, in the matter of organization and co-operation, everything was new and untried, and that almost insuperable difficulties hedged in every Christian enterprise. To select objects upon which all could concen- trate was, indeed, difficult ; and to induce that concentration was still more difficult. In this case it was impossible, and we may add, without its being a matter of surprise. Mount Enon was not the proper place for a college, and union among Christians of different denominations, was not the proper endeavor of a Baptist convention.

Hinting, only, that it was too early, probably, to seek the establishment of an institution of high grade, we will add that there were elements in the denomina- tion, as will be seen hereafter, which militated against the successful accomplish- ment of the objects sought to be attained by the General Committee. But we must let the future speak for itself. One thing was surely learned by the experience acquired, and that was, the necessity of combination, and of some instrumentality by which the energies and liberality of the Baptists could be elicited, combined and directed,

VII.

THE rrPvsr ftyk assoctations.

1810-1813.

vrr.

THE FIRST FIVE ASSOCIATIONS.

GENERAL CONDITION OF GEORGIA IN 1810— GENERAL CONDITION OF THE DENOMINATION AT THE SAME I IME — GROWTH OF 7 HE GEORGIA ASSCCIA- TION — FORMATION AND GROWTH OF THE HEPHZIBAH ASSOCIATION — FORMATION AND GROWTH OF THE SAREPTA ASSOCIATION — THE OCMUL- GEE AND SAVANNAH ASSOCIATIONS — THEIRGROWTH — SINGULAR FORMA- TION OF BLACK CREEK CHURCH — STATISTICS OF 1813 — A REVIVAL — LABORIOUS TIMES AND PIOUS MEN — HOSTILITIES AGAINST GREAT BRITAIN DECLARED, JUNE i8tH, i8i2— UNANIMITY AND PATRIOTISM OF BAPTIST SENTIMENT — LUMPKIN AND RABUN.

And, now, let us gather up the threads of our history, and advance to the estabHshment of the Georgia Baptist Convention.

The population of the State had advanced from 162,000 in 1800, to 252.432 in 1810, of whom 145 414 were slaves. Under the governorship of Josiah Tatnall, John Milledge, Jared Irwin and David B. Mitchell, the Commonwealth enjoyed a high state of prosperity. Its exports increased, in ten years, from $1,755,939 to $2,568,866. The Legislature and Executive department moved from Louis- ville to Milledgeville in 1807. Although Georgia had claimed all the territory of the State for more than a quarter of a century, yet it was not until iSo:* that the land between the Oconee and Ocmulgee rivers was actually acquired from the Indians, and it was only by different treaties in 1814, 1817, 1819, 1821 and 1825, that the Indian titles to all the land east of the Chattahoochee were extin- guished ; in fact, it tinally required the force of arms on the part of the United .States government to gain possession of all lands east of the Chattahoochee, and effect the extinguishment of Indian titles. This had been guaranteed by the general government when, in 1802, it purchased Georgia's claim to all the land between the Chattahoochee and Mississippi rivers.

It was these Creek Indians living in the western part of Georgia, and in Ala- bama, in whom our Baptist fathers interested themselves so earnestly, in the beginning of this century, and who were not finally removed west of the .Missis- sippi until 1836. And it is the descendants of these ^^ame Indians for whose spiritual benefit we are still laboring and bestowing our substance in the Indian Territory.

The General Committee, though desirous to do so, never engaged in any benevolent work among the Indians ; this was undertaken, however, as we shall see, by the Associations themselves, about 1820. Let us glance again at the condition of the A.ssociations first formed in Georgia, so as to impress their formation and early growth upon our minds, and obtain a bird's eye view of the denomination in the State, during the first decade of the century.

The Georgia Association was formed in 1784, by the union of five churches. In 178S there were t\\enty-scven Georgia churches in connection with this Asso- ciation, which contained 2,270 members. In 1790 there were forty-two Baptist churches in (Jeorgia, whose membership was 3,211 ; and in the following year, 1791, there were forty-seven churches, whose lota! membership was 3,557, there being thirty-two ordained ministers and forty-five licentiates. In the year 1794, fifty-two Georgia churches, with one whose appii'-ition was refused, are reported in the Minutes of the Georgia Association. For fourteen of these churches

(5)

66 THE FIRST FIVE ASSOCIATIONS.

the members of preceding years are given. Allowing a fair estimate for in- crease, and counting one church rejected because of some variance with the Kiokee church, and the total is tifiy-three churches, and 3,650 members. All these facts and figures are taken from printed records.

The Association met, in 1794, at Powell's Creek— now Powelton — and it was agreed to divide the Association, those desiring it being permitted by formal resolution to form another Association, towards the south, in the following Sep- tember. Delegates from eighteen churches met at Buckhead Davis' meeting- house, on Saturday before the fourth Lord's day, and formed the Hephzibah Association, which, in 1803, included twenty-two churches, with 1,132 members ; in 1 8od, twenty-three churches and 1,492 members — a gain of 373; in 1805, twenty-eight churches and 1,765 members; in 1808, delegates from forty-one churches reported a membership of 1,400, allowing twenty-four for the Bethany church, Washington county, whose numbers are not reported; in 181 1, there were thirty-two churches and 1,785 members; in 1812, thirty-six churches and 1,865 members; in 181 3, thirty churches and 2,022 members.

In October, 1798, eight churches were dismissed from the Georgia Association to form a new Association, in the northern part of the State. After a prelimi- nary meeting, in May, 1799, at Shoal Creek church, where they met and formed an Association which was named The Sarepta, in the fall of the same year — October — they held their first session at Van's Creek church, Elbert county, when the Constitution and Decorum of the Georgia Association were adopted. Nowadays we should call this the second meeting.

There were, in this Association-, in 1801, seventeen churches and 1,256 mem- bers; in 1802, there were twenty-five churches and 2,527 members ; in 1803, there were thirty-three churches and 2,693 members; in 1804, thirty-five churches and 2,760 members ; in 1808, forty churches and 2,375 members; 1810, forty churches and 2,220 members; and in 181 1, forty churches containing 2,050 members.

Again, the Georgia, in 1810, dismissed twenty of its fifty-two churches, to form the Ocmulgee Association. In November of that year the Ocmulgee As- sociation was formed at Rooty Creek meeting-house, eight miles east of Eaton- ton, by the union of twenty-four churches, four of which came, probably, from the Hephzibah Association. During the session four other churches were ad- mitted. There were thirty-four churches represented .in 181 1, which had a membership of 1,877. The following year, 181 2, thirty-three churches, with a membership of 2,667, were represented, showing a gain of 801 in one year. Correspondents were received in that year from the Georgia, Sarepta and Heph- zibah Associations.

The fifth Association in the State was the Savannah, which was formed on the 5th of April, 1802, by the union of three churches — the Savannah church, the Newington church, and the colored church of Savannah. The membership of all these churches was about eight hundred, the very large preponderance being with the colored church in Savannah. The delegates from the three churches were as follows : Rev. Henry Holcombe and Elias Robert, from the Savannah (white) church ; Rev. John Goldwire and Thomas Polhill from the Newington church, and Rev. Andrew Bryant, Evan Great and H. Cunningham from the Savannah (colored) church. The delegates met on Saturday, April 3d, and con- stituted the Association on Monday, the 5th, adopting for its creed the English Confession of Faith of 1688, and the summary of church discipline of the Charleston Association. It was resolved to divide the colored church as soon as practicable, and to ordain colored ministers regularly to take charge of these churches; and it was also agreed that, when engaged in business, the members call each other " brethren."

In consequence, the Second colored church was constituted December 26th,

1802, and the Ogechee colored church was constituted on the 2d of January,

1803. Henry Cunningham was ordained on the ist of January, 1803, to take charge of the Second colored church ; and Henry Francis, who had been or- dained on the 23d of May, 1802, assumed the pastorate of the Ogechee colored church. These two latter churches were considered members of the Associa-

THE FIRST FIVE ASSOCIATIONS. (i^

tion, and sent letters and delegates to the session which met at Savannah, Jan- uarv 15th, 1803, without making application for admittance. The membership of the five churches, in January, 1803, was : Savannah, sixty-seven ; Newington, sixteen ; Savannah, First colored, four hundred ; Savannah, Second colored, two hundred ; Ogechee, cotered, two hundred and fifty. Seven other churches ap- plied for admission, and were received : Black Swamp, ninety members, Alex- ander Scott, pastor ; Coosavvhatchie, sixty members, Aaron 'iison, pastor; Pipe Creek, thirty-five members ; Bethesda, twenty-eight members, James Sweat, pastor; Three Runs, thirty — all five in South Carolina — Black Creek, seventy- seven members, Isham Peacock, pastor ; Lott's Creek, forty-five members, Henry Cook, pastor. Total membership, 1,298. These two last named churches were in Georgia, about thirty miles southwest of Savannah.

Mr. Peacock was called to ordination by the Lott's Creek church, of which he was a licentiate, and was a very useful and zealous, but not learned, young preacher. His ordination took place at Black Creek, the presbytery being Dr. Holcombe, Rev. John Goldwire and Rev. Henry Cook, in the morning of Au- gust 15th, 1802. The same presbytery constituted the Black Creek church, .on the afternoon of the same day, with thirteen members, all of whom had in the meanwhile been baptized by Mr. Peacock, after his ordination. The new church then presented him a call to become its pastor, which he accepted. To add still further to these remarkable facts, tlie thirteen members were all converts under the preaching of Mr. Peacock, and had been all received for baptism by experience only the day previous.

These facts are taken from the Association Minutes, and from Dr. Holcombe's Analytical Repository, and from Dr. Benedict's History, and may be relied on as correct.

The five Georgia churches in 1803, increased to eight in 1804, and to at least nine in 1805, when the Sunbury church joined. In 1806 the name of the Asso- ciation was changed to Savannah River, because its churches were on both sides of that river, most of them being in South Carolina. The growth of the Georgia churches of this Association was as follows : 800 members in 1802 ; 1,055 mem- bers in 1803; 1,418 members in 1804, and 4,300 members m 1813, the great majority of whom were colored members.

In the city of Augusta, also, there'was a large and flourishing church of colored people, which contauied, in 1813, 588 members. Thischurch, the name of which is Springfield, was formed in 1791, and connacted itself with the Georgia Asso- ciation as early, at least, as the beginning of this century. In 1803 it had 500 members, and in 1814 it had 600 members. It established, fourteen miles be- low Augusta, an arm, or branch, called Ebenezer, which, for more than half a century, has been a large and flourishing church. Jacob Walker, the most prominent pastor of the Springfield church, occupied a position in Augusta fully equal tc; that held by Andrew Marshall m Savannah. At his death the whole city of Augusta manifested the greatest respect and sorrow, as for one of its most eminent citizens.

The following estimate, the figures of which have all been taken from printed Minutes, gives a fair view of the statistics of our denomination in Georgia, in the year 1813:

Georgia Association, • • • 35 churches, . . 3,428 members.

Hephzibah Association, . . 36 churches, . . 2,037 members

Sarepta Association, . . . 44 churches, . . 3, 140 members.

Ocmulgee Association,. . . 39 churches, . . 2,850 members.

Savannah River Association,. 10 churches, . . 4,3c5o members.

Total 164 churches, . , 15,755 members.

About this period a great work of grace occurred in Georgia. During the year 1812, 1,265 converts were baptized in the Sarepta Association, 1,492 in the Savannah Association, and in the Georgia, 362 baptisms were reported at its session for 1813. Churches were being constituted coniinually in all parts of the State. For several years in succession the different Associations had been

68 THE FIRST FIVE ASSOCIATIONS.

appointing days for fasting, humiliation and prayer, and* sometimes two such days of humiliation for imploring mercy and blessing were appointed for the same year. At its session in i8i i the Georgia Association adopted the follow- ing : " In concurrence with the llephzibah Association —

" Rc'solvt'd, That Friday before the fourth Lord's day in December next, be observed as a day of fasting and prayer to God that He would graciously pour out His Spirit more abundantly on church