With respect to the precise date of the constitution, there is some doubt, as the records of the early proceedings of this infant body were not preserved. There are no documents from which either the date or place of its formation can be fixed with certainty. It is most probable it took place at the Kiokee church. This was the mother church, and it would seem reasonable to suppose that the union was formed there. Indeed, Mr. Benedict, in his History of the Baptists, seems to admit it, and the testimony of Rev. Mr. Cartledge, then a licentiate in the church, goes to the same point, though the Rev. Mr. Sherwood, in his "Gazetteer of Georgia," places it at Fishing Creek church, but without any testimony now in his possession.

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

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

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

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

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

    In October, 1788, the session was held at Clark's station. Of this meeting we have the first printed minutes, and it would seem that there ought to be minutes of all the subsequent meetings, as the churches were requested to send their contributions for this purpose; but, alas! but one solitary copy can be found until the session in 1795.

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

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

    One thing, however, occurred on this occasion, which deserves a passing notice. Mr. James Hutchinson, a Methodist preacher, appeared at this session and requested an opportunity to relate his experience and faith in Christ, with a view to his becoming a member of the church at that place. This privilege was granted him, and his relation being satisfactory, he was received into membership. But although he gave up the Methodist discipline and doctrines, and embraced fully those of the Baptist denomination, he did not feel at liberty to give up his baptism, having been immersed, upon a profession of his faith, by the Rev. Mr. Humphries, a regular minister of the Methodist connection. This was made a question for the Association, then sitting, and to the body there appeared so much of gospel order in it, that Mr. Hutchinson was admitted by the consent of the body upon his baptism thus received. But in the end it terminated unfortunately. Many were not well pleased with such a course, and therefore it led on to strife and confusion. However, as he was an eloquent man, and truly fervent in spirit, many were conciliated by his zeal and perseverance, and strong hopes were entertained that much good would be affected through his instrumentality.

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

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

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

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

    Overwhelmed with a sense of guilt, he left Virginia, and sought refuge among strangers, in a strange land; but shame and conviction followed him, and after a short time he returned to his aggrieved and offended brethren, made an humble confession, and besought them to forgive and restore him to their fellowship. His plea was heard and he was restored. Thus reinstated, he returned to Georgia, sought and obtained a union and fellowship with the brethren here, and from his self-loathing and deep humility, his burning zeal and powerful talents, he acquired again a considerable estimation among the churches. But now he adopted the Armenian scheme of doctrine, and began to build up the things he had in his better days attempted to destroy, thereby making himself, in the estimate of the Apostle Paul, a transgressor.

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

    With such aids, it is not at all to be wondered at that Mr. Walker, for a time, spoiled the peace and disturbed the harmonious action of the Association. These men were labored with long and affectionately by several of the ablest ministers in the connection, but to no purpose. They continued to propagate their Armenian doctrines. This was the more distressing, because it occurred simultaneously with the ingress of Methodist ministers into the State, who had already opened their artillery upon the principal ministers in the Association. Thus they were assailed by a strong opposition without, and annoyed by a powerful faction within.

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

    The Association convened in October, 1792, at Fishing creek. Abraham Marshall was chosen moderator, and Peter Smith, clerk. It appears from the minutes of that meeting, that the number of associate churches had increased to fifty-six. Hence there was an increase of twenty-seven churches in four years. The names of these churches are as follows: Shoulder-bone, Buck-eye creek; Callahan's mill, South Carolina; Scull shoals, Head of Briar creek, McBean, Buckhead, Bark camp, First Williamson's swamp, Second Williamson's swamp, Cag creek, White ponds, Fort Creek, Little Ogeechee; Shockley's ferry, South Carolina; Bonnell's creek, Upper Little Ogeechee, Ohoopy creek, Averett's bridge, Little Ogeechee; Buck creek, Watery Fork of Buffalo, Fulsome's creek, Sandy hill, Ogeechee, Northfort creek, Beaverdam creek, and Fort of Tugalo. And of ministers, there appears also to have been the following increase: Isaac Busson, Thomas Daniel, Samuel Cartledge, George Franklin, Thomas Mercer, Benjamin Davis, John Thomas, Jesse Mercer, Timothy Carrington, Lewis Shelton, John Harvey, Benjamin Thomson, William Cone, George Tilman, John Henderson, John Stanford, and Edmund Byne.

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

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

    It must be highly gratifying to that part of those old brethren yet living, who entered into this resolution, to look back and see how the blessing of the Lord has followed upon these labors of love and faith. It is true they may have sown in tears, but they have reaped in joy a copious harvest.

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

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

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

    At the meeting of the Powelton conference the foregoing May, upon the subject of an Indian mission, "it was proposed that a general committee of the Georgia Baptists should be formed, consisting of three members from each Association in the State, the leading object of which should be, to meet and confer with other Christian societies, in order to remove differences, and if possible, bring about a more general and close union among real Christians on the principles of eternal truth." This being approved, the Rev. Messrs. Marshall, Walker and Mercer, were appointed to meet that committee at Powelton, on Saturday before the first Sabbath in May next ensuing. This looks very much like a Convention, and if the good sense and piety of those times had permitted, no doubt it would have been opposed as such.

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

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

    The churches at Double Branches, Lincoln county, and Bethel, Hancock county, recently constituted, applied for membership and were received. The ministers present from other bodies this year were the Rev. Joel Willis, from Hephzibah, and Rev. John Cleveland, from the Sarepta Association; letters and minutes were received from the Charleston and Bethel, but no messengers. Also a letter on the subject of revivals, originally addressed to the churches of the Roanoke Association, Virginia, detailing an account of a most gracious work amongst those churches. An address, too, was read from the General Committee of the Missionary Conference at Powelton, and the Association concurring in its leading objects, a delegation consisting of Revs. Marshall, Walker and Mercer was again appointed to meet that committee. The last Saturday of April ensuing was appointed as a day of fasting and prayer for this committee---"that it be guarded from errors on the one hand, and directed to objects the most proper and useful on the other." General meetings were appointed at various places; and it was agreed that "if orderly ministers of other denominations should attend any, they should be treated with respect, provided they make themselves known. The number baptized this year was six hundred and eighty-nine; the whole number in connection was three thousand three hundred and forty-five. There were fourteen ordained ministers and seven licentiates. The minutes of this session appear not to have been printed until early in the year 1804, to which the clerk appended the following article: "Doubtlessly 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 falsehoods. As the fruit of this work, there have been added to the churches of the Georgia Association more than fourteen hundred. To those of Sarepta, more than one thousand, a year ago; we doubt not but that number has greatly increased by this time. To those of Bethel, more than two thousand. There is, and continues, a great work in some of the churches of Hephzibah and Savannah, and is kindling in others. More than one hundred have been added to one church of the Charleston Association. We are authorized to say, that in six Associations in Kentucky there are at least ten thousand young converts. To all which we add, that the accounts from different and distant parts, verbally received, state that the Lord is doing excellent things in the earth. O most mighty Jesus, ride prosperously because of truth, meekness and righteousness; and thy right hand shall teach thee terrible things. THY KINGDOM COME! COME! COME!"

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

    The cloud of war still hanging over the land, on motion, a committee consisting of the clerk, Lumpkin, Rabun and Brown, was appointed to draw up an article expressive of the sense of the Association on the subject. The article reads as follows:

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

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

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

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

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

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

    We insert, verbatim, the seventh, tenth and fifteenth articles of the minutes of this session, as indicative of the state of feeling which pervaded the body on the subject of missions and other matters of general utility. The seventh article reads as follows: "Received from the BAPTIST BOARD OF FOREIGN MISSIONS FOR THE UNITED STATES, through its agent, Rev. Luther Rice, the report of the board, accompanied by letters desiring the aid of this body in their laudable exertions to spread the GOSPEL OF CHRIST among the heathen in idolatrous lands. The Association unanimously agreed to co-operate in the grand design, and the more effectually to do so, resolved itself into a body for missionary purposes; and appointed the brethren Mercer, Thompson, Roberts, Rabun and Brown, a committee to digest rules for its regulation; to send a circular address to the churches in our connection relative to the subject; and to hold correspondence with the corresponding secretary of the Board of Foreign Missions agreeably to request."

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

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

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

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

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

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

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

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

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

    That on their appointment they received $260 87½, of which sum they forwarded $143 00 to the treasurer of the general board, leaving a balance of $117 87½, which is now let out on interest, being under an impression that it was best to economize, and begin with such sum as would enable the board to increase their appropriations as circumstances might require and their funds justify. Early in the spring they addressed letters to all the ministers of the churches in your bounds, with a view "to stir up their pure minds by way of remembrance to 'this grace; ' " and the result is manifest in the good returns made to this session from the churches. The work in which the general board is engaged is confessedly great and of the first magnitude; especially as it combines the domestic with the foreign mission. The evangelizing of our own Indians is alone the broad work of ages. We invite the Association to inspect the moral state of the heathen in our own country, and ask, that if they had been taught to cheat, steal, lie and swear, by men called christians, does it not prove they can, and that it is a shame they have not been a long time ago taught the fear of God, the sin and Saviour of man, and also to pray! If everywhere on the face of the globe multitudes are perishing for lack of knowledge, like a harvest waving with more than golden ripeness, may it not be asked, with surprise, why we have been idle so long? We say, then, in the words of the report of the board of the Powelton Mission Society, "The obligations of christians to effectuate the great command are original and of the most binding force. The enlistment is during the service. The missionary fervor then should be vivid, firm and constant, and the efforts vigorous, prompt and perpetual." Will you, as invited by the Saviour, lift up your eyes on the fields and behold them white nigh unto harvest! And pray the Lord of the harvest to send more laborers into his harvest. In this sentiment the board most cordially unite and say, "Thy kingdom come! thy will be done! As in heaven, so on earth; for thine, O Lord, is the kingdom and power, and thine be the glory forever. Amen!"

    In 1820, the body had occasion to mourn the death of WILLIAM RABUN, distinguished alike in church and State. The year following, a resolution was passed to form a General Association, to be composed of such associations in the State as should deem it proper to enter into such an organization. In 1822, in connection with difficulties in Williams' creek church, Rev. Thomas Rhodes is noticed as a disorderly man, and the part of that church which refused connection with said Rhodes is declared the true Williams' creek church. In 1825-6, etc., the body was efficiently engaged in promoting missions among the Indians at home and the heathen abroad, and education (theological) in assisting to rear up the Columbian College, District of Columbia. In 1827-8, this body, with others in the interior, enjoyed a season of great refreshing from the presence of the Lord. Thousands were added to the churches. The cause of benevolence grew in favor with the people, and their charities were greatly enlarged. Sabbath-schools and Bible classes began to attract much attention and were generally encouraged. Indeed, it may be remarked here, that efforts for improving the world and the church have never met with such opposition in this Association as in others in the State. The reason of this, it is believed, is that the ministry has been more intelligent, if not more pious.

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

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

    In May, 1799, the brethren met at Shoal creek, Franklin county, to confer about forming a new Association, having already obtained letters of dismission for several churches from the Georgia Association. In the fall, they met again at Vans' creek, Elbert county, and formed the Sarepta Association, by adopting the constitution and decorum of the Georgia, to whose next session they sent as messengers William Davis and G. Smith. The minutes of the first session are not preserved. The churches which were dismissed from the Georgia and joined in the Sarepta, are Shoal creek, Vans' creek, Dove's creek, Hollow Spring, Cabin creek, Nail's creek, Millstone and Trail creek. On 12th October, 1800, the body met at Millstone, Oglethorpe county---Thomas Gilbert, moderator, and William Davis, clerk. Five churches joined---fourteen churches in the Union---one hundred and seventy baptized. Total, seven hundred and ninety-seven. In 1801, at Shoal creek. In 1802, at Cabin creek---sermon by Dozier Thornton---eight new churches joined. In 1803, at Cloud's creek---introductory by William Denman---eight new churches joined this year also. The body now had in union thirty-three churches---baptized three hundred and seventy-five. Total, two thousand eight hundred and seventy-three---a great increase this in three years!

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

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

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

    Several sessions pass off as usual, when, in 1820, a powerful excitement is felt in the meeting at Vans' creek, under the ministry of M. Reeves, J. M. Gray and J. Mercer; several had what is called "the jerks." Resolution passed: " Resolved, That we suggest for our own consideration, and respectfully that of sister associations in the State, the propriety of organizing a general meeting of correspondence." This was drawn by Rev. A. Sherwood and handed in by C. J. Jenkins. Here is the commencement of the State Convention, which has been an instrument of so much good. The circular for this year was on "the religious education of children," of which the Charleston Association expresses its cordial approbation at its ensuing session.

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

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

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

    This body was formed of churches dismissed from the Georgia in 1794. Neither the month, nor place, nor presbytery, can be ascertained, for the records of the Georgia and of this are both lost. The churches are in the counties of Burke, Screven, Jefferson, Richmond, Warren, etc. In 1803, George Franklin was moderator and Norvel Robertson, clerk. A circular from the GENERAL COMMITTEE, formed at Powelton, was received and its measures approved. Churches, twenty-two; baptized, three hundred and six---total, eleven hundred and thirty-two. In 1804 Franklin, Ross and Tharpe were appointed delegates to "the General Committee" at Powelton. In 1806 is found this query and answer:

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

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

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

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

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

    The session for 1828 was at Little Brier creek, Warren county. The missionary party have regained the ascendancy, and Jordan Smith, James Gray and others withdraw and form the Canoochie Association, (anti-missionary,) which holds no correspondence with other bodies. Several churches get letters to form the Washington Association, viz: Beulah, Darien, Bethlehem, Sisters' meeting-house, Jackson's meeting-house, etc. In 1832, recommended the churches to take collections for itinerants---three chosen, McCall, Maund and Polhill.

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

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

    Their progress up to 1874 is still onward!

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

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

    In 1804, fifteen churches; three hundred and seventy-eight baptized; total, one thousand seven hundred and thirty. In November, 1805, the session was at Black Swamp, South Carolina. Alexander Scott, moderator, Joseph Clay, clerk. Approved the measures of the "General Committee" concerning a Baptist college. Sand-hill church (now Power's meeting-house,) admitted as a member. In 1806 it was decided, in answer to a query from Beaufort church, that feet washing is not an ordinance. The Sunbury church joined.

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

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

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

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

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

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

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

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

    September, 1822, the session is at Mount Gilead, Jasper county. The report on Indian reform was read: F. Flournoy had resigned as superintendent, and L. Compere was appointed. On a proposition of the Ocmulgee Missionary Society, that body is consolidated with the Association, and it annually elects seven trustees. For missions in hand, $445,87½. The constitution of the General Association is taken into consideration, "examined article by article, and unanimously approved." Five delegates appointed: J. Milner, C. White, J. M. Gray, William Williams and A. Davis.

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

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

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

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

    Hephzibah, in Jasper county, is the place of meeting in 1828. Baptized, one thousand seven hundred and seventy-two; total, three thousand four hundred and fifty-five. At the session at Shiloh, the following year, the subject of withdrawing from the General Association was again discussed. But it was not until 1830, at Harmony, in Putnam, that this sad event took place. Contention and division follow this step, and a mournful decline is the consequence. The body withdraws from Bethlehem church on account of opposition to her minister, Cyrus White. New Salem church had brought charges against Eatonton; the case is in an unsettled state in 1831 and 1832; and in 1833, at Elim, in Jones, the Association withdraws from Eatonton church likewise. The sessions of those years were exceedingly contentious. So, also, of several following years---1834 and 1835. At Concord, in Jasper, the body declares, "Non-fellowship with all benevolent societies," or rather approves of the act as done by Mount Gilead church. In the meantime, many churches had seceded from the body, and formed the Central Association. Some of these were among the most flourishing and intelligent churches in the union. In 1837, she declares the institutions of the day "unscriptural."

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

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

    Was formed in March, 1814, of churches chiefly from the Hepzibah and Ocmulgee. The minutes of a session held in August of the same year are printed: Thirteen churches; nine baptized---total, five hundred and seventy-five. The presbytery from the Ocmulgee were Joseph Baker, V. A. Tharpe, D. Wood, H. Hooten and E. Talbot. Fulgam and Taylor, officers. Circular letter by ...... Love. Churches dismissed by the Ocmulgee to form the Ebenezer were Mount Nebo, New Providence, Ramah and Trail Branch.

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

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

    At Ramah, in 1820, agreed to concur in the plan for Indian reform. Appointed trustees and ministers are requested to explain this matter to the churches and suggest plans to raise funds. The institution to educate young ministers, suggested by the General Convention, was under consideration. "We are of opinion that such an institution appears laudable, but are not prepared at present to go into it." Twenty-five churches, and fifty-six baptized. Circular letter, on ministerial support, by brother Fulgam---an excellent article. In 1821, at Myrtle Spring, John Ross preached the introductory sermon. Theophilus Pearce and John McKinzy officers. Adam Jones, Thomas Glenn and Joseph Sharpe, trustees for Indian reform, in connection with committees from Ocmulgee and Georgia Associations. Churches twenty-eight, baptized thirty-eight; total, one thousand and eighty-five. Brother McKinzy wrote circular "On the Universal Spread of the Gospel." The importance of exertion in this cause, and of translating the Bible, urged with clearness and warmth. All this by Rev. John McKinzy! ¹

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

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

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

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

    In 1829, at Woods' meeting-house, John Ross was moderator and C. A. Tharp, clerk. John Gray produced a circular, which was rejected, and a committee appointed to write one. Four churches dismissed, probably to form the Itchaconna, on the west side of the river. At New Providence, in 1830, the anti-missionary spirit still seems to have been dominant, as had been the case for several years preceding. All found in the minutes is the receiving and appointing correspondence, etc. Four new churches join, and several are dismissed to form the Houston Association. Baptized four hundred and ten; total, fifteen hundred and two.

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

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

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

    At New Hope in 1839, domestic missions are reported to be prosperous. $255 were paid out for this object alone. Churches twenty-seven---about a dozen ministers. Great improvement in the churches of this body of late years.

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

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

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

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

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

    The meeting in 1830 was at Power's meeting-house. The attendance was good, and the session throughout deeply interesting. Since 1822-'23, when a great revival prevailed along the seaboard, the body had been gradually increasing in strength and efficiency. Several young ministers, talented and zealous, had been raised up of late years, whose influence was felt far and wide. They were ever ready to incite the churches to every good word and work. And having, besides these, men of years, and experience, and wisdom to direct the affairs of the body, its progress was onward. The ensuing session was in Savannah---S. S. Law, moderator. The religious interest was great, and the business conducted with the utmost harmony. Ministers of other denominations in the city joined heartily in the labors of the meeting. Many were converted unto the Lord, and it is believed the blessing shed down on the occasion will never be fully appreciated on earth. Domestic missionaries were yearly employed, who performed much itinerant labor, devoting their attention mostly to the colored population, whose moral and religious improvement was the subject of general remark.

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

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

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

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

    Resolved, That we hold in high estimation the christian virtues and ministerial talents of our beloved brother Binney, and that he carries with him our sympathies and our prayers.

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

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

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

    I have thought the reminiscences of the times, and of the men who acted in them, might not be unacceptable to at least those of your readers who have ever been connected with the Association. The first meeting was held in November, 1818, with the church in Sunbury. I suppose its name was given in compliment of the church at that place. And worthy was she of the distinction. She might be called the mother of churches and of ministers. Of its organization I have no knowledge, but think it was built up mainly by the Rev. Charles O. Screven,² to whom I shall refer again. Rev. J. H. Dunham, the Laws, (father and son,) Charles B. Jones, J. H. Campbell, E. A. Stevens, James Shannon, (afterwards a Campbellite,) J. O. Screven and W. H. McIntosh were licensed to preach by this church, and there may have been others unknown to me. A schoolboy in the Academy at Sunbury, under Mr. Shannon, I witnessed for the first time the ordinance of baptism. I had heard of the sect, and was curious to see a baptism, and was among the first at the river side, where, early one bright morning, the solemn rite was performed. I was so struck with the correspondence between the description of baptism in the New Testament---which my pious mother had taught me to read---and the act before me, that I became, child as I was, satisfied on that subject. Dr. Screven was then pastor of the church. There was a noble dignity about the man that could not fail to impress even the young and thoughtless with profound respect for him. His preaching, as I remember it, was calm and unimpassioned, but earnest and solemn. *        *        *        *        *

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

    In 1818, in the organization of the Association of thirteen churches, two were African---the first and second in Savannah, numbering two thousand two hundred and fifty members. How many of this class were members of the other churches, I have no means of ascertaining, but as an approximation, I put down the colored membership at three thousand. The minutes of 1857, the latest that I have seen, show thirteen African churches and five thousand nine hundred and fifty-seven colored members. Many of these were connected with the white churches, as was the case throughout the country, wherever Baptist churches were located in reasonable proximity to them. The labors of the brethren of this Association for the evangelization of these people were not confined, however, to the operations of their missionaries. There was not a pastor who did not devote more or less time to their religious instruction. The pastors of the white churches in Savannah were deeply concerned for the welfare of the African churches in and around the city. They exercised, with their churches, a kind of supervisory care over them, giving advice, settling difficulties among them, often of a perplexing nature, and instructing them in the principles of the gospel. This was true of Wyer and Binney, and their successors. Some ministers, who were engaged in secular business, devoted their Sabbaths to preaching to the negroes on the plantations near the city, and on the adjacent islands. One brother, I think, (the late A. Harman,) was brought into the ministry by the crying wants of these people, and labored for them with the zeal of one whose heart was aglow with the love of souls. I have been told that the Rev. Samuel S. Law, of honored memory---a preacher of the Apostles' sort, "in season and out of season,"---was accustomed, when he made his weekly visits to his plantation, to have his servants suspend work and assemble, that he might preach Jesus to them. I have, myself, seen Rev. Jacob H. Dunham, after working on his plantation during the week, on Saturday, oar in hand, in a canoe, with a negro boy, on his monthly missionary voyage to St. Catherine's Island, ten or twelve miles distant, with a wide and dangerous river to cross, that he might preach the gospel upon the large plantations there. And the next Saturday he would ride forty miles on horseback, in another direction, upon the same blessed errand; and the next, and the next, to other appointments. I never heard what his salary was, but from the records of the Association, whose missionary he was, his supplies from that source were exceedingly scant, ranging from $30 00 to $46 00 per annum. I recollect hearing that a brother gave him $50 00 a year to preach to the negroes once a month, forty miles from home. I presume this was all he received at that place. But he was laying up enduring treasure in a safe place, and has long ago gone to enjoy it. The simple truth is, in regard to him and others, their services were mostly gratuitous. Rev. Josiah S. Law, one of the ablest ministers of his day, was consecrated to this work, declining to leave it for positions more lucrative and distinguished. Others could be named among the living and the dead, but what I have written is sufficient to show the spirit of the Association. But not alone by preaching did they seek the black man's spiritual welfare. Oral religious instruction to the children in Sabbath-schools, in houses of worship, and on plantations, by ministers and people, male and female, was at one time common. I do not know to what extent it was continued of late years. Indeed, if there is any class of laboring people in the world whose spiritual interests have been better cared for than the late slaves of the South, it does not come within my knowledge. In our houses of worship, special provision was made for their accommodation, and right-minded people encouraged their attendance at the house of God. Pastors gave a part of every Sabbath to them in a separate service, and at a convenient hour, and do so still to the freedmen, where they desire it. Our responsibilities for them did not cease with slavery, nor shall our labors for their welfare. I do not mention these things that we may boast of them. If we had reached the full measure of responsibility upon us, exultation would be unbecoming, and would only betray the weakness of our nature. How far short of the mark that duty prescribed we have fallen, God only knows; but we know enough to humble and abase us, and to extort the cry of agonizing penitence, "God be merciful to us sinners!" Nor do I state these things in vindication of slavery. It is dead; let it sleep in its bloody grave. Content am I with its vindication by the Bible. I mention them because they are facts--facts by which God is honored, while, at the same time, they may reflect shame upon us, that, with such opportunities as they disclose, they do not stand out in broader and clearer lines.

    Some of your readers may be interested to know what was the relation of the African churches to the Association, and their privileges. They were recognized as independent churches, and entitled to their privileges as such. They were represented by their own members, who voted upon all questions. Some of their delegates were free, and some were slaves. Between them and their white brethren the kindest feelings prevailed. On one occasion the usual harmony of the Association, was in some measure disturbed and its peace threatened by an unfortunate difference between two of the most prominent white churches. A question involving much feeling was before the body. So nearly were the parties balanced, that anything like unanimity among the colored delegates would have turned the scale either way, and no one knew with whom these delegates sympathized. Just as the final vote was about to be taken, one of them rose, and in behalf of the rest, stated that as it was a matter in which the white churches were interested, and as they loved the brethren in both of those churches, they respectfully asked to be excused from voting. The difficulty was subsequently, during the meeting, so far adjusted as to remove it from the Association.

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

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

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

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

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

    In 1821 the meeting was at Double Branches, Franklin county. L. Meeks and Benjamin Cleveland, officers. Churches, nineteen, (thirteen of these in Georgia,) thirteen ordained and three licensed preachers; total, seven hundred and seventy-six. Several new churches were received at the session at Lime meeting-house in 1822.

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

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

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

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

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

    In 1833 the body met at Bay creek, Walton County, when A. Sherwood, from the Georgia Baptist Convention, was refused a seat. Twelve churches report no baptisms. The ensuing session is at Camp creek, Gwinnett County. The baptisms are two hundred and eighty---one hundred and thirteen from Monroe, Walton County. A protracted meeting had been held there by Jonathan Davis, V. R. Thornton, J. E. Dawson, etc., when many had been added unto the Lord. Churches, forty-six; ministers, twenty; members, two thousand nine hundred and ninety-eight. The session for 1835, at Utoy, DeKalb County, drops correspondence with the Georgia Association, because the Georgia had opened correspondence with the Central, deemed by the Yellow River "a disorderly body of people," etc.

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

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

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

    The second session was at Mount Pisgah, Monroe, in 1825. Introductory by Robert McGinty. Refused to correspond with General Association. Eleven new churches join. The following year the body met at Bethel meeting-house, Butts County. William Mosely preached the introductory. No business of interest is reported in the minutes---nothing more than receiving and appointing correspondence, etc. In 1827 the body meets at Sardis, Pike County, near Barnesville. Eight new churches join. Granade, Callaway and Henderson preach on the Sabbath. Shiloh, in Bibb County, was the seat of the session, 1828. John M. Gray preached the introductory; J. S. Callaway and A. Sherwood on the Sabbath. About $60 were raised for Domestic Missions. "About nineteen hundred baptized!" The powerful revival, prevailing in other parts of the State, is advancing gloriously within the bounds of this body likewise. Agreed to observe the monthly concert for prayer. Men, in a state of revival, will not oppose the missionary cause. Seventeen churches dismissed to form the Itchaconna.

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

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

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

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

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