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

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

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

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

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

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

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

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

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

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

    In 1835, the meeting is at Suwanee church, Gwinnett county. S. Roberts preached the introductory. Dropped the correspondence with the Convention for the present. Several churches dismissed to form two new Associations, one north and one west of us, and committees sent to assist. It is recommended to preach a mission sermon at each session, and the Index is also recommended. The following report is inserted: Six Sabbath-schools, two missionary, and five temperance societies, some churches revived, and the cause of benevolence advancing. Resolved that we will approve, encourage and support every effort that is now making in the cause of benevolence and religion that God appears to own and bless. A committee on domestic missions is appointed. T. M. Kinzy, the missionary, reports favorably --- had baptized forty-four persons and constituted two churches. Mission money, $52 77 ½. Ordained ministers, fifteen; licentiates, three; ninety-eight baptized; total, one thousand four hundred and seven. James Riley, the first moderator, had died.

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

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

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

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

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

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

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

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

    The fifth session was held with the church at Mount Zion, Randolph County. Churches, forty-three; members, one thousand eight hundred and six; ministers, eleven; licentiates, four. J. Ross, moderator; A. Smith, clerk. The number of churches now in the body, and the extensive space of country over which they were spread, made it desirable that another Association should be organized out of churches in the southern bounds of this body; hence, the following churches took letters for that purpose, viz.: In Stewart County, Antioch, Richland, Fellowship, Mount Paran, Liberty and Bethlehem; in Sumter County, Shiloh, Providence, Bethesda, Bethel and Spring Creek; in Randolph County, Mount Zion, Mount Sinai, Pataula, Bethlehem and Antioch; in Early County, Smyrna and Liberty Hill. These churches were organized into an Association called Bethel, at Richland church, in Stewart County, on Saturday before the fourth Sabbath in November, 1833.

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

    The seventh session was held at Bethel, Talbot County. J. Ross, moderator, and R. Fleming, clerk. Churches, twenty-nine; members, two thousand six hundred; baptisms, two hundred and twenty-two. Nothing special done at this meeting, except that she still rejected correspondence offered by the Convention through Elder J. H. Campbell.

    The eighth session was held at Bethel, Muscogee County. The Association now becomes more of a business-doing body, and though she would have readily united with the Convention, by an overwhelming majority, yet for the sake of some who were opposed, the advocates declined urging the matter. The following resolution was passed unanimously: "Resolved, that this body approves of the objects of the Convention, but regarding the feelings of some of our dear brethren, we deem it prudent, for the present, to postpone a correspondence, so far as we are concerned." The brethren, C. D. Mallary and J. E. Dawson, were present, and they, with the delegates from that body to this, did much good; and it is believed that by their able counsel, exhortations, prayers and sermons, they made an impression of the most favorable kind respecting educated ministers, missionary and temperance societies, etc. The Association recommended a meeting to be held at County Line, Talbot County, for the purpose of devising a plan by which to supply with preaching the destitute in and around the bounds of this body. This meeting was held on the Friday and Saturday before the fourth Sabbath in November, 1836, and a domestic missionary society was formed. Elder T. J. Hand, by appointment, preached the introductory sermon, and J. Moon on the subject of missions on the Sabbath. A collection for missionary purposes was taken, and $116 were raised. This may be considered the starting point in missions by the Association. Elder George Granberry wrote the circular letter this year, and selected as his theme the importance of remembering "the Sabbath day to keep it holy;" also, the duty of christians in supporting the gospel ministry, at home and abroad. The sin of visiting, traveling and starting to market on Sunday, or Saturday evening, has been too common in the country generally, for which we ought to be ashamed and repent. With but one solitary dissenting voice the following resolution was passed: "Resolved, that we fully concur with the Ebenezer Association in the opinion that the difference of sentiment entertained by members, churches and Associations, in relation to the mission cause, and other benevolent efforts, should not affect fellowship." This year correspondence was opened with the Central Association, by a very large majority.

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

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

    Horeb and Upatoie churches, in Talbot County, and Bethel, in Meriwether, did not represent themselves at this session, owing to their opposition to the missionary spirit, which they evidently saw would pervade the body. They subsequently united in forming a new Association, which, by way of eminence, they called "The Apostolic Baptist Association." In this they were joined by remnants from Ariel, in Crawford, from Mount Carmel, in Muscogee, and Valley Grove, in Talbot, and some others. These were very small churches. They declared non-fellowship with all the churches friendly to the benevolent institutions, and closed their doors against all the liberal ministers who advocate, as they say, the "society system." 'Tis passing strange, that amongst these, as amongst some other opposers of missions, there should be efforts made to impress upon the public mind the belief that the mission societies are connected with the abolitionists, and that the advocates of missions are abolitionists! It is difficult to believe that they believe what they say in this respect. Again, they endeavor to brand the advocates of the Bible, tract, mission, Sunday-school, education and temperance societies with disaffection towards the government, with designs to subvert and overturn the glorious fabric of the republic! Now, who that knows his A, B, C, in the rise and downfall of nations, does not know that the general defusion of education, morality and religion is indispensable to the perpetuity of a republican form of government? And what is the tendency of all the above societies? Our sapient opposers say, "to subvert the government!"

    The tenth session was held with the church at Hamilton, 1838. Perryman, moderator; Fleming, clerk. Churches, twenty-nine; members, two thousand and seven hundred; ministers, fourteen. The introductory sermon by G. Granberry. There were present about thirty-five preachers, including those belonging to the body---a larger number than ever before assembled in Western Georgia. This was one of the most pleasant, interesting and profitable meetings ever enjoyed by the Association. But one spirit seemed to pervade this large assemblage of the worshipers of God. An extensive revival had been enjoyed in a large portion of the churches only a few weeks previously, and the members were fully prepared, in their feelings and judgment, to enter into the wide and delightful field of benevolent operations.

    Eight delegates, viz.: J. Perryman, Robert Fleming, George Granberry, Jesse Moon, G. B. Waldrop, Hiram Powell, W. Henderson, Samuel Harris, were elected to bear a letter to the Georgia Baptist Convention, petitioning to become a component member of that body at its session in 1839, at Richland, in Twiggs County. This was a perfectly unanimous act of the body. At this meeting, also, the domestic mission society, formed two years previously, paid over into the hands of the treasurer of the Association the funds of said society, and the Association took the business under her patronage and management. The sum sent up by the churches amounted to $200 25, which, with the sum collected in the congregation after a sermon by Elder J. E. Dawson on Sabbath, amounted to $356 25. The missionary operations are now carried on by an executive committee, viz.: Jesse Carter, M. A. George, John Neal, Springer Gibson, James Boykin, and George Granberry, treasurer, and James Perryman, chairman of the committee. This committee had in its employ, as a domestic missionary, G. W. Key, and expects, by the help of the Lord, to keep at least one minister constantly in its service.

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

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

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

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

    Answer: "Recommended the churches to direct the person to seek restoration in some church of the Association from whence he came, that is known to stand fair," etc.

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

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

    Whereas, It has been repeatedly charged upon this Association by the delegates of those churches which have separated from our union and declared themselves no more of us, that we have departed from original principles, that we are connected with the benevolent institutions of the day, and that we have departed from the common faith of the denomination; and, whereas, incorrect impressions in relation to our principles and practice, as an Association, may be produced by permitting these charges to remain unnoticed; therefore,

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

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

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

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

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

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

    The Baptist Church of Christ at Emmaus to the Delegates & Messengers composing the Western Association:

    Dear Brethren: The time has arrived when, according to our former custom, we shall meet with you at another annual session as an advisory council to provide for the union of the churches; and as it is a well known fact to every observer that wide spread divisions exist among us as a denomination, even from Maine to Mississippi, and as the gospel has no dividing tendency, we believe it is the incorporation of the benevolent (so called) institutions of the day with the churches that has caused the confusion of which we complain---we therefore think the present crisis calls aloud for something to be done that will restore Zion to her primitive simplicity and union, which we believe can only be effected by an entire separation from the present institution system and uniting upon the principles of the gospel. We therefore request the Association to take the matter into consideration and provide for the union of the churches, by becoming disconnected from those human institutions and all who patronize them. We, as a church, have resolved to become disconnected from those institutions, both in an associate and church capacity, and all who support them. Now, dear brethren, if you in your judgment think we have transcended our limits, and gone into error, we call upon you to convince us from the authority of the word of God. When that is done, we will yield the point; but if you, as an Association, refuse to grant our request, (painful as it is,) we are constrained to declare unto you that we are no longer of you, as a body, until you return to original principles and unite with us upon the gospel system. We therefore design, in the strength of the Lord, to maintain the doctrine and discipline of the primitive Baptists and unite with those of our sister churches who thus act, who hold the constitution of the Association and maintain the same.

    Then follows the scale of the churches and names of delegates.

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

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

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

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

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

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

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

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

    This union was formed in the winter of 1829, at Mount Carmel, in Crawford County, the churches, nineteen in number, having been dismissed from the Flint River in the preceding October. They are situated in Bibb, Crawford, Monroe, Houston, etc. The presbytery were John Milner, William Moseley and Joseph Chipman. John Blackstone was the first moderator, and Austin Ellis, clerk. The meeting for 1832 was at Bethlehem, Upson County. The same officers continued. Nothing of importance done. The following year the session is at Union, Bibb County. This body has stood aloof from missions, Bible societies, Sunday-schools, temperance societies, etc. Baptisms, eighty-one, thirty-three of which are at Bethesda, administered by Jacob King. Number of members, one thousand seven hundred and seventy-nine.

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

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

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

    The churches which formed this body were dismissed from the Hephzibah Association in October, 1828. They are located in Washington County (from which the Association derives its name,) and contiguous counties. William R. Stansell had been active in bringing about the constitution, and was the first moderator. But in two or three years he removed to Mississippi. Others from the Ebenezer and Georgia joined soon after its formation, so that in 1834 there were nineteen churches and one thousand one hundred and sixty-eight members---the number of ministers having always been small. That year the session was at Island creek church, Hancock County. Introductory sermon by J. P. Leverett. James Barnes, moderator, and Benjamin Roberts, clerk. Agreed to correspond with the Central, (constituted that same year,) and sent corresponding messengers to the Convention. Recommended the members of its churches not to engage in the traffic in ardent spirits. A mission sermon is usually preached on the Sabbath of its sessions. This year the sermon was preached by J. E. Dawson, (of the Central Association,) and a collection amounting to $51 00 was taken up. The Lord was graciously present in the meeting---a powerful excitement prevailed in the congregation---the services were protracted several days and the church received considerable additions. The Island creek people will never forget this meeting.

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

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

    It is supposed this body takes its name from Houston County, in which most of its churches are situated. In 1830, several churches petitioned for letters of dismission from the Ebenezer Association for the purpose of forming a new body, and brethren Tharp, Baker and Melton were appointed to aid in said constitution. Rev. John McKenzie seems to have had somewhat to do in the affairs of this new concern, and there has been more or less of division in sentiment among its churches and ministers for a number of years. In consequence of which, it has not been as prosperous as many other Associations in the State. In 1833, it has fourteen churches, three hundred and eighty-seven members, and very few ministers.

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

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

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

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

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

    There was one peculiarity in the decorum of this body, which has had influence upon its interests ever since; that is, it "recognizes and approves of Sabbath-schools, missions, the education of ministers, Bible, temperance and tract societies, and will give them our hearty co-operation; but fellowship will not be disturbed with any member who does not feel it his duty to contribute to their support." An executive committee was appointed, "to which was committed the management of domestic missions."

    Pleasing appearances of a general revival were discovered in the course of the spring and summer of 1834. In the neighborhood of the Indian creek church, several conversions had occurred. In Eatonton and McDonough, many were inquiring the way of life. It was under this state of things that the delegates from the churches assembled at Antioch, (a place rendered memorable by the breaking out of the great revival in 1837,) to attend their first annual session. The introductory sermon was preached by Jesse Travis, "a man full of the Holy Ghost and of faith." It was evident that the Lord was present to bless! Two of the ministers spent Saturday night in prayer, with strong cries and tears! On the Sabbath, the power of the Holy One came down on the vast assembly. Before the meeting closed, (some ten days,) upwards of eighty were baptized into Antioch church. Rev. Messrs. Jonathan Davis, A. Sherwood, and V. R. Thornton, favored the occasion with their presence and labors. The work did not stop there: the delegates and ministers carried home the good influence with them---all the churches shared in the blessing, and hundreds were added unto the Lord. For several months the preachers had no rest from their labors. Day and night they were among the people, at the meeting-houses, from neighborhood to neighborhood, and frequently from house to house, "warning every man and beseeching every man with tears." The Milledgeville church was received at this meeting. Delegates, Judge John G. Polhill, G. Leeves and ...... Baldwin. The executive committee were constituted a foreign and domestic mission board. One hundred dollars were paid Abner B. Stanley, domestic missionary, and $128,12½ taken up on the Sabbath after the missionary sermon by J. H. Campbell. Arrangements were made with Lot Hearn, executor of Seth Hearn, to receive a legacy left by his will to foreign and domestic missions, amounting to seventeen hundred dollars. The state of things among the churches was so interesting, it was agreed to hold an extra session at Sharon camp-meeting, which accordingly took place on the first Sabbath in September following. Here it was agreed, "that we apply for admission as a component member of the Georgia Baptist Convention." (The churches had hitherto been united with said body through auxiliary missionary societies.) Upwards of forty were baptized during this session. It is stated in the minutes, that "most of our churches are experiencing the reviving influences of the Spirit." Agreed to seek correspondence with the Georgia Association, also with the Sarepta.

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

    One of the missionaries of the body, Abner B. Stanley, a zealous and useful licentiate, had been removed by death. Suitable resolutions in reference to the afflictive and mysterious dispensation were adopted. Jesse Travis and J. H. Campbell spent a portion of the year in domestic missionary service. Amounts for benevolent objects, $1,317 021/2. Three churches joined, Madison, Clinton and New Hope, in Henry County.

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

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

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

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

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

    Delegates from the churches assembled in 1843 at a Baptist camp-meeting near Friendship church, Greene County. Rev. I. L. Brooks was a delegate from Sugar creek church and John P. James from Sardis. After solemn prayer for "the peace of Jerusalem," it was resolved to send a conciliatory letter to the Ocmulgee Association, which now seems to be in quite a declining state. (Brother J. F. Hillyer, who bore this letter, met with no encouragement, and the effort has not been renewed.) The meeting was one of interest---many sinners were awakened, and several baptized into the church. Rev. Messrs Byars and Buckner had been employed as missionaries. The following year, 1844, the session was at Salem, Jones County. Owing to the great political excitement prevailing at the time, the state of religion throughout the country was low, and, though the subject was seldom named on occasions of our religious anniversaries, yet many of the brethren were so much engrossed with it, as to be poorly prepared for more holy services. Many excellent preachers attended at Salem, but their labors seemed to be as water spilled upon the ground, which cannot be gathered again. The executive committee reported much valuable labor performed during the year, by the colporteur, brother Nelson. Several hundred dollars worth of religious books and tracts had been sold or distributed by him. Many poor families had received the Bible gratuitously.

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

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

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

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

    In 1852 a colored minister, Rev. Cæsar Fraser, a native African, was sent out by this Association to preach the gospel in his own country. In January of that year he sailed from Savannah, in company with Rev. Eli Ball, of Virginia, (who was going out on a visit of inspection to the mission stations in Africa,) and located near the town of Monrovia, on the St. Paul's river. In the course of the following year, the Foreign Mission Board having expressed its willingness to sustain this colored brother, the Rehoboth adopted Rev. J. S. Dennard and wife as her missionaries to Africa. Mrs. Dennard died within a few months after her arrival in that dark land, and her husband soon followed her to the grave. In 1857, Rev. T. A. Reid and wife went out to Africa as missionaries of this Association.

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

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

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

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

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

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

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

Saturday, November 23d, 1833.

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

    2. After an examination of the churches on the principles of the christian faith, and finding them orthodox, proceeded to constitute them into an Association upon the articles of faith held to and published in the minutes of the Columbus Association. Prayer by brother Hood. A solemn charge given by brother Smith. The presbytery then proceeded to extend the right of fellowship to the brethren, and the brethren to each other.

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

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

    The minutes of the second session represent that it was held at Spring creek church, Sumter County, in connection with the first Sabbath in September, 1834. There were twenty-one churches represented, showing a membership of five hundred and seventy-nine. Some of these churches were quite weak, containing eight, ten, twelve, and fifteen members, etc. The largest church (Pataula,) contained only fifty-seven members. The names of ministers are JOHN RUSHIN, CADER A. PARKER, PETER ELDRIDGE, HENRY DIKES, JAMES S. LUNSFORD, JOSHUA MERCER and TRAVIS EVERITT. Thirty years thereafter, viz.: in 1864, this body, after having dismissed a number of its churches to join other Associations, contained six thousand and fifteen members, showing that it was favored by the King in Zion with an energetic ministry, and that the Lord does not despise the day of small things. James S. Lunsford was its first moderator, and John W. Cowart, clerk.

    The following year, 1835, twelve additional churches were received, and the good cause seemed to be generally prosperous within the bounds of the Association. In 1837, the name of Rev. Jonathan Davis appears as a delegate from Palmyra church, for the first time, and the following year that of his brother, Rev. Jesse M. Davis. Nothing of importance seems to have characterized those sessions. In 1839, the name of Thomas Muse is recorded as a delegate from Macedonia church, Early County. He does not seem to have been a preacher then, though he may have been such. In the minutes of that year we find the following item: "Took up the subject of domestic missions in the bounds of this Association, and after many remarks, all of which were wholly favorable, Resolved, That this Association admit under her charge and take the management of domestic missions, to supply destitute regions within our bounds and around us, and that the churches and brethren be and they are hereby, invited to send up such means as they may desire to our annual sessions, and we pledge ourselves to manage and apply them according to their wishes. Under this resolution an executive committee was appointed and other steps taken to carry out its spirit. This was the first definite action of the body in favor of missions, and this only contemplated domestic missions. [It was not until years afterwards that the Association engaged systematically in Indian and foreign missions.] This, however, is some evidence of progress, as in 1837 they had refused to correspond with the Georgia Baptist State Convention by a very decided vote, and had "dropped correspondence with the Columbus Association in consequence of their corresponding with the Central Association and State Convention." This savored rather strongly of anti-ism, yet it may have been something else.

    The session for 1840 was held at Pataula church, Randolph County. The only items of interest are, that an hour of Sabbath forenoon was spent in prayer for Lumpkin church, (which is supposed to have been in trouble,) a report on the subject of abolition, and another on that of discipline, all breathing a good spirit and advocating correct principles. In 1841, brother Lunsford, who had presided over the body from its organization, declined a re-election, and Jonathan Davis was elected moderator. On Monday, "Resumed the subject of correspondence with the Convention, and, on motion, referred the case to the consideration of the churches, recommending them to say in their next letters whether or not they are willing to become a constituent member of the Convention, and if not, say whether they are willing to open correspondence or not." A committee was appointed to procure minutes and documents of the Georgia Baptist Convention and of the Triennial Convention, to examine such documents, and to report at the next session. The death of Rev. Jesse Mercer is noticed, and resolutions on the subject adopted, among which is the following: "Resolved, That in the late death of the Rev. Jesse Mercer, not only his native State, but the christian world, has sustained a heavy bereavement." The following year, at Blakely, Early County, delegates presented themselves from the Georgia Baptist Convention---James Perryman, Jesse Carter and R. Q. Dickinson---"who were cordially received," and elected eight delegates to represent them in said Convention, the moderator to write a letter, etc. Domestic missions had been prosecuted with energy for several years, in connection with which a system of colportage had been adopted, funds for which had been sent up by the churches, and thus many valuable religious books had been introduced within the bounds of the Association. Light was increasing, the piety of the members improving, and the body advancing rapidly in influence and usefulness. Among those who seem to have been active and leading spirits in those days may be mentioned Dr. John G. Gilbert, Jonathan Davis, Jesse M. Davis, James Mathews, James Clarke, Lewis Everingham, J. S. Lunsford, F. F. Seig, and, prominent among them all, that indefatigable worker, Thomas Muse.

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

    In the minutes of 1845 there is nothing of interest reported, if we may except the report of W. Maund, the domestic missionary, who seems to have labored with great zeal and much success. The following year, at Cuthbert, the session received a visit from Rev. C. D. Mallary, "in behalf of the College at Penfield," who was most cordially welcomed, and the object for which he pleaded indorsed. The following resolutions, on other subjects, were also adopted:

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

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

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

    At the session for 1817, at Blakely, nothing of special interest is reported, except that eleven churches joined, nearly all of which had recently been of the Salem United Association, (that body, it is presumed, having dissolved) and that brother James Matthews was elected moderator, in place of Jonathan Davis, who had removed to Alabama. In 1848, at Bethlehem church, Stewart County, at the request of the Lumpkin church, Carlos W. Stevens was ordained to the work of the ministry; J. H. Campbell preached the sermon, C. A. Tharp made the prayer, F. F. Seig gave the charge and W. L. Crawford extended the right hand of fellowship. At the instance of the Palmyra church, it was proposed that some action be taken in favor of "raising a fund for the education of young ministers," on which a committee was appointed, who reported favorably. In 1849, at Americus, at the request of Palmyra and Albany churches, it was agreed to attend to the ordination of E. W. Warren and T. D. Matthews, which was done on Sabbath afternoon; A. T. Holmes preached the sermon, Eli Ball led in prayer, J. H. Campbell gave the charge and W. L. Crawford the right hand of fellowship. The cause of foreign missions was urged more earnestly on the attention of the churches, though the energies of the body were mostly given to domestic missions and colportage. In 1850, the session was held at Palmyra, Lee County, W. L. Crawford, moderator, E. W. Warren, clerk. "The question of the expediency of appointing a day of fasting and prayer, that the Lord may avert the calamity that seems to threaten the perpetuity and welfare of our much loved Union, was taken up and the following resolution was offered by brother J. H. Campbell, [the author was then residing at Lumpkin] and adopted: Resolved, That in view of the alarming political agitation of our country, we recommend that Tuesday, the 10th day of December, next, (the day on which the State Convention meets) be observed by the churches of this body as a day of humiliation, fasting and prayer, that the Lord may be graciously pleased to guide the rulers and people of our land to wise, just and peaceful measures, to restore quiet and harmony to our borders, and make us ever to dwell under the shadow of his wings, a united and prosperous nation." (The political convention alluded to adopted what was subsequently known as "The Georgia Platform," which has since been recognized as one of the ablest documents ever produced in this country, and which was received by almost every Southern State as the basis of its political action.) "The following query was offered by brother James M. Clark: 'Can a church release a member from all church connection, and discharge him from church obligations, upon his own request, when there are no charges existing against said member?' The following committee was appointed to present an answer, viz.: J. H. Campbell, James M. Clark and F. F. Seig. Answer---'We answer the above query in the negative, for the following reasons: 1. That Christ is King in Zion, and the church has no authority from Him to release any of His subjects from their allegiance. 2. Because a person in joining the church, by that act enters into a covenant with the Lord, and professes to receive Him as his king, as well as with his people, and the church has no right to set aside that covenant. 3. Because a member may desire to withdraw from the church for other reasons than a sense of his own unworthiness, and because the establishment of such a principle would open the door to numberless evils. If a member desires to withdraw, acknowledging himself in an unconverted state, that acknowledgment furnishes ground for a charge upon which he may be excommunicated.'" The foregoing items comprise all that was done at this session, outside of the ordinary routine of business.

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

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

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

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

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

    At the session at Hebron church, Lee County, in 1854, the following resolution, offered by Rev. Joseph S. Baker, was adopted: "That we cordially approve of the object of the Bible Revision Association, and deem it entitled to the contributions and prayers of all lovers of the pure word of God." The Colporteur, John Martin, reports the sale of $1,171,67 worth of religious books, in addition to his other valuable services. He was continued for the next year. Isaac B. Deavors was employed as a missionary to the blacks. Indeed, the body seems to have embarked in every important benevolent enterprise. Besides her female college, for which she was raising thousands of dollars annually, she had her Sabbath-school Board, her mission to the blacks within her own bounds, her mission to the Indians, (adopted in 1856,) all of which were being well sustained. And then, in 1858, it is recorded in the corresponding letter, "as we review the past associational year, we feel bound to give thanks to our Heavenly Father for the general health, the fruitful seasons and abundant crops he has kindly bestowed upon us as a people; but especially are we under obligations to him for the additions made to the membership of our churches, and for the influence of his blessed Word and Spirit in promoting missionary and educational enterprises." Rev. R. J. Hogue had been appointed missionary to the Choctaw Indians in 1857, and in 1858 his traveling expenses and salary, amounting to $1,150,00, were paid. Among the leading minds of the Association in those days, were W. L. Crawford, Thomas Muse, C. D. Mallary, Lott Warren, D. A. Vason, H. C. Hornady, J. S. Baker, C. M. Irvin, James M. Clark, W. J. Lawton, George F. Cooper, F. F. Seig, E. W. Warren and others, showing an array of talents and weight of character found in no other Association in the State, unless it may have been the Georgia.

    Of late years the body has "cast its bread beside all waters---sowed its seed in the morning, and not withheld in the evening." But a check has been put upon its progress. War has crippled its energies for a time, and has cast a dark shadow over all its affairs. Years ago Clarke² returned from Africa and has never resumed his labors in that "dark land;" Hogue was compelled to flee from his station among the Indians during the war and seek an asylum in Texas; the College buildings were used for military purposes for years, and were no doubt greatly injured; and then, Death has thrust in its sickle, and has cut down many who were once her pillars of strength---Mallary is gone! and Lott Warren is gone! and Cowdry has ceased from his labors! and Joel Perry is no more! and James Matthews, and Everingham, and Lunsford, and Rushin, and Eldridge, and many other "Princes in Israel" have been called away from earth to their inheritance on high!

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

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

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

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

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

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

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

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

JONES' CREEK CHURCH,
Liberty Co., Ga., November 24th, 1866.

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

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

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

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

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

    In 1822, the General Association, (now the State Convention,) was organized in Powelton, for the purpose, among other things, not only of promoting missions, but also ministerial education. For several years, the only Associations connected with it were the Georgia, the Ocmulgee and the Sunbury---those who were decided missionaries in the other Associations representing themselves therein through missionary societies. In 1827, at Antioch church, Morgan County, several churches of the Ocmulgee Association petitioned that body to withdraw from the General Association, on account of their opposition to missions and ministerial education, which petitions were laid over till the next session, when the question of withdrawal was again discussed. But it was not till 1830, at Harmony church, Putnam County, that the step was taken. This was followed by years of dissension and strife. In 1835, the body passed a resolution of "non-fellowship with all benevolent societies, so called," and, in 1837, she declares such societies "unscriptural."

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

    Thus it may be seen, that the opposition to missions, Bible societies, Sunday-schools, ministerial education, etc., began to show itself several years before it culminated in the actual division of the churches and Associations, which occurred mostly from 1836 to 1838.

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

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