BIOGRAPHICAL.

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

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

    In the New World, among strangers, he encountered misfortunes which had the effect to deepen the religious impressions which he had occasionally experienced during his youth, even in the midst of his greatest follies and wickedness, and which were, doubtless, the effects of divine influence. His distress was so great as to attract the notice of the members of the family in which he lived, and also of the boarders. On a certain day one of them told him he was under a conviction, and advised him to go and hear a Baptist minister in the place, assuring him he was the only preacher in the city who could be of any service to him. Accordingly, he went to hear Mr. Hart, (whose name is dear to South Carolina Baptists,) whose ministry is sanctified to his conversion. On this subject he writes: "I do not remember that at that time I had any very distressing fears of hell; but it cut me to the heart that I had sinned against such a good God, and that I was such an unholy, deceitful creature. The first day of November, the day on which I was twenty-one years of age, was a day never to be forgotten. It was a day of light, a day of peace and joy. That day I had clearer views than formerly of sin, holiness, God and Christ, and different views from all I had ever before experienced. I think I was enabled to devote my whole self to God as a reconciled God. I think I then so believed in Christ as to trust in him, and commit my all into his hands. At that time, and from that time, I considered myself as not my own, but his; his, and not the world's, his and no longer Satan's; his, for time, and his for eternity. His soul was greatly comforted by the following passages: "Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. Come unto me, all ye that labor and are heavy laden, and I will give you rest. My grace is sufficient for thee." He says: "My guilt was removed; my sorrow was turned into joy, and I had peace through believing in the fullness and freeness of this great salvation. I as indeed like a new man; every thing in me, all around me, appeared new. A new song was put into my mouth, even praises to my God and Savior. I could not but express my joy to the family where I lived, though they were strangers to every thing of the kind, and some of them really thought I was deranged. This unspeakable happiness continued without any intermission for two whole weeks; and I then thought it would continue forever. But, alas! I soon found I was mistaken."

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

    He finally concluded to leave Charleston. A gentleman made him a present of a horse, saddle and saddle-bags; his friends furnished him with clothing. Leaving Charleston, he traveled on to Euhaw, where he remained with Rev. Mr. Pelot to the end of July. Near Tuckaseeking, a settlement about forty miles from Savannah, in Georgia, were a few Baptists, who constituted a branch of the Euhaw church. The death of Rev. Mr. Stirk, a zealous Baptist minister, had left this little band destitute of the gospel. Hearing of Mr. Botsford, they invited him to come over and help them. With Mr. Pelot he visited them and preached his first sermon to them on the 27th of June, 1771. At his time there was not a regularly constituted Baptist church and but one ordained minister¹ in the whole province of Georgia. His labors here were highly acceptable, and in compliance with their wishes he agreed to remain with them one year. He met with no opposition, was much followed and caressed, and some would travel twenty miles to attend his ministry. He did not confine himself to Tuckaseeking, but preached extensively in many contiguous regions, both in Georgia and South Carolina.

    The manner in which he commenced his labors at Ebenezer, a large settlement of Dutch Lutherans, was sufficiently amusing. It is thus related by Mr. Botsford: "At the lower part of this settlement was a Dutch church, which was only occasionally occupied by the Lutherans, and was convenient to a few Baptists and others. I asked if I had any objections to preach in it, if leave could be obtained? "By no means." Application was made to the minister, a Mr. Robinhurst, (as the name was pronounced,) and he referred the applicant to the deacon. The deacon's reply was: 'No, no tese Paptists are a very pad people. They begin shlow at forst---py and py all men follow dem. No, no, go to the minister, Mr. Robinhurst; if he says breach, den I kiff you de keys.' 'The minister says, I have no objection and leaves it with you.' 'Den take de keys; I will come and hear myself.' The house was opened, and I preached the first time on October 1, 1771, from Matt. ix. 13. When I had preached, the old deacon said: 'Dat peen pad poy, put he breach Jesus Christ; he come again and welcome.'"

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

    Mr. Marshall was one of the Separate and Mr. Botsford of the Regular Order of Baptists. Their friendship no doubt contributed to bring about that lasting and happy union of the orders, (especially in the Southern States,) which was effected soon after. During the year 1772, Mr. Botsford's labors were blessed in several instances to the conversion of souls. Some of these individuals were baptized by Mr. Marshall, others by Mr. Pelot, of Euhaw. It was during this year that one or two occurrences took place which may be a little amusing to the reader. I give them in the language of Benedict, who probably derived his information from Mr. Botsford himself: "Once, on a journey up to the Kiokee, where Mr. Botsford had appointed to preach, he called upon a Mr. Savidge to inquire the way. This Mr. Savidge was then a bigoted churchman, but was hopefully acquainted with the truth. After he had given the stranger proper directions, the following conversation ensued: 'I suppose you are the Baptist minister who is to preach to-day at the Kiokee.' 'Yes, sir; will you go?' 'No, I am not fond of the Baptists; they think nobody is baptized but themselves.' 'Have you been baptized?' 'Yes, to be sure.' 'How do you know?' 'How do I know! why, my parents have told me I was.' 'Then you do not know only by information.' On this Mr. Botsford left him; but "how do you know? ' haunted him until he became convicted of his duty. He was baptized by Mr. Marshall, and began to preach the same day he was baptized, and was a useful minister among Georgia Baptists. 'Botsford's how do you know?' says Mr. Savidge, 'first set me to thinking about baptism.' "

    "In the same journey in which he fell in with Mr. Savidge, he preached at the courthouse in Burke county. The assembly at first paid a decent attention, but towards the close of the service one of them bawled out with a great oath, 'The rum is come.' Out he rushed; others followed; the assembly was left small, and by the time Mr. Botsford got out to his horse, he had the unhappiness to find many of his hearers intoxicated and fighting. An old gentleman came up to him, took his horse by the bridle, and in his profane dialect most highly extolled both him and his discourse, swore he must drink with him, and come and preach in his neighborhood. It was no time to reason or reprove; and as preaching was Mr. Botsford's business, he accepted the old man's invitation and made an appointment. His first sermon was blessed to the awakening of his wife; one of his sons also became religious, and others in the settlement, to the number of fifteen, were in a short time hopefully brought to a knowledge of the truth; and the old man himself became sober and attentive to religion, although he never made a public profession of it.

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

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

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

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

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

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

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

    It is a matter of sincere and deep regret, that the accounts that we have been able to collect of this pioneer of the Cross are so very meagre. We have learned only enough to make us earnestly desire to know more. He was born in 1706, in Windsor, a town in Connecticut. He was brought up in the nurture and admonition of the Lord, by respectable and pious parents, and being hopefully converted at about twenty years of age, joined the then standing order of Presbyterians in his native place. The natural ardor of his mind soon kindled into the fire of a holy zeal, which raised him so high in the estimation of his brethren that they called him to the office of a deacon. In the exemplary discharge of his duty in this capacity, he continued near twenty years. He was in easy circumstances of life. During this period, he married his first wife, who soon died, leaving one son. At thirty-eight years of age, he heard that son of thunder, Rev. George Whitfield. With many other worthy people in New England, he became firmly fixed in the belief that the "latter-day glory" was just at hand, and that it was his duty to do all he could to hasten it on. Some sold, gave away, or left their possessions, as the powerful impulse of the moment determined, and, without scrip or purse, rushed up to the head of the Susquehanna to convert the heathen. Daniel Marshall was among those who became missionaries to the Mohawk Indians. Sustained by faith, and urged on by a burning zeal, without hope of reward on earth, he relinquished his comfortable home in New England for a hut in the wilderness----the pleasures of refined society for the company of savages---plenty for want. These things he bore cheerfully, with a wife and three children, for eighteen months, during which period several of the Indians became obedient unto the faith, having been hopefully converted. War among the savage tribes occasioned his reluctant removal from among them. He pitched his tent a short time in Pennsylvania, and removed thence to Winchester, Virginia. Here he became acquainted with a Baptist church, adopted their sentiments, and in the forty-eighth year of his life, he and his wife were immersed. This was followed by a license from the church to preach the gospel, wherever, in the providence of God, his lot might be cast. God owned his labors. Many souls were soon awakened and converted.

    Once more his zeal impels him to plunge still deeper into the moral wilderness before him. We next find him at Hughwarry, North Carolina where numbers were converted under his ministry. Thence he proceeds to Abbott's Creek, in the same state, where he was the instrument of planting a flourishing church, of which he was ordained pastor by his brothers-in-law, Rev. Henry Leadbetter and Rev. Shubael Stearns. In one of his excursions into Virginia about this time, re baptized that remarkable man, Colonel SAMUEL HARRIS, who, himself, immediately became a flaming torch amidst the surrounding darkness. Marshall and Harris made several tours together, and planted the gospel as far as James River. Not many years elapsed before he took and affectionate leave of his charge in North Carolina, and settled on Beaver Creek, South Carolina. Here, also, a large church was soon raised up under his ministry, and which was, for a time, the object of his tender care and solicitude.

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

    From Horse creek he made his first visit to Georgia, and preached the gospel in St. Paul's parish. This parish extended from Bean's creek on the south to Broad River on the north, and to the Ogeechee on the west. During his first visits he preached in private houses; but about his second or third visit, he had meeting in the woods, under a grove. While engaged in prayer, in the opening of the service, he was arrested by Constable Cartlidge, (afterwards a physician, and baptized by Mr. Marshall, and who continued steadfast in the faith until his death in about 1825,) and security for his appearance at Court was given by Hugh Middleton⁴, who resided just across the Savannah, on the South Carolina side. Mrs. Marshall, who was present, quoted several texts of Scripture with so much force as to confound the opposers and convict several persons. The services then went on, and after preaching two persons were baptized.

    The Monday following, Mr. Marshall and his security went to Augusta and stood his trial before Colonel Barnard (or Barnet) and Parson Ellington, of the Church of England. The latter seemed rather to take the place of the magistrate, and began by commanding the prisoner to read a chapter in the Bible. This done, he abused him considerably, and ordered him to desist from preaching in the province. In the words of the apostle, when similarly circumstanced, he replied, "Whether it be right to obey God rather than man, judge ye."

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

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

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

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

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

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

    "After a silence of some minutes, he called me and said, 'My breath is almost gone. I have been praying that I may go home to-night. I had great happiness in our worship this morning, particularly in singing, which will make a part of my exercise in a blessed eternity.' Now, gently closing his eyes, he cheerfully gave up his soul to God, with whom, I doubt not, he walks high in salvation and the climes of bliss. This solemn event took place at the dawn of the 2d day of November, 1784, in the seventy-eighth year of his age. A suitable discourse to his memory was delivered by Rev. Charles Bussey."

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

    This excellent man and useful minister, was a native of Orange county, Virginia, where he was born January 7th, 1765. His parents were poor, but honest and respectable, and were members of the Episcopal church. He became concerned about his soul at the early age of nine years. Two sermons which he heard about his time, (one by an Episcopalian, the other by a Presbyterian,) made a deep impression on his mind. The Baptists, then called the "New Lights," commenced preaching in his native county about the same time. Much was said against them, as those who were "turning the world upside down," which raised much anxiety in the mind of young Davis to hear them. The first opportunity of the kind he enjoyed was to hear an exhortation and prayer from one John Bledsoe. This served to deepen his religious impressions, and frequently at that tender age he was known to go forward voluntarily and ask the ministers to pray for him. He continued serious, by turns, until in his fourteenth year, a conversation he had with a pious negro in his father's employment, (a Baptist,) fully awakened him to a sense of his lost condition as a sinner. For some six months, his mind was in great distress. During those days of darkness, he went far and near, by day and by night, as far as lay in his power, to hear the gospel from the Baptist preachers, who were itinerating through the country. One night he went some four miles from his father's residence to attend a meeting held by Elijah Craig. During the services, his feelings became such as to unnerve him; he swooned away, and remained in a helpless state for some time. In this condition, the Lord brought deliverance to his soul. He rose rejoicing, and began at once to exhort his fellow-mortals to flee from the wrath to come. At this time his parents resided in Culpeper county, and were opposers and persecutors of the Baptists. William left the parental roof, rather unceremoniously perhaps, walked some fourteen or fifteen miles to a Baptist church in Orange county, called Blue Run, where he was immersed in his fifteenth year.

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

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

    In 1788, he was licensed to preach the gospel, while yet in his native state, and was ordained in Georgia by Dozier Thornton and Thomas Maxwell in 1793. His education was quite limited, yet he was a man of a strong mind, excellent memory, and fine memory. His manner was easy, yet forcible. He was an original thinker, and his style of oratory was peculiar to himself---bold and energetic. His character was without spot or blemish, and his piety was of a high order. One fact proves that he lived the religion which he preached: Eleven out of the twelve children, which he had, became worthy members of the church during their father's lifetime; three of them are preachers, Jonathan, James, and Jesse; and two others, Jeptha and William, deacons. As a pastor, he must have stood high with the churches which enjoyed his watchcare. The church in the fork of Broad river (Elbert county,) he served twenty-three years; that at Beaver Dam twelve years; Clark's station nineteen years, etc. He possessed the faculty of drawing out his brethren, who were called of God to the ministry; among those who were raised up under him, are the following: E. Shackelford, Isaac Shuttle, Elijah Mosely, Isham Goss, James Hales and Sylvanus Gibson.

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

    For several months previous to his death, he had a presentiment that his end was near---often spake of it, and arranged all his worldly business with reference to it. All his children were invited to make him a last visit, and on their doing so, he required each of his sons to lay their hand on the scar on his head, (the result of a wound he received in his youth, while a soldier of the revolution,) and solemnly charged them severally to be faithful in their country's interest and glory. He was in attendance on a Methodist camp-meeting some ten days before his death, when he was taken suddenly ill. His wife, (who was absent on a visit,) was sent for, as also his children. When they arrived, he told the day and the hour he expected to depart hence and be with Christ. When that day arrived, he spent a part of it in writing, and to his friends present gave a circumstantial account of his early life. Some two or three hours previous to his exit he was in great pain and frequently called upon God for help. Of his sons, Jonathan and James, who had not yet arrived, he spoke in a most affectionate manner. To his son Isaac (the only one of his children no in the church,) he made a most touching appeal to meet his aged father in heaven. After bidding his wife and children a last farewell, he desired to be raised up in the bed---then, raising his hands toward heaven, He shouted aloud, "Victory! victory! victory!" laid down calmly, and instantly expired. This glorious triumph of faith took place on the 31st of October, 1831, in his sixty-seventh year.

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

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

    Mr. Jones was of poor parentage, and, as the times were unfavorable, he received but an imperfect education, in fact but little except what he acquired by his own exertions. He, like some of his brethren, belonged to the High Church order, as they were then the prevailing order in Virginia, and had their religion, as usual, established by law! But the Methodist people having spread themselves through the country, and being more spiritual in their exercises, Mr. Jones joined them. Shortly after the war, however, he removed with his family to Georgia, and settled near Long Creek meeting-house, on the Ogeechee river. This was in the year 1785.

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

    Shortly after his baptism, Mr. Jones began to exercise in public; for we find, under date of October 25th, 1788, the following entry on the minutes of the church at Long Creek: "After hearing the teachings of brother Adam Jones, and having before had fellowship with the exercise of his gifts, the church unanimously agree to call him to the ministry." This may be considered his licensure, but he was not ordained until 1792. He took the pastoral oversight of the church of which he was a member in 1807. In this office he continued till the 24th of December, 1825, when, by age and affliction, he became very infirm and resigned his charge. He died the 1st October, 1830, being about 75 years old.

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

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

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

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

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

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

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

    In sketching the character of the subject of the following memoir, it is not our intention to bestow on him unmerited praise, but simply to bring to view those peculiar traits of character which rendered him dear to his friends, terrible to the enemies of truth, and eminently useful to the world at large. Whatever is said, then, is not in the spirit of eulogy, but simply that his principles and practice may be duly made known and appreciated, and that he may yet speak, by these records, though his voice is hushed in the stillness of the tomb. We will give, therefore, partly in our own language, but mostly in the language of others, a few outlines of his history.

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

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

    This period of his youth was one of severe trial to our common country. She was just then emerging from a state of dependence on an empire which had lost sight of her own interest and that of humanity, in attempting to fasten chains on freemen, and in daring to require that the noble and the brave should bow the knee at her behest. It was a period when the hearts of our fathers were sorely and severely tried. Their homes were deserted for the tented fields, and their wives and daughters left alone at their firesides, hoping and fearing; and at the domestic altar, praying for their triumphant return, yet dreading to hear the dismal tidings of their discomfiture and death. Our cities and villages were filled with hireling hordes, and throughout this portion of our beloved country nothing was heard but the loud alarm of war. It was at this period---so interesting to our fathers, so interesting to us all---that the lofty and independent spirit of Henry Holcombe first exhibited itself. He waited not for the arrival of manhood before he drew his sword, but entered promptly into the service of his country, determined, with every patriot of that day, to live free or die. His ardor and intrepidity, tempered as they were by that discretion and sound judgement, without which courage is unavailing and boldness becomes impetuous rashness, soon raised him to command. Here, as well as in every other station in which he was found in after life, he acquitted himself well, and gave the fullest proof that the trust reposed in him by his fellow soldiers was not misplaced.

    While and officer in the army he was led to those reflections, which inclined him to renounce the pomps and vanities of the world, and to seek for happiness in the calm contemplation of Bible truth. He had tasted the cup of earthly pleasures, and found there was bitterness in it. He had pursued the track to which his natural propensities led him, and he became convinced that it would end in everlasting pain. He sought for a path which would conduct him to something more cheering in its aspects, more attractive in its nature, and he found that which leads up to heaven. He became a christian. In his twenty-second year, his attention was first turned to the gospel ordinances. "In conversing with my father," says he, "he informed me that I was baptized in my infancy, and said I was a Presbyterian. Asking on what passages of Scripture the peculiar tenets of that denomination were founded, he took up the Bible and kindly endeavored to satisfy me on those points. But, to his painful disappointment, we could find nothing that seemed to me in favor of baptizing infants, nor for governing a gospel church, otherwise than by the suffrages of its members. To pass softly over this ground, the result of my serious and reiterated inquiries into the materials, ordinances and governments of the apostolic churches was the full conviction, that to follow the dictates of my conscience I must be a Baptist; and not conferring with flesh and blood, I rode nearly twenty miles to propose myself as a candidate for admission into the Baptist church." Immediately after his baptism, he received a license according to its forms to proclaim to others the truths of which he had become so fully convinced himself. He entered upon the work of the ministry with zeal, and pursued it with an industrious and persevering earnestness which did not escape the notice of his christian brethren. He was soon invited by the church at Pike creek, South Carolina, to become their pastor; and after having preached to them several months as a licentiate, he was ordained on the 11th of September, 1785, and on the same day was called upon to baptize three young men, who had given evidence of a gracious change under his ministry. His labors at this time appear to have been blessed with almost unparalleled success. Multitudes were brought to inquire what they should do to be saved. Domestic altars sprang up in all directions among families who had hitherto gloried in impiety and infidelity.

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

    On his return from Charleston, he was invited to take the pastoral charge of the Baptist church at Euhaw, which he accepted, and on the 1st of February, 1791, he arrived at the Euhaw. He preached statedly at this place, May river, and St. Helena. In 1795, on account of the sickliness of his family, he removed to Beaufort, though he still retained his previous pastoral connections. The inhabitants of Beaufort were at this time, with very few exceptions, strangers to true religion, and strongly prejudiced against Baptists. Baptism had never been administered anywhere in the vicinity. Yet, despite these prejudices, a neat and commodious Baptist meeting-house was erected, and very many, both men and women, were added to the church by baptism at the hands of Dr. Holcombe. Here he continued until 1799, when he removed to the city of Savannah, where a wider field of usefulness than any in which he had hitherto labored was opened before him.

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

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

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

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

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

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

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

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

    6. His opposition to Deists, theatrical entertainments, etc., was open and manly, and subjected him to dangers from which he was delivered only by the hand of Providence. Several attempts were made against him, among which were the following, which we give in his own words: "An attempt was made at night, to decoy me by a stratagem into an ambuscade; but, as an ever-watchful Providence would have it, without success. A well-dressed fellow, who assumed the style and manner of a gentleman, endeavored to get me out of my house after midnight, under the pretence of wanting me to perform a marriage ceremony. And had I not happened to hear the clock strike twelve, just before the knock at my door, I might have believed him in the assertion, that it was but a little past ten o'clock, and been led into the snare of my adversaries. He said his name was Clark, that the parties to be married were respectable strangers, had been disappointed in obtaining their marriage license sooner, had to sail next morning, were very desirous of being married by me, and that he would give me immediately fifty dollars. But, on peremptorily refusing, from an upper window, to come down stairs on any consideration at so unseasonable hour, this Judas, who had before expressed himself with the greatest politeness, overwhelmed me with a torrent of the bitterest curses; and swore by his God, that if I opened my mouth to call the guard, he would break every window in my house. From this unsuccessful stratagem, they had recourse to violence. Returning, according to my well-known custom, about nine o'clock in the evening, from the meeting of a society of which I was a member, with a small son at each of my hands, a musket was snapped at my breast, and the fire rolled so near me, in throwing out my hand in the dark, I laid hold on a bayonet! But, God being pleased, at this critical moment, to make my heart like adamant, I exerted a loud authoritative voice in a few interrogations, which so alarmed the two cowardly assassins, whom I perceived before me with fixed bayonets, that they sneaked away, as if expecting every moment to be see seized, 'begging ten thousand pardons,' and, with tremulous voices, apologizing for their dastardly attempt on my life."

    His efforts to promote union and concentration of effort among all christians, and especially those of his own denomination, were worthy of the man, and were productive of good results. He was in the conference of Baptist ministers which agreed to found the Mount Enon Academy, (in 1804,) and adopted a constitution as a missionary society, called the General Committee, (in 1806,) and exerted his utmost powers to promote these objects. He selected the site, purchased the land, and was appointed the agent to collect funds to carry it on, in which he was quite successful. He had the happiness to baptize many persons of distinction, among whom was Hon. Joseph Clay, an eminent civilian, and a Federal Judge of the District of Georgia.

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

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

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

    Like other great and good men, he had enemies---perhaps from envy, if nothing else. These tried hard to make it appear that Dr. Holcombe was opposed to the missionary cause. This will never be believed in Georgia, whose sons are now reaping the benefits of his pious and benevolent labors. His sermons and writings, his sacrifices and toils, and the whole course of his life, contradict and refute the slander. Hear his sentiments in his own words: "Let us, therefore, send the Word of Life, on the wings of our bounty, in all directions, to disperse the clouds of superstition and ignorance, until Pagans, Mahometans and Jews, with all merely nominal christians, shall see with us the salvation of God." The truth is, there was a difference of opinion between him and some prominent men in regard to important matters connected with the mission cause, and rather than wrangle and strive, Dr. Holcombe withdrew from the business, for the time being, for the sake of peace. But, to his latest day, the advancement of the Redeemer's kingdom was the object, of all others, nearest to his heart.

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

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

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

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

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

    Mr. Bledsoe was detached with others, under Colonel Lee, to capture a certain strong post of the enemy's called the Hook. Just before the troops reached the fort, an hour before day, Lee harangued them and said he wanted no cowards. Seventeen stepped out of the ranks---the balance, with unloaded guns, made their attack. A soldier in his shirt was in the act of putting his match to a cannon, pointed at the invading column, when Colonel Lee, (who was foremost in the charge,) transfixed him with his sword. After a few minutes' work with the bayonet, the fort was surrendered. In searching for the enemy in the dark, Mr. Bledsoe was shot at so close as to be burned by the powder, and was severely wounded by a bayonet. He was at the battle at Camden, and was in North Carolina also, near enough to Guilford, to hear the report of the cannon in that battle. In the South, Mr. Bledsoe had command of a company. After a time, he returned with his company to Henry county, where they had enlisted, and went thence himself and joined the army near Yorktown.

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

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

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

    CHARLES ODINGSELL SCREVEN was the son of General James Screven, who was killed during the revolution, by a party of Tories and Indians, near Medway meeting-house, Liberty county, Georgia. He was born in 1774, and in February, 1786, when twelve years of age, (having given evidence that he was "born again,") was baptized by Dr. Furman, in Charleston, South Carolina, and united with the Baptist church in that place. As he left no journal or record of himself, we must pass by the period of his youth---the time he spent as a student at Brown University, Rhode Island, where he graduated---and come at once to the commencement of his ministry in Sunbury, Liberty county. He was heir to a handsome patrimony, and owned a plantation in Bryan county, called "The Retreat," opposite Sunbury, where he resided temporarily, after his return from college. Having been licensed by the Charleston church, he visited Sunbury in the latter part of the year 1801, and inquired if preaching would be acceptable to the inhabitants of the town. Having obtained their unanimous consent, he preached to them. They expressed a willingness to hear him again the next Sabbath and were gratified. They then expressed a wish for the continuation of his services, to which he cheerfully consented. There was not a single Baptist in the place. A church of Congregational Presbyterians occupied the ground and owned a small meeting-house. Morals were exceedingly low and the people desperately wicked.

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

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

    Soon after his return from Charleston, several colored people applied for baptism. As there was no Baptist church, perhaps, nearer than Savannah, Mr. Screven invited Rev. Mr. Clay to attend with him in Sunbury, which he did. They heard their experiences, and Mr. Screven baptized them on the 30th of June. From this date to the 2nd of November, 1806, seventy persons were baptized, among whom were only two whites, Mr. Jacob Dunham and wife. He subsequently became an eminently pious and useful minister of the gospel.

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

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

    An old disciple, familiar with the scenes and men of those times, writes me as follows: "So soon as his doctrine clashed with that they had so long sat under, the strife began. Christ and him crucified, and occasionally touching upon doctrinal subjects, soon brought upon him the enmity and contempt of those around him, and your brother, who addresses you, was not among the least in the opposition. Notwithstanding all of this, he fearlessly delivered his Master's message, which soon, as a sharp arrow, pierced the hearts of some to conviction and conversion. Judge now the feeling this excited in this unconverted community. Families became divided, and, amidst many heart-burnings, the community were invited to convene at "the old meeting-house," to see if terms could not be agreed upon which could secure more peace and harmony as regarded Mr. Screven's preaching, etc. I remember well the day. After opening the meeting, the subject (baptism by immersion,) was brought up, which appeared greatly to disturb the feelings of the unthinking portion. Remarks the most unpleasant were made on that subject and the divisions made in families, by the Congregational minister. At length Mr. Screven rose, with a calmness and dignity peculiar to himself, and, addressing the minister, remarked, "For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me, yea, woe is unto me, if I preach not the gospel," and immediately resumed his seat. This was "a nail, fastened by the Master of assemblies in a sure place." It electrified the audience, and they broke up without coming to any conclusion to proscribe him. Finding, however, that his doctrine was offensive to many, he withdrew peaceably, and for a time preached in private houses. A subscription having been raised to build a Baptist meeting-house, Mr. Screven gave the lot for a site, and the house long in use was soon completed.

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

    Many, who were at first opposed to him, became his spiritual children; and others laid aside their opposition, and became members of his congregation. Thus, by an affectionate and simple exhibition of truth, he was instrumental in turning many from darkness to light; and by his consistent christian deportment, he disarmed others of their enmity and prejudice against him. But he confined not his labors to Sunbury; the neighboring county heard the glad tidings from his lips; and no doubt the glorified souls of many poor negroes and white men are at this time shining stars in the bright crown that encircles his brow. In the year 1813, he was married to the present Mrs. Barbara R. Screven; by whom he had several children. Of these, three are still living. At this time, he was afflicted with the desease in the eye which terminated his life. From 1802 to 1821, though he suffered severely from this diseased eye, yet his labors were uninterrupted. From 1821 to the time of his dissolution, his increasing affliction necessarily interrupted his faithful labors. As a pastor, he was tender, affectionate and faithful to his people; ever striving to show himself a pattern in all things. As a preacher, he was sound, urgent and instructive. In consequence of the diseased state of his eye, he seldom wrote; but when he did, he evinced much strength of mind and power of reasoning. As a master, he was kind and humane to his servants. His honored widow says, she never saw him chastise a servant; he always counseled them, as friends who had distressed him. As a lover of souls, as a submissive christian under affliction, and as an affectionate husband and father, let me give the testimony of his widowed partner, who held affectionate converse with him seventeen years. As stated above, they were married in the year 1813, and at this time he was afflicted with the desease which terminated his life. It was, even then, very painful and distressing to him, so much so as to disturb his rest. But, she says, for seventeen years she never heard him use one expression of repining against the dealings of God towards him. This disease was, for many years, slow in its progress; but, for six years before he died, his eye became exceedingly distressing. He would often sit up for hours at night in great agony, unable to find relief from anything. When his beloved wife would remark upon the severity of his suffering, he would reply, "Ah, my dear! it is just as it should be; I desire that the will of God should be done with me." Such submissive language as this was often expressed by him. His friends and physicians often advised him to give up preaching, and go to other places and try and find some cure for his malady. He once went to Savannah, and once to Philadelphia, but obtained no permanent relief from his visits. He was devoted to the interests of the church; and nothing could induce him to relinquish preaching, as long as he was able to speak for God. He sometimes thought he should give up the church, because he was not able to fulfil the duties of a pastor in visiting among his people, which he often lamented. He twice resolved to give up his charge of the church; but his brethren did not appear willing to give him up, as long as there was a prospect of his being restored. His beloved wife says, she has seen him bowed down an in great distress, and upon inquiring into the cause, fearing he was in great pain from his eye, his answer would be, "Oh, poor, perishing souls! my heart bleeds to think how many are going to the chambers of woe and despair; and even here, in this little place, many are in the road to eternal misery." Thus did this devoted servant of God show, that though he had bodily pain enough to engross all his feelings, yet he had a soul that could and did weep over perishing men. He would frequently say, "I think my work is done in Sunbury; I must go to some other place, and give way to someone more useful; but how can I leave these brethren? They are dear to me." He was indeed bound to the church by tender ties, for although he has repeatedly said, that he did not know if one soul was converted by the means of his preaching, yet he had baptized them, and the church had grown up under his care. He has been known to come home after having excommunicated some of the colored members, and weep in his room for the remainder of the afternoon, and be in great heaviness. Such seasons always caused him much bodily pain, for it always increased the inflammation of his eye, and deprived him of sleep at night; but he seldom spared himself. He was an affectionate husband and fond father, and he manifested his parental affection in the deep, heart-felt interest he took in the spiritual interest of his children. Though he was a most affectionate father, yet when his Lord was pleased to call from his bosom those whom he tenderly loved, he was submissive---he seemed to give them up cheerfully to the call of his Master. We now approach the period when he took his last leave of his dear church, no more to behold them on this side of the grave.

    When he was advised to visit New York, he said he would go because his friends wished it, and he valued their advice; and he also said, he should leave home without the least expectation of ever returning to it. The evening before he left, his black people came to bid him farewell. It was a truly affecting scene. They appeared overwhelmed with grief. He was in an agony of distress; he said he felt as though he were parting with his own dear children. The next morning he and his beloved partner bade farewell to their dear friends. He suffered much on his way to Savannah, and for several days while there, he was not able to speak without great pain. But whenever he did speak, it was to bless the Lord for all his mercies to him. He bore his passage to the north with the greatest submission, and even cheerfulness at times. His temple, which had also become diseased, bled twice on the voyage, so much as to alarm his wife. On discovering her distress, he said to her: "You must not be distressed or alarmed, for I am in the hands of the Lord, who has watched over me with loving kindness and tender mercies, and all he lays upon me is for my good." They arrived in New York the twelfth day after they sailed. When he took leave of the captain of the ship, he said: "Farewell, captain; I shall never meet you on earth again, but we shall meet in another world. May my heavenly Father draw you to his Son, our Lord Jesus Christ, and give you a place in his kingdom!" When they arrived at their lodgings, which had been previously provided for them by a kind christian friend, he appeared to get more comfortable in a day or two than he had been since he left home.

    The doctor, who was to attend him, called the same day he arrived, but declined making the application of his salve until the inflammation in his eye had subsided. He, however, made an emollient application for several days, which was of very great service to him; so much so as to excite in Mrs. Screven very great hopes of his recovery. When the first severe plaster was applied, he said it was much less painful than he expected; and when, after six days, it was taken off, the effect produced by the plaster made the prospect of his recovery still more encouraging. The doctor said his constitution was so much broken down by his long affliction, that he did not wish to make an application of the drawing salve to his eye, and therefore thought the poultices should be continued. He would often entreat his wife not to indulge any sanguine hopes of his recovery, for he did not expect to reach his home again. He said, if it were his Lord's will, he was willing and satisfied to die even among strangers. He was able to speak but very little, for his teeth were almost closed. He could take no nourishment but soup, or something of that kind. His appetite left him and his strength began to fail. His bowels became the seat of his disorder, and his throat became so sore that he swallowed with difficulty. Everything was done for him that could be done. He had two physicians attending him besides the cancer doctor. They all treated him with great kindness, and they observed that they had never witnessed before so much christian patience and resignation. Whenever he could speak, it was to praise God for his mercies, and he would sometimes break forth into an ecstacy and speak of the love of God to a perishing and rebellious world. He would thank God for the gift of his dear Son Jesus Christ, and that he had been brought, through grace, to take refuge in the Saviour of sinners. He would say to his wife, "Oh, my dear! how good is the Lord! You do not know how much mercy is displayed toward me in all my affliction; you do not know how much sin and corruption there is in my heart to be subdued. My righteous Lord does all things well. Put your trust in the Lord, and he will support you in every trial." Mrs. Screven says the day before his departure for a better world she was sitting by his bedside while he appeared to be in a profound sleep, but she thought his sleep did not appear natural, an it occurred to her that he might be nearer his end than she had supposed. She was very much overcome with the apprehension, and when he roused up he saw that she was distressed, and said to her, "My dearest love, do not afflict yourself; I feel better now, much better; perhaps I may lives some days yet; but you will be called upon to pass through this trial; stay your soul on God, lean on the arm of Jesus; he is a sure support in every time of need. I am fixed on the rock, Jesus Christ." She observed, "I know you will be happy, I know that Christ will receive you." He answered, "His righteousness is all my trust; my only hope of salvation is in the merits of his blood." Mrs. Screven regrets much her having discouraged his talking, inasmuch as it was painful to him, but she could not believe that he was so near his end, nor did he think the parting hour was so near. The Sabbath previous to this time he was very weak and drowsy all day, for he had taken a great deal of the "black drop" the evening before. He roused up quite late in the evening and asked, "Is this Tuesday, my dear?" She told him, "No; that it was the Lord's day." He raised himself up and said, "Is it possible that I have spent all this precious Sabbath on my back---the day which saw my Lord rise from the tomb?" But he would soon relapse into a sound sleep, to all appearances. He began about this time to be a little wandering in his mind, and would frequently speak of home, of the church, of the servants, and of his wife. When she would ask him what he said, he would reply that it was only in his wanderings that he could think he was at home. Mrs. Screven states, in the afternoon of the last day he was with her upon earth, she went to apply a poultice to his eye; he had always, previous to this time, assisted her in making the applications, but on this occasion he lay perfectly helpless. She could not refrain from weeping, and when she had finished making the application she sobbed aloud, not supposing that it could disturb him. Her sobs, however, did arouse him, and he began immediately to praise God and entreat her not to be afflicted, but to make Christ her refuge, and to remember their dear children and bring them up for God. He again became very drowsy, and spoke but little through the night, though he had his senses to his very last breath. The lady with whom they lodged watched with Mrs. Screven a part of this night, When she came in, Mrs. Screven, knowing his dislike to having strangers in his room, and fearing that he might wake up and see her suddenly, spoke to him and told him that Mrs. M. had come in to sit a while with her. He spoke affectionately to her, and inquired after her health and her family. She asked how he felt? He replied, "Quite easy, much better than I deserve; but God is very good to me." He observed further to her, very calmly, "The tabernacle is nearly dissolved, but we are assured from the word of truth that we have a building of God, an house not made with hands eternal in the heavens." His affectionate wife sat by his bed all night, giving him his nourishment and medicine. Whenever she would awake him for the purpose, he would entreat her in the most affectionate manner to go to bed, telling her that she would be entirely worn out, and would feel her fatigue when it was all over. He said the Lord was with him. Of this she had consoling evidence from his frequently calling upon the Lord as his righteousness, his precious Saviour, and his speaking of him as his strength and Redeemer. There never was the least indication of a fear of death, or even of a wish to remain on earth. He would shed tears when he saw his fond wife distressed, or when his dear children would come around him, particularly his youngest, his little Benjamin; he would press him to his bosom and kiss him, and say, "My God! thy will be done!" The night preceding the morning of his departure, he complained of numbness in his feet and legs. Just at the dawning of the day on Friday morning, Mrs. Screven heard him sigh; she approached his bed and asked how he felt. He replied, if it were not for excessive weakness, he could say he felt very well, for he had no pain at all. She saw very plainly that there was a great change in him, and that he was rapidly approaching his end. She called to Mrs. M. in the next room, and the family very soon assembled. He fixed his dying eyes upon his dear partner and said, "My dear, I am going; all will soon be over." She asked him if he felt Christ precious; he replied, "Oh, yes," and breathed his last, without the least struggle or apparent pain, in about three minutes after. His emancipated spirit took its flight about six o'clock Friday morning, 2d of July, 1830---aged fifty-seven years. "Oh! how precious in the sight of the Lord is the death of his saints!" The sainted Screven now "rests from his labors, and his works do follow him"---works that shall endure when the proudest monuments of earthly greatness shall have passed away---works that shall remain before the throne of the eternal, as fruits of his untiring zeal in the cause of his Saviour. The author was baptized by this good man.

    Is mentioned in the preceding sketch as having been the first white person ever baptized in Liberty county. His grandfather, Mr. William Dunham, came to that county among the first settlers, and located on Newport river, where he died in 1756, leaving behind several daughters and three sons, James, Charles, and John.

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

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

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

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

    But we must look at the other side. If Mr. Rhodes' mind had been improved in youth by a sound education, which might have served as ballast and kept the vessel steady, the sails of his popularity might not have overturned his vessel and destroyed all. Because he was popular as a preacher and acquitted himself well in this department, he was so blinded and bedizened by the indiscreet praises of some, that he supposed that he would succeed in anything. He entered with his sons in mercantile business; issued change bills, and became involved. He took his sons' part---prevaricated---became deeply involved himself, and was finally excluded for his incontinency. Oh, how many tears were shed over his defection, and how much his brethren, Mercer, Matthews, Davis and others labored that he might see and turn from his errors, before his sad overthrow! But he, giddy with popularity, supposed they were jealous of his reputation and wished to impede his progress, lest he should outshine them. Oh what sobs of anguish have been heard at meetings, designed to bring him to see the obliquity of his course and the injury he was inflicting on the cause of Christ; while he would sometimes acknowledge himself in fault, but soon give his confessions such a version as to lead his brethren to question his sincerity.

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

    Was born in North Carolina, on the Pedee, in June, 1750. His father removed to Columbia county (or rather to that portion now so called,) in 1763. He was deeply convicted under the exhortation given by Mrs. Marshall (wife of Daniel Marshall,) in 1771, when her husband was arrested for preaching in St. Paul's parish, and was baptized by him in 1777. He was deacon of Kiokee church some years, and was present at the constitution of Fishing creek church in 1783, and of the Georgia Association in 1785. He commenced preaching about 1789---was ordained by A. Marshall and S. Walker, and soon removed to South Carolina, where he was pastor of Plumb Branch church about half a century. Mr. Cartledge visited Columbia county in 1843 on horse-back, and preached as usual; but in starting for home was thrown from his horse and so much injured as to survive but a short time. He was ninety-three years of age and had been in the ministry over fifty years.

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

Georgia Baptists
History of Georgia
Main page

---

You are visitor since 21 Jul 2011 -- thanks for stopping by!

There were 1115 visitors to the previous page from 6 Jun 2006 to 21 Jul 2011.

---

Last updated: 19 Jan 2015