Index of Ministers Ansley, Marlin Armstrong, James Bacon, Augustus O. Battle, Dr. Cullen Bedgewood, Nicholas Bledsoe, Miller Botsford, Edmund Brantly, William T. Byne, Edmund Callaway, Joshua S. Callaway, William A. Carter, James Cartledge, Samuel Clark, John H. Clay, Joseph Collins, Henry Conner, Wilson Cooper, John W. Crawford, Nathaniel M. Davis, Jesse M. Davis, Jonathan Davis, William Dawson, John E. Dennard, Jared Sanders Dunham, Jacob H. Fleming, Robert Goss, Benjamin Goss, Horatio J. Granberry, George Hand, Henry Holcomb, Henry D. D. Holmes, Adam T. James, John Johnson, Jarvis G. Jones, Adam Kilpatrick, J. H. T. King, Jacob Law, Josiah S. Law, Samuel S. Lumpkin, Jack Mallary, Charles D. Marshall, Daniel Marshall, Jabez P. Matthews, James Mercer, Jesse Mercer, Silas Milner, John Milner, John H. Mosely, Eliljah Mosely, William Newton, William Penfield, Josiah Perryman, Elisha Perryman, James Polhill, Joseph Polhill, Thomas Posey, Humphrey Postell, Edward P. Reeves, James Reeves, Jeremiah Rhodes, Thomas Ross, John Sanders, Billington M. Savage, Loveless Scott, Alexander Screven, Charles O. Sherwood, Adiel Singleton, William Stocks, Hon. Thomas Swanson, James F. Sweet, George D. Tharp, Vincent Thornton, Dozier Thornton, Vincent Travis, Jesse Trice, Thomas C. Vining, Jeptha Walsh, Thomas Warren, Kittrel Whatley, Samuel Whitten, James Wilkes, Thomas U. Winn, Thomas Sumner Wyer, Henry Otis Georgia Baptists By Jesse Harrison Campbell Transcribed by: Angela D. Sutherland - Bagley 01/07/2009  Marlin Ansley 1802 - 1850 Marlin Ansley was born in Warren county, in the state of Georgia, in 1802, where he grew up to manhood. In his twentieth year he was baptized into the church at Union, by Rev. Winder Hillsman. Though impressed with the duty of preaching from the dawn of his religious life, owing to excessive timidity and a deep sense of his unfitness for the sacred calling, he was restrained from participating in the work for several years. In the meantime he had married a Miss Johnson, and had removed to Crawford county. Here he was soon licensed to preach, and continued to labor as a licentiate for ten years. In 1835 he was called to ordination by Salem church, of which he was a member, and was set appart by a prsbytery consisting of Jonathan Neal and Joshua Rowe. The mission question, or rather, opposition to the cause of mission, produced much dissension and division among the churches in those days. The Salem church, of which Mr. Ansley was a member; separated into tow parties, The anti-missionaries being in the majority. He took sides with the minority and joined with others in consitituting a new church known as Liberty Grove, which was subsequently removed to Knoxville, the county site. Of this church he continued a member until his death, wich occurred in August 1850. My. Ansley took and active and prominent part in the formation of the Rehoboth Association, one of the most liberal and efficent bodies in the State. In this connection he co-operated heartily with Jacob King, Hohn H. Clark and Hiram Powell now deceased and with Tharp, Wilkes and others still living, in prosecuting missions both at home and abroad. His talents were not above mediocrity, and he was but little known beyond the bounds of his own Association; yet it is confidently believed he was "a chosen vessel" for bearing richer supplies of grace than many whose fame had spread throughout the land. No man ever maintained a reputation freer from reproach, and none, perhaps, ever adorned their profession by a more godly and pious life. His death was of course peaceful. He sunk into the grave like a "shock of corn fully ripe," leaving all who were permitted to witness his departure exclaiming, "Let me die the death of the righteous, and let my last end be like his!" James Armstrong 1776 - 1835 Was a native of New York, and was born in Hempstead, March 20, 1776, and was educated a Presbyterian. Of that church he was a ruling elder in the city of Savannah. He was also clerk in a large counting house in that city, in which situation he acquired the reputation of an excellent accountant as well as a man of probity. Being convince of the error of infant sprinkling, he joined the Baptist Chruch in Savannnah in 1810. He was licensed and ordained by Fishing Creek Church, Wilkes county, about 1814, and was a useful and influential minister for more than twenty years. As a citizen, as well as a minister, he was regarded with respect by all classes, and his advice was sought on all subjects of interest. As a member of the mission board of the Georgia Association, of the Convention, and of all the benevolent institutions, he was active and always punctual. He was treasurer of the Convention from 1833 to 1835, The year of his death. As a preacher he was plain and affectionate. The amiableness of his charactor asa man riveted many an ear which would have been inattentive had there not been about the speaker so much excellence and sound practical sense. His widow removed to Alabama, and resided with one her sons near Montgomery. The name of Armstrong is pleasant to many ears in Middle Georgia, where he was extensively known and much beloved. As the pastor of Fishing Creek, Greenwood and Lincolnton churches he was highly esteemed. For a more extended notice of this worty man, see Mercer's "History of the Georgia Association." Augustus O. Bacon 1816 - 1839 Augustus O. Bacon, the son of Thomas and Sarah H. Bacon and grandson of the late Rev. Dr. Holcombe, was born in Liberty county Georgia on the 17th of January, 1816. His parents were both members of the Baptist Chruch. They studiously and prayerfully endeavored to imbue the mind of their son with the great principles of christianity, and to impress upon his heart and conscience the inestimable value and importance of an early dedication of himself to the service of Christ. Nor did they, while thus training him up for heaven, neglect the discipline and cultivation of his mental faculties. He was sent at an early age to the best school the neighborhood could afford, which was at Walthourville. Here he was regularly prepared for college. As to his early history, it will be necessary to but little. From his childhood, his conduct was unexceptionable - he was famed for his truth and integrity, and was singled out as a worthy example for those of his own age. He strove to ascertain the path of duty, and when once ascertained, pursued it with undeviating firmness. He was never known to do deliberately what he conscientiously believed to be wrong. Such is the character given him by those who were acquainted with his early days. The seed of devine truth, which was faithfuly and prayerfully sown in his heart at an early period, took root, sprung up and brought forth fruit to the honor and glory of God at the age of thirteen. Soon after his conversion, he united, himself to the North Newport Baptist church, and continued up to the time of his leaving to connect himself with college, a consistent and exemplary follower of the Lord Jesus. He entered the Sophomore class, half advanced, of the University of Georgia, at Athens, in January 1834. While in his influence was both extensive and salutary. He possessed a sound practical mind, fitted not so much for show as for usefulness, united with great moral worth. By the dignity of his mien, the firmness of his integrity, and the manliness of his piety, he won for himself the esteem of the faculty, and the friendship of the students. His consistency of character and amiable deportment rendered him a favorite in the literary society in the University and among the citizens of the town. The whole of his influence was exerted in the cause of virtue and religion. And whatever plan was proposed, calculated to elevate the moral character of the college and the students, met with his warm approbation and cordial support. Had he continued his connection with the college, he would have taken his first degree in August, 1836. But private business, of a pressing nature, called him away a short time previous. In a letter to him, Dr. Church, the president of the institution, remarks, "We all regretted your leaving before commencement, knowing that, for your scholarship, you would have been entitled to one of the first honors, and that the commencement exercises would have been most creditably sustained, so far as you were concerned, had you taken your part in them." Soon after leaving college, he was married to Miss Louisa Jones, of Liberty county, a lady whose excellency of character, and amiable disposition, and devoted piety, eminently qualified her to be an help meet for the faithful minister of the Cross. In October, 1836, he became a member of the Theological Seminary, in Columbia, South Carolina, with a view of preparing himself for the ministry of reconciliation. Here, as elsewhere, his suavity of manners, his exemplary conduct, and his ardent piety, gained him the love and the christian affection of both his instructors and his brethren. Here, as elsewhere, in all his intercourse with the members of the seminary and with the citizens of Columbia, he was the same high-minded and honorable man, and the same consistent christian. A few extracts from letters, written to his friends during his stay in the seminary, will more correctly and faithfully display his religious feelings than any remarks from another pen. In a letter, dated 17th January, 1838, we have the following reflections, suggested by the return of his birth day: "Twenty-two years of my short life have gone, and what account have they borne with them! Alas! it seems like a blank. I cannot see what I have lived for. When the slight efforts to do good are brought into contrast with my slothfulness and unfaithfulness, the former dwindle into insignificance. And then, when the sins which have accompanied my best performances are taken into consideration, does it not become me to acknowledge myself guilty? Where could we sinners hide our heads, if it were not for the atoning blood of our Saviour? Here is our only hope; let us cling to this." In another letter, dated January 21st, 1838, his views respecting the sacred ministry and the preparation necessary for the faithful and efficient discharge of its duties are thus set forth: "I begin to feel that my course of preparation for the ministry is rapidly drawing to a close. The field is before me, and I am not fit to enter it. You are aware, perhaps, that it is my intention, as far as I can see into the future, to leave the seminary and commence preaching in July. This now seems to me to be the path of duty. But, as I have already said, I am not prepared for the work. My knowledge and mental discipline are by no means sufficient, and what is more than all, I am very far from having the right spirit for a minister of the gospel. I am too much inclined to lukewarmness and indifference. My concern for the spiritual welfare of my fellow-creatures, and particularly of my own friends and relatives, has never been what it should have been. Unless this concern is increased, how can I be honored as an instrument of saving souls?" After thus having spoken of his unworthiness to assume the ministerial functions, he goes on and beautifully expresses his firm, unwavering confidence in the providence of God: "On one point I have reason to thank God that my feelings are more in accordance with his word than they have ever been before; and this is, that I do not feel that anxiety in which we are apt to indulge about what is to be my lot in this world and what I shall be called to suffer or perform. It is delightful to leave all these things in the hands of our heavenly father. If he has any work for me to do, he will open the door before me and direct me in the path of duty. He knows whether poverty and hardship will be most for my good, and amidst all the changes and troubles of this world, he will not disregard those whom he loves. No man's mere external circumstances can make him happy. It is the state of the mind. I find in my own experience that nothing gives so much calmness and contentment of mind as to cultivate the habit of trusting in God for everything. Duty belongs to us. Let us leave results with God." Once more we quote from a letter: "I find great difficulty in attending to worldly business on one account. It is so hard to avoid setting our affections on these things. What awful sinners we are! Were it not for the promise that none of Christ's sheep will be lost, then there would indeed be reason for discouragement, but here is our hope. He who conducted us thus far has promised never to leave us nor forsake us. Let us live by faith, casting all our care upon Him who is mighty to help." After remaining here for two full sessions, he applied for a dismission on June 16th, 1838, which was granted by the professors and couched in the following language: "He has diligently attended the prescribed course of study, maintained a consistent christian character, conformed to all the regulations of the institution, and is now dismissed at his own particular request. He carries with him the confidence, the esteem and the sincere affection of each one of us." In July, 1838, he was licensed to preach the gospel of Christ, and soon after was invited by the North Newport Baptist church and the Sunbury Baptist church to become an associate pastor with the Rev. J. S. Law. The invitation was accepted, and as a preparatory step to his assuming all the duties of the pastoral relation, he was ordained on the 13th of January, 1839. He labored but a few months here in the active and faithful discharge of his ministerial functions, before he was attacked by the fever. His last sermon to his beloved flock was preached while he was suffering from that disease which in a few days terminated his valuable life. In his last illness he endured much physical pain, but having a conscience void of offence, both toward God and toward man, he was not only patient and resigned, but even cheerful. Calm and tranquil, the language of his soul seemed to be and doubtless was, "Not my will, but thine, be done, O Lord." To his brothers and sister, who clung around the bedside of their beloved brother, he gave solemn warnings and exhortations upon the important subject of personal religion. Being asked how that Saviour whom he was recommending to others appeared to himself, he replied, "There is none like him, none like him." These were his last words in regard to his own personal state, and are amply sufficient to show with what feeling and with what hope he entered upon the untried scenes of eternity. He breathed his last on the 3d of July, 1839, and was buried the next day at Midway burying ground. Thus died one who had endeared himself in all the relations of life, and is embalmed in the memories of all who knew him. He had but a few months before completed a course of study to prepare himself for the arduous and responsible duties of the pastor and make himself an able and efficient minister of the new covenant. But he was only permitted to look around upon the field of labor allotted him by Divine Providence, to commence his duties, and then to die in the midst of all his hopes and all his plans. How unsearchable are the judgments of God, and his ways past finding out! Honorable. A. O. Bacon, Speaker of the House in the Georgia Legislature, is his only living child. Dr. Cullen Battle 1785 - The name of Dr. Cullen Battle is entitled to a place in this record of Georgia Baptists. Though for a number of years a citizen of another State, and not a minister of the gospel, yet his long residence in Georgia, and his prominent connection with the early movements of the denomination, his liberal support of our institutions and his unabated interest in all our enterprises, identify him closely with the Baptists of this commonwealth. Dr. Battle was born in Edgecombe county, North Carolina, March 11th, 1785. An old family record furnishes the following information of his ancestry: About the year 1700, William Battle emigrated from England to Virginia. Like most of the English settlers in that famed old commonwealth, he was a member of the Church of England. His son Elisha, however, married and removed to Edgecombe, North Carolina, and became a Baptist. He was a man of great strength of character and piety, and exerted an extensive influence. The youngest of his six sons was Dempsey, the father of the subject of this sketch. Dempsey Battle had three sons, Cullen, Andrews and John. The two elder were educated as physicians, the youngest was killed by an accident. Cullen Battle received his medical education at the University of Pennsylvania, and was an enthusiastic disciple of the eminent physician and patriot Benjamin Rush. After several years of successful practice in his native State, he retired from the profession to prosecute his constantly increasing agricultural interests. He was twice married: first to Miss Elizabeth, sister of his cousin, James S. Battle, who survived the marriage but twenty months; and secondly to Miss Jane Lamon, of Wake county, who has been spared to be a life-long companion. Dr. Battle removed from North Carolina to Powelton, Hancock county, Georgia, in 1818. There he professed faith in the Saviour and was baptized in 1827 by the great and good Jesse Mercer, his wife having been baptized three years before by the same minister. In Powelton he took a deep interest in the cause of Christ, became at once an active and useful church member, leading in every good work, serving faithfully in the office of deacon, and being, in every place, an example of christian integrity, activity, fidelity and liberality. His large means enabled him to exercise a generous hospitality, and his house was ever open to friend and stranger. When a traveling minister chanced to pass through Powelton - and the village in those days was on the highway of travel - he went directly to the house of brother Battle, where he was sure to find a warm welcome and comfortable home. Dr. Battle was an enthusiastic friend of education. He was prominently identified with the management and control of the fine academies for which Powelton, in those early days, was famous; and Mercer University never had a warmer or more generous friend. He stands next to Mercer himself, on the list of contributors to this noble institution. He was also ever an ardent friend and contributor to the missionary cause, the Bible cause, the Sunday-school cause, the temperance cause, and the cause of evangelizing the slave population in our midst. Though an unshaken believer in the scriptural and moral rightfulness of the "peculiar institution," he always held it to be the duty of masters to give to their slaves the bread of life. His own very large family of blacks never lacked for the ministration of the word, and when no regular preacher was at hand, he would himself proclaim, with earnestness and power, the everlasting gospel. If ever a master did the full measure of his duty as a christian instructor to his slaves, that man was Cullen Battle. For years and years, it was his custom to gather the blacks of the community together on every Sabbath afternoon and teach them the truth as it is in Jesus. His instructions combined the soundest evangelism with the highest lessons of morality for their daily lives and their intercourse with each other. He was never in favor of restraining them from acquiring the rudiments of education. The writer has often heard him denounce the laws and the public sentiment which forbade them to learn to read and write. Indeed, it is well known that these restrictions were forced upon the Southern people by the fanatical course pursued by the abolitionists of the North, and but for this ill-advised interference, no prohibitory statutes of this kind would ever have been found in our Codes. Dr. Battle removed from Powelton to Eufala, and then Irwinton, Alabama, in the year 1836. At this time the Creek Indians had not left Alabama, and often gave much trouble to the early settlers. Dr. Battle did not escape the misfortunes incident to a home among these savages. More than once, by the sudden incursions of these treacherous foes, his property was destroyed and crops abandoned. But his characteristic energy, under heaven, triumphed over obstacles and reverses, and his affairs prospered. Soon after reaching Eufala, he became anxious to see a church established in that young but growing place. In company with the lamented General Reuben C. Shorter and others, a church was constituted in 1838, and by the active efforts of these brethren, under the blessing of God, it became a power in the community. Having been blessed with the ministry of Tryon, Pattison, Matthews, Henderson, McIntosh, Van Hoose, Reeves, Wharton and Kinnebrew, it has grown to be one of the largest and most influential churches in Alabama. And yet we hazard nothing in saying, that to no human instrument is more of its solid prosperity due than to deacon Cullen Battle. In 1853 he removed to Tuskegee, Alabama, where he again became conspicuous for christian enterprise and benevolence. He was one of the chief contributors to the East Alabama Female College, which for so many years dispensed the benefits of education to the daughters of Alabama. He aided also, to a large extent, in the erection of the beautiful and costly house of worship in that town. Here, as in Eufala [Eufaula] and Powelton, he seemed to feel a special responsibility for the religious culture of the blacks, and scarcely a Sunday afternoon passed by that did not find him actively engaged in teaching them the scriptures. Every good cause commended itself at once to his liberality. In the subscription books of the agencies of every branch of christian benevolence, his name was often inscribed with amounts annexed, testifying to the largeness of his heart and the profuseness of his benefactions. But war and desolation came on, and his old age has been saddened by the privations that have been his lot since the close of hostilities. His immense estate has been scattered to the winds, and his chief regret is that he can no longer contribute to those objects which formerly claimed not only his heart but his purse. But his deeds are not forgotten. His works of faith and labors of love have already produced harvests of blessing, and are treasured in the book of remembrance. Yet he claims no merit for these, believing that he only did what it was his duty to do, and that, after all, he is but an unprofitable servant. Dr. Battle has just passed his eighty-ninth birthday, and, happy in the companionship of the devoted partner of his bosom, in the society of his only daughter, with whom he is now living in Eufala [Eufaula], and in the hope of a blessed immortality through the merits of a crucified and risen Saviour, he is tranquilly passing the days that yet remain to him on earth, awaiting the summons to join the hosts that have already crossed the flood, in the glorious city of our God. Like a shock of corn fully ripe, he is ready to be gathered to the garner of the skies. Dr. Battle has three children living, viz: Mary J. Shorter, (widow of that noble statesman, jurist and christian, ex-Governor John Gill Shorter,) Rev. Archibald J. Battle, D. D., the present President of Mercer University, and Major-General Cullen A. Battle, ex-officer of the Confederate States Army. A promising son, Junius Kincaid Battle, died at the age of twenty-one, a year after his marriage. Dr. Andrews Battle, next younger brother of the subject of our sketch, died in LaGrange, Georgia, in 1842. He was noted for his modest piety and christian integrity - a saint-like man, beloved of all who knew him. Nicholas Bedgewood 1730 - 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. Miller Bledsoe 1761 - 1841 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 1792, by George Morris, Aaron Bledsoe and John Waller. In February, 1793, he emigrated to Oglethorpe county, Georgia. The first church of which he had charge was Salem, then numbering about seventeen members. He was pastor also of Freeman's creek, Big creek, Baird's meeting-house and Scull shoals. He and Silas Mercer were instrumental in gathering Big creek, which was first called Liberty. They had preached some time at Major Waters' dwelling house. There had been considerable excitement in all his churches the year he first attended the Association, (Georgia,) and a report went before him that he was an Arminian. But nothing could be further from the truth; for though a great revivalist, he was a follower of John Gill. Indeed, he pushed his Calvinistic ideas so far as to render him timid and cautious about joining with his brethren in the Conventions and missionary operations of the day. He was a man greatly favored of the Lord. He numbered the baptisms he performed until they reached twelve hundred, and then desisted, lest he should sin after the manner of David, in numbering the children of Israel. As this occurred long before his ministry closed, it would be interesting to know how many he did baptize. He was remarkably careful about experiences. Such relations as pass frequently with the churches in these days would have found no favor in his eyes. He died at his son-in-law's, in Oglethorpe county, about the year 1841. The last five years of his life were full of suffering, but he said he had nothing to change in the main truths he had preached, and was ready to depart in the full assurance of hope. He had a great desire to see some of his descendants enter the ministry. The year before he died, Rev. Sylvanus Landrum, now (1874,) pastor at Memphis, began to hold prayer-meetings and deliver exhortations. The old preacher insisted that an appointment should be made at the place of his residence, and that the youthful exhorter should preach in his presence. The meeting was accordingly held. At its close, the grand-father was raised up in his bed, and exhorted his son in the gospel in a manner which will not likely ever be forgotten; and, having placed his trembling hands upon him, prayed. He then expressed himself, Simeon like, ready to depart in peace. That prayer has been answered, for the grand-son is one of the most useful ministers in the South--a worthy descendant of such a sire. Edmund Botsford 1745 - 1819 Through the State of Georgia was not the principal theatre of his labors, yet as he was one of the first gospel ministers that sowed good seed within our borders, it is meet that his name should occupy a prominent position in these sketches. He was an Englishman born at Woburn, Bedfordshire, in 1745 and 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. By her he was sent to board with Mrs. Barnes, an intimate friend of his mother, with whom he attended meeting at a Baptist church. He was frequently the subject of strong religious impressions at this early age, and was fond of reading the Pilgrim's Progress, Holy War, Watts' Hymns for Children, etc. These impressions were deepened by an extraordinary dream which he had in his eighth or ninth year. After this, however, his habits became irregular; and he was almost dispaired of by his friends. Indeed, all seem to have forsaken him except "the good Mrs. Barnes." He had great desires for a seafaring life, and as he failed in that, his waywardness led him to enlist in the army as a common soldier. Here he suffered many hardships, and in several instances narrowly escaped death. The army at length disbands, and he once more finds a home and a friend with the good Mrs. Barnes. At the age of twenty he sails for Charleston, South Carolina, where he arrived in January, 1766. In the New World, among strangers, he encountered misfortunes which had the effect to deepen the religious impressions which he had occasionally experienced during his youth, even 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 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 was 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 was 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 Saviour. 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 and soon afterwards was licensed to preach, and entered upon a course of study, preparatory to the ministry, under his pastor, Rev. Mr. Hart. Having enumerated many of God's mercies and several interesting scenes through which he had passed, he adds: "So I have been groom, footman, painter, carpenter and soldier; and had now commenced preacher." He continued with Mr. Hart until the following June. He finally concluded to leave Charleston. A gentleman made him a present of a horse, saddle and saddle-bags; his friends furnished him with clothing. Leaving Charleston, he traveled on to Euhaw, where he remained with Rev. Mr. Pelot to the end of July. Near Tuckaseeking, a settlement about forty miles from Savannah, in Georgia, were a few Baptists, who constituted a branch of the Euhaw church. The death of Rev. Mr. Stirk, a zealous Baptist minister, had left this little band destitute of the gospel. Hearing of Mr. Botsford, they invited him to come over and help them. With Mr. Pelot he visited them and preached his first sermon to them on the 27th of June, 1771. At this time there was not a regularly constituted Baptist church and but one ordained minister in the whole province of Georgia; Mr. Daniel Marshall . His labors here were highly acceptable, and in compliance with their wishes he agreed to remain with them one year. He met with no opposition, was much followed and caressed, and some would travel twenty miles to attend his ministry. He did not confine himself to Tuckaseeking, but preached extensively in many contiguous regions, both in Georgia and South Carolina. The manner in which he commenced his labors at Ebenezer, a large settlement of Dutch Lutherans, was sufficiently amusing. It is thus related by Mr. Botsford: "At the lower part of this settlement was a Dutch church, which was only occasionally occupied by the Lutherans, and was convenient to a few Baptists and others. I was asked if I had any objections to preach in it, if leave could be obtained? "By no means." Application was made to the minister, a Mr. Robinhurst, (as the name was pronounced,) and he referred the applicant to the deacon. The deacon's reply was: 'No, no; tese Paptists are a very pad people; they begin shlow at forst--py and py all men follow dem. No, no, go 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) I was introduced to Mr. Daniel Marshall, as a gentleman originally from Old England, but last from Charleston. 'Well, sir,' said Mr. Marshall, 'are you come to preach for us?' 'Yes, sir, by your leave, but I confess I am at a loss for a text.' 'Well, well, look to the Lord for one.' I trust I did so, and preached from Psalms lxvi. 16. When I had done, the good old gentleman took me by the hand and said, 'I can take thee by the hand and call thee brother, for somehow I never heard convarsion better explained in my life; but I would not have thee think thou preachest as well as Joe Reese and Philip Mulkey however, I hope you will go home with me.' I did so, and from that time a friendship commenced between the good old gentleman, his son, Abraham Marshall, and myself, which I trust will never be dissolved." Mr. Marshall was of the Separate and Mr. Botsford of the Regular Order of Baptists. Their friendship no doubt contributed 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 on 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 today 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 court-house in Burke county. The assembly at first paid a decent attention, but towards the close of the service one of them bawled out with a great oath, 'The rum is come.' Out he rushed; others followed; the assembly was left small, and by the time Mr. Botsford got out to his horse, he had the unhappiness to find many of his hearers intoxicated and fighting. An old gentleman came up to him, took his horse by the bridle, and in his profane dialect most highly extolled both him and his discourse, swore he must drink with him, and come and preach in his neighborhood. It was no time to reason or reprove; and as preaching was Mr. Botsford's business, he accepted the old man's invitation and made 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 upon Brier creek, in Burke county. Here he purchased some land, built him a house, and "was settled, as he thought, for life." He received but little pecuniary aid from the people whom he served; but having obtained, about this time, between three and four hundred pounds sterling from the estate of his brother in England, recently deceased, he was enabled, by a prudent disposition of the money, to live comfortably. From this tabernacle which he had pitched on Brier creek, he darted out into many surrounding 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 pastor of the church. In 1803, he was seized with that most distressing disease, the ticdouloureux, the painful stroke or twinge, which, with the exception of a few short intervals of temporary relief, continued to rack his frame and prey upon his constitution until it terminated in death. This event, which happens alike to all, took place on the 25th December, 1819, in the seventy-fifth year of his age. Dr. Furman says: "Rev. Mr. Botsford was of a good personal appearance, and of a vigorous constitution before it was broken by disease. With respect to his talents, if not of the most splendid kind, they were yet highly respectable; and he was a man of the most excellent spirit, candid, humble, friendly, affectionate and faithful." William T. Brantly, Sr., D.D. January 1787 - April 18, 1845 For forty years he was known as one of the most laborious, gifted and successful ministers of the gospel connected with the Baptist denomination. Monuments of his usefulness, incalculably more durable than brass, are found in various parts of our Union. The hundreds who have been converted to God through his instrumentality, the numerous saints who have grown in grace under his ministry, the large numbers who have been trained by his instructions for the important stations which they are now filling in life, call upon us to preserve from oblivion the memory of one who was so dear to them and such a blessing to the world. Dr. Brantly was born in January, 1787, in Chatham county, in the State of North Carolina. Being one of a numerous family of children but scantily provided with this world's goods, he was deprived of the benefits of liberal instruction at that age when the mind is most docile, and when the most permanent impressions are produced. This deficiency was in part compensated by the tuition of his mother-a lady who, though of very imperfect education, was remarkable for her piety and decision of character. Under her care, he conceived at the tenderest age an unusual fondness for reading, and though compelled to daily labor upon a farm, many a volume was digested, and much valuable information acquired in those moments when he was relieved from more urgent avocations. When he had about completed his fourteenth year, it pleased God to make him a new creature. He was brought to a knowledge of the truth during a very powerful and extensive revival of religion which was enjoyed for several years in the States south and west of Virginia, about the commencement of the present century. The peculiar characteristics of his mental exercises in conversion were pungent convictions of his sinfulness and danger. Before finding peace in Christ, he was the subject of most distressing apprehensions of the wrath of God. Pardon for such a sinner as he was, he thought impossible - his perdition seemed inevitable. His faith at first very feebly apprehended the Saviour, and if he rejoiced at all, it was with great trembling. Nor was it until he was baptized in obedience to Christ's command, that he was entirely delivered. It was during his baptism, as he has been heard to say, that every doubt was dispelled, and that he was favored with a most luminous manifestation of the divine presence. He came up out of the water and went on his way rejoicing. The mental agony which he suffered in the period just referred to, seems to have been permitted as one qualification for the important work to which he was subsequently called. It prepared him to appreciate the distress of souls burdened with sin. In his intercourse with such persons, we have never known one more sympathizing and tender. When he saw the anguish of the convicted sinner, it seemed to revive afresh the recollection of his own sorrows. With many tears of sympathy, we have seen him pointing hundreds of distressed ones to the Saviour, who had delivered his "feet from falling and his soul from death." After his conversion, Dr. Brantly seemed to have no other thought or desire but that of devoting his life to the service of God. A profession of religion had hardly been made, before, with a zeal which some might deem indiscreet, but which in him was irrepressible, he commenced, publicly and privately, wherever a hearing could be secured, exhorting sinners to repentance. At this period, in the exuberance of his youthful zeal, when excited by the presence of a congregation, he would become so anxious to do good, that he has been frequently known to rise after the regular services were concluded, and ask permission to exhort the people further. This he did in the most affecting manner. More than one sinner has dated his convictions to the appeals made by "that boy who spoke after the minister had done." Shortly after professing Christ, a wealthy friend, impressed with his talents, tendered him such assistance as might be requisite for him to prosecute his studies to the extent of preparation for college. The proposition was cheerfully accepted, and he became at once a very diligent student--not unmindful, at the same time, of the work which he had proposed as the great business of life. In a few years he entered South Carolina College. At this time, the institution was enjoying the presidential labors of Jonathan Maxey, whose valuable memoirs have recently been published, and who had previously been the distinguished President of Brown University and of Union College. Betwixt the pupil and the preceptor an intimacy far stronger than is ordinarily found between those sustaining such a relationship soon grew up. The scholar was an enthusiastic admirer of the talents, learning and piety of the president. The latter, looking upon the student as a companion and friend, received him into a familiar intercourse which lasted through life. Dr. Brantly frequently reverted to the instructions and conversations of Maxcy as having been of inexpressible value to him. If the digression may be pardoned, we will quote from the writings of the former a few sentences which were penned long after the subject of them had departed from time: "The name of Maxcy is one greatly endeared to us, no less from considerations of personal attachment than from admiration of talent and excellence seldom equaled. Could we furnish a faithful picture of his intellectual and moral worth, we should perform a service which refined genius and elevated piety might view with instruction and delight. We should, in such a case, set forth the accomplished scholar, the powerful advocate of gospel truth, the preacher of inimitable eloquence, the amiable and successful president, whose deep erudition and abundant resources in every liberal attainment imparted character and respectability to three colleges, which continue to hold a high rank among the institutions of our country. But the original is gone, and the impressions which memory preserves are too faint and imperfect to furnish even an indistinct outline. We entertain, however, a few long cherished impressions, which our mind, tenacious of its theme, will always delight to hold. To the writer of this sketch, he was peculiarly kind and accessible; and it is probable that no one living heard so much from his lips on the all-important subject of experimental religion. He would say to him, 'Sir, I have found that there is peace in believing. This restless heart could never be steady until it found quietude in the Saviour of sinners. All true religion is seated in the heart, the source of action and virtue. Devotedness of heart implies a constant obedience of all the affections to the divine will, and an external practical observance of all the duties, religious and moral." "His preaching possessed a power and charm which we never have witnessed to the same extent in any other man. His voice, though not deep and heavy, was peculiarly clear and harmonious. Every syllable that he uttered was as distinct and audible as if struck with a hammer upon the best toned bell. His whole soul appeared to come up to his subject, and, seizing it with a mighty grasp, to raise it up in the glow of light and beauty to the view of his admiring and delighted hearers. Under the pressure of a weighty theme, his strength seemed to be augmented in proportion to the magnitude and difficulty of the subject. In such a case, the richness of his mind would burst forth in a profusion of light and vigor. His fullness, on such occasions, was overflowing, and the very waste of power was more than common minds could bring into action. Whilst thus expanding into greatness and sublimity with the majesty of his subject, his whole countenance acquired peculiar expression. His piercing eye darted forth beams of light; every feature of his face caught the tinge of animated intelligence which his clear, emphatic voice was sounding forth for the instruction and admiration of those who heard him. At the same time, his language was select and most appropriate, and his whole style strictly terse and classical. It is easy to perceive that the subject, whatever it might be, which fell within his searching analysis, and stood forth in the light of his eloquence, would earn the favor of a whole audience. But when it is remembered that religion was the theme, we can readily appreciate the influence which Dr. Maxcy exerted over the minds of men." Though compelled, whilst in college, to sustain himself mainly by his own exertions, Dr. Brantly took high rank as a scholar, and graduated with distinction in 1808. It was his design, upon graduation, to enter upon a field where he might devote his undivided energies to the ministry. But at this period there were probably not half a dozen churches in all South Carolina and Georgia which sustained a regular ministry. To secure a support, therefore, he took the rectorship of the Richmond Academy, in Augusta, Georgia, an institution well endowed by the State. Here he remained for about two years, teaching during the week, and preaching every Sabbath to some of the destitute congregations in the city and vicinity. Whilst residing in this place he was married to the sister of Governor McDonald. In the choice of his companion he was singularly fortunate. She was a help-meet indeed. A competent judge, who was well acquainted with her, has said that she was a lady of such "talents, piety and accomplishments as are rarely combined in one person." To her efficient and affectionate tutorship, the writer has frequently heard the husband ascribe much of that success which, under God, he was subsequently enabled to achieve as a scholar and as a minister. In 1811, Dr. Brantly was invited to the pastorship of the Baptist church in Beaufort, South Carolina, since under the care of Dr. Fuller. In their call they said to him, "If you will come and minister to us in spirituals, we will minister to you temporals." This was the amount of salary tendered. Deeming it sufficient, and anxious to give his time entirely to the ministry of the word, he resigned his situation in Augusta, and removed to Beaufort. Here he remained for eight years, constantly growing in usefulness, and in the affectionate regard of his people. Sinners were converted, saints were edified, and thus Christ's kingdom was built up through his instrumentality. In addition to his pastoral labors in this place, he was also president of the Beaufort college for several years. Whilst in this vocation, he numbered among his pupils that distinguished minister, Rev. Dr. Fuller, and the Rev. Dr. Manly, his predecessor in Charleston. The latter gentleman, addressing his beloved preceptor and friend, during his last illness, says to him, "To you, more than to any other man, I owe, under God, whatever I am, or have done in the world." During his residence in Beaufort, he was a frequent contributor to the American Baptist Magazine, then published in Boston. His earliest published effusions are found in this work. The surviving readers of the periodical at the time referred to, no doubt well remember the interest excited by the communications of "Theophilus." An eminent divine, speaking of these articles since the death of their author, remarks, "that they were read and reread, and laid up among the most select treasures of memory. It will remain for the day that shall reveal hidden things, to show what multitudes of young persons in the United States received the tone of their intellectual and christian character from these inspiring productions." After he had been settled for some time in Beaufort, it was thought that the preaching of Dr. Brantly had too much of the intellectual and not enough of the spiritual; too much of the philosophy of christianity and not enough of the marrow of the gospel. Though characterized by much power and originality, it was not thought to possess that unction and tenderness for which it was afterwards so remarkable. The zeal and ardor of the young exhorter had sobered off into the precise logician. He needed something to make him more effective in reaching the heart. This he received as the fruit of an affliction, which overwhelmed him with unutterable sorrow. It was the death of his pious companion, which occurred in 1818. We cannot better describe the effect which this event produced upon him than by quoting the following extract from some of his private writings, never designed for the public eye, and never before given to the public. It is a striking illustration of the salutary effect which a chastening from the Lord produces upon a christian heart. The extract which we make is a long one. But no one, we think, who reads it, will regret its length. He will rather regret that the limits of this article preclude the insertion of the whole. A more beautiful and touching piece of composition we have rarely seen. "I have long contemplated the ravages of death, in the desolation of those families to whose acquaintance divine Providence has directed me in the course of my ministry. I have seen the weeping parent, trembling in anguish over the grave of the departed child, and children, have I seen, bewailing the loss of their parents. In scenes of diversified grief, it has been my lot to witness a large portion of those afflictions incident to my guilty species. But none of these things had come near to me; only with my eyes had I seen them, and in the sympathies of my heart had I felt them. I had seen the tide of human woe rushing by me, and bearing others on its ruffled surface, whilst no torrents moved me along in the swelling course. Often called to minister comfort to others under their distress, it had been my endeavor to identify my own case with theirs, and to raise into sanctified sorrow that which might have seemed nothing more than natural affection. At length the volume of grief is unrolled in my own house. I am called to read and moisten every page with my tears. 'I was at ease, and God hath broken me asunder.' On my eyelids he has caused to rest the shadow of death. He has applied the hand of death to the loveliest object that ever attracted my eyes, or warmed my heart. In a moment he has taken from me the charms of intellect and the counsels of prudence. He has stopped, by the coldness of a mortal chill, the sweet current of maternal affection, and O, my God has taken from me my immortal Anna. The tenderest earthly name I ever read is blotted with the blackness of dissolution, and my bleeding bosom is torn from lover and friend. "Though it has pleased a merciful God thus to crush me with the pressure of tribulation, yet I would not repine at his dispensation, nor vainly fret because he has trodden me down under his awful sovereignty. The time had arrived when it was necessary that my divided heart should be formed to greater singleness for God, and the dross of my affections purged from a worldly mixture which had grown alarming. A diseased soul required the salutary hand of the great Physician; and it was reasonable to expect that he would form the necessary prescription. Had its selection been given up to me, my foolish and fond heart would have inclined me to say, 'Lord, spare me in that part where, of all others, I am most vulnerable. Let me not be cut to the heart by viewing the dying conflict of my ever endeared wife. Spare to me the guide and companion of my youth, the cheerer of my solitudes, the solace of my perplexities and doubts, and the centre of my domestic joy. Cut me not off from the sweet counsel I have taken in going with her to the house of God." "But I should have chosen thus to prolong her abode in the distractions of a world uncongenial with her heavenly tendencies. Through the whole period of nine years in which we were united, I had seen her leaning towards heaven, bending forward towards her incorruptible reversion, often soaring, on the pinions of a glowing faith, above this region of clouds, and resting in the realizing support of a spiritual home. Why, then, do I wonder that she has at last attained the wished for summit, that her spirit has reached its native skies, and will no more return to soothe my bleeding heart? Why should I think it strange that the dove should seek its window, and the wanderer, a home? "By this stroke of his hand, the Lord has set the world before me in the naked vanity of all its offers and enjoyments. He has refuted, by one tremendous argument, all my extravagant calculation, and revealed the only object of a sinner's consolation and hope. Much of my anguish may be only the result of natural feeling and worldly attachment; yet I am constrained to bless God that he has made my heart soft, though I am greatly troubled by the overwhelming calamity which has been the means of subduing my unrelenting nature. Hence, though my grief is a gloomy burden, I would not have it removed. I am made a mourner all my days, and shall carry the impress of woe deeply formed on the tablet of my heart. I can believe, without the shadow of a doubt, that the spirit of that loved one who has gone, now with the rapt seraph adores and burns around the throne of God. The certainty of her high felicity must reconcile my lacerated feelings to the idea of a short separation." In 1819, the Trustees of the Academy in Augusta invited Dr. Brantly to resume the rectorship. Augusta having increased considerably in size, and promising to become one of the most important towns of the State, he acceded to their request to return there, in the hope that he might also be able to establish a Baptist interest in that growing community. Upon his removal to Augusta, scarcely half a dozen Baptists could be found in the whole city. The few, however, were collected, and he preached to them in the chapel of the Academy on every Lord's day. The congregation increased rapidly, and in the course of a few years he was permitted to see, mainly through his efforts, a substantial house of worship, which had cost twenty-two thousand dollars, and a flourishing church where the Baptist name had recently been comparatively unknown. For seven years he ministered to this flock "without money and without price," depending upon his daily labor for support. At the dedication of the church just referred to, he preached and published a discourse on the "Beauty and Stability of Gospel Institutions." It may be interesting to repeat the opinion expressed of this earliest effort of Dr. Brantly by a judicious critic. Speaking of this sermon, the "American Baptist Magazine" for March, 1822, a copy of which is now before us, says: "This sermon is evidently the production of a man of learning and genius. It is everywhere forcibly, and in many places eloquently written. Although the subject is trite, yet the author displays in the discussion of it a vigor and originality of mind which cannot fail to interest and instruct. We have seldom seen the progress of christianity more eloquently sketched than in the following paragraph:" "'In forming a scheme for the conversion of mankind, what mind could ever have devised one so improbable as the cross of Christ? To human wisdom, it would have appeared an idle frenzy to think of reducing a rebellious people to allegiance by the unmixed scandal of an ignominious crucifixion. Of all improbable plans, this might have seemed the most unpromising. Yet, behold what wonders are accomplished by the unvarnished majesty of this simple fact. Without any of the aids of learning, of authority, or of eloquence; with none of the ingenious sophistries of the schools; without any elaborate discussions, or studied appeals to the passions, we see humble, unassuming men carrying in triumph a religion obnoxious to the repulsive spirit of pride and ambition. They had the approving tokens of divine regard. Their gospel became the power of God and the wisdom of God to them that believed; and their work, which in itself would have been the derision of every idler, when confirmed by the hand of the Lord supplied to thousands the elements of a new life, struck terror into the opposing ranks of sin, subverted the rites which antiquity had consecrated, and organized communities for the worship of one God and one Mediator. Nor has their case been one of uncommon occurrence. The effects of that preaching, in which Christ crucified is the leading theme, are still stupendous. It contains the power of a mysterious attraction. The solemn echo from groaning Calvary is the eloquence which persuades men. Here shines the true morality; here virtue is improved into devotion; here the soul catches the fire of a holy inspiration, and rises to assert its kindred with the spirits of the just.'" Whilst a resident of Georgia, Dr. Brantly exerted an excellent influence upon the denomination throughout the State. He was active in organizing the Baptist Convention of the State, was zealous in advocating the cause of missions and of ministerial education, and in every good work he was the efficient coadjutor of the Mercers and Armstrongs of the times. At the distance of a quarter of a century, the salutary impression of his labors is distinctly felt and gratefully acknowledged by large numbers. In 1824, the pastorship of the First Baptist church in Philadelphia became vacant by the death of the much lamented Henry Holcombe. We have understood that in his last moments Dr. Holcombe warmly recommended Dr. Brantly as one under whose ministrations he would be happy to leave the church. In accordance with this suggestion, Dr. Brantly was invited to visit them. The result of this visit was a unanimous call to be their pastor. A large sphere of usefulness, as he deemed it, being thus presented, he removed to Philadelphia in the spring of 1826. That success which had crowned his labors at the South, attended them at the North. He soon became known as one of the most eloquent preachers in the city. Under his ministry the congregation increased; there was a number of powerful revivals, and many who are now known as among the most efficient and liberal members of the denomination, were brought into the church. In 1827, the publication entitled "The Columbian Star," which, we believe, had previously been the property of the Baptist Triennial Convention, was removed to Philadelphia, and the editorial department was confided to his care. How this trust was discharged is well known, since several thousand copies of the paper were circulated in different parts of the Union. He continued to edit this paper for about eight years. In its columns, during this period, may be found, we think, some of his ablest writings. Valuable articles on church discipline, important points of christian doctrine and practice, and essays on a great variety of subjects everywhere abound. Could they be collected and published, they would make a very useful, and, we doubt not, acceptable volume. Shortly after taking charge of the "Star," Dr. Brantly became acquainted with a young man, then unknown to fame, with whom he was so much pleased that he associated him with himself in the conduct of the paper. This young man was afterwards well known as Willis Gaylord Clark, who has written some of the sweetest of American poetry. In the literary writings of this gentleman, which have been published since his decease, his biographer, the Hon. Judge Conrad, of Philadelphia, thus alludes to Mr. Clark's intercourse with Dr. Brantly: "From his connection with Dr. Brantly, a clergyman of great eminence, Mr. Clark derived many advantages. To an intellect of the very highest order, a copious supply of various and rare learning, an eloquence which illuminated whatever it was applied to, a remarkable purity and clearness of style, and the most rigorous habits of thought, Dr. Brantly united a spirit touched with the finest impulses of humanity and an affability of demeanor which, while it imparted grace to his manner, made him, in all circumstances, easy and accessible. Upon his young friend and associate, these qualities, acting with sympathetic influence, produced a lasting and most salutary impression. The counsels of the divine pointed him to the path in which he ought to travel; the example of the scholar inspired him with a generous emulation; and the mild benevolence of the christian gentleman taught him the importance of cultivating benignity of temper and of subduing all untoward passions." During his residence in Philadelphia, Dr. Brantly published a volume of sermons, being principally those which had been delivered to his people in the regular course of pastoral labor. The interest with which this volume was received is evinced by the fact that the whole edition was soon disposed of and followed by still further demands. Though lucid and forcible discourses, we do not think, as a whole, that they sustained the expectation which his oral performances had created. They were prepared for the press with much haste, at the urgent solicitation of his people. Others of his sermons, which were taken down by a stenographer as he delivered them extempore, and subsequently published just as they were preached, we think decidedly better illustrations of his preaching power than many of the discourses in this volume. During his residence in this city, the degree of Doctor of Divinity was conferred upon him by Brown University. We presume that it was bestowed through the influence of the president of that institution, of whose talents he was a sincere admirer. After having been settled in Philadelphia for nearly twelve years, Dr. Brantley's health began to fail. Apprehensive lest the severity of a northern climate might entirely prostrate his already shattered constitution, at the same time what he believed to be a promising field opening in Charleston, he resigned the charge of the church in Philadelphia and entered upon that of the First Baptist church in the former city. For two or three years after his removal to Charleston, he did not enjoy that success which attended his labors in all other places. Several members of the church, to whom he had particularly looked for countenance and aid, taking exception to some of his views and practices, declined cordial co-operation with their pastor. The consequence was, that he was for a time thrown into much discouragement and distress. In such a state of things, there were but few conversions and many dissensions. The malcontents were finally dismissed to form a new church. Soon after their withdrawal a better state of things began to appear. The church and congregation then became warmly united and ardently attached to their spiritual guide. Their affection was reciprocated by the most indefatigable labors for their welfare. He had the happiness of rejoicing with many newborn souls, and of burying them with Christ in baptism. At the time that an inscrutable [inscrutible] providence smote him with fatal disease, the church was enjoying a deep and extensive work of grace. Dr. Brantley's labors, after his return to the South, were too arduous. Shortly after his removal to Charleston, he was elected President of the College of Charleston. Believing that he could perform the duties of both offices, and thus extend his usefulness, he accepted the appointment. Under his administration the College was more prosperous than at any former period of its history. The number of students largely increased, and the institution constantly grew in popularity. In the meantime, unremitting labor had seriously undermined his constitution. Whilst about to hear the recitation of the senior class, on the 13th of July, 1844, he was attacked with a paralysis, which, after keeping him for some months in the most affecting prostration and helplessness, terminated fatally. The malady which prostrated his body, also afflicted him with mental imbecility. Although there were lucid intervals during his illness, in which he signified to his friends as well as he was able, that he was perfectly aware of his situation, and fully resigned to the divine will, yet his intellect was evidently sympathizing with his body. Though his prostration was sudden, it was not altogether unexpected. For two years prior to his death, he supposed himself to be affected with a disease of the heart, which, although it did not disqualify him for his public duties, might terminate fatally at any moment. On one occasion, he remarked to a friend, "I have had death constantly before me for the last two years. I have been looking for it every day." Writing to a member of his family a few weeks before his attack, he said, "Were I to be seized with a paralysis of the arm or leg, I should at once become an object of wretchedness and pity." At another time he said, "I shall break off suddenly, and I think I had rather die in the harness." It is evident from these expressions, that Providence afforded him a presentiment of what awaited him. The summons did not reach him unprepared. It found him with his armor on, doing with his might what his hands found to do in his Master's service. He had "oil in his vessel;" and with his lamp trimmed and burning, he promptly and cheerfully responded to the cry, "Go ye out to meet him." He departed this life in Augusta, Georgia, in March, 1845, in the city which had been the scene of his early labors, and among the attached friends of his youthful years. It has been justly said of Dr. Brantly, that his life was an uninterrupted scene of arduous labor. In addition to the ministerial labors, which were always abundant, he was constantly engaged in the instruction of youth. To him idleness was insupportably irksome. He had a love for labor. For several years, whilst residing in Philadelphia, besides being the pastor of one of the largest churches in that city, he taught a school, edited a religious newspaper, rendered much service to the Baptist Tract Society, of whose board he was the president, in the selection of tracts, and when the agent of that society, the beloved Davis, died, he discharged his duties for six months, in order that his destitute family might have the benefit of the salary for this period. His distinguished friend, Dr. B. Manly, Sr. the late president of the Alabama University, speaking of him, says: "He was always busy, and yet never confused or behind-hand; and he ever found time for all the innumerable and nameless demands which were made upon him, whenever God and his fellow-men were to be served. The principle of his success amid herculean labors was, first, that he attended to one thing at a time, never suffering interruption; and secondly, he devoted his whole energy, in the most concentrated and absorbing attention, to whatever was before him. His mind, by use, became like a prism catching the combined radiance of an intricate subject, and distributing it into its elements almost in an instant." His love for teaching amounted almost to a passion. He delighted in that which many look upon as a drudgery. As might be expected, he was eminently successful in imparting knowledge. Many who now occupy important positions in the pulpit, in our national councils, and at the bar, received much of their intellectual training from him. Wherever he met with an indigent youth of promise, desiring instruction at his hands, he took him under his care without charge. He instructed gratuitously not a few, who are now useful servants of the Lord Jesus. As an intellectual man, Dr. Fuller says of him, "He had not many superiors in this country." His mind was remarkable for his grand and comprehensive views. He seemed to grasp a subject in all its bearings; and, resolving it into its elements, could hold it up in a very perspicuous light to others. His avocation as a teacher kept his naturally vigorous mind in healthy exercise. He delighted in the Latin and Greek classics, and was constantly in the habit of reading them. His exquisite taste readily detected their beauties; and no one could be long in his company without perceiving that his lips were " wet with Castalian dews. " In almost every department of learning he had attained respectable proficiency. It was, however, in the languages and in the metaphysics that he excelled. He was one of the most critical linguists and profound metaphysicians which this country has ever produced. The already too protracted length of this article will not permit us to record evidences of his excellence as a scholar, which might be interesting and instructive. It may be said, however, that preaching was the forte of Dr. Brantly. This was ever his delightful employment. His noble person and fine voice conferred upon him great natural advantages as an orator. He never appeared so well as when proclaiming the gospel to perishing sinners. It was impossible for any one to hear him, without being convinced that he was thoroughly in earnest. He seemed to say, "I believe, therefore I speak." Some of the discourses which he preached were attended with extraordinary success. From twenty to thirty persons have been known to ascribe their conviction to a single sermon. His appeals to the backslider were frequently irresistible. He would assail such persons with the most melting rhetoric to which we have ever listened. It required a stout heart, indeed, to withstand the tears and entreaties with which he would beseech them to return to their deserted Lord. Although the crowds that attended his ministry attest their general acceptance of his labors, and the fruits of his efforts attest his usefulness, yet there were occasions when he was not equal to himself. At such times he seemed to preach with considerable difficulty, and not to enter much into the spirit of his subject. At other times, he was too abstract to be understood by plain people. His premises and deductions were not readily seen and appreciated. But if he was not always forcible and eloquent, he was always sensible, and preached, not for the purpose of saying something, but because he had something to say. His inequalities were chiefly owing to the fact that he was an extempore preacher. His numerous labors did not allow him time to write his discourses, and he was frequently constrained to depend upon very imperfect preparation. The author of the sketch before us says that "Dr. Brantly possessed a facility, both in writing and speaking, such as I never knew it in any other person; yet so severely had he trained and castigated his mind, that this did not hinder him from attaining great excellence." Frequently, when we have supposed him to be wholly unprepared, he would come out upon his congregation with discourses possessing all the beauty and force of studied compositions. In illustration of this remark, we subjoin an extract from a sermon preached extempore, and subsequently written out, as nearly as could be recollected. It is an appeal to the unconverted portion of the congregation: "Sinners, it is precisely thus that matters stand betwixt you and your eternal Judge. Your earth-born hearts will not relinquish their attachments. Your lovers you have, and after them you will go. That God, who takes no pleasure in your death, is the witness and opposer of your desperation. Not much longer will he resist your madness; not much longer will he endure the insulting infidelity of your hearts. Of one thing, however, you cannot suppress the conviction: every step you take in your journey is contrary to the will of God. Understand and appreciate the truth now, and do not travel all the way to hell to find it out. When once you are locked up in eternal darkness, are consigned to the imprisonment of eternal despair, and tortured with the raging fires of avenging justice, you will feel, when too late, that you are indebted solely to yourselves for the sad doom. So long as forms of horror shall haunt and terrify your spirits, and fierce passions shall prey upon them, and inexorable despair shall hold them with its tyrant grasp, and tormenting fiends, nurtured in your own bosoms, shall exult and rave amid the weeping and wailing and gnashing of teeth in the horrible pit, so long will remain fastened upon your hearts the conviction that your perdition is of yourselves. You mean to remain unjust, ungodly, unreconciled to your own happiness and salvation. Yourselves, then, are planting the fangs of the viper in your own bosom. Show some mercy to yourselves, and desist from the bad enterprise of self-immolation to the prince of hell. "Look forward a little, and see yourselves in eternity, with unrepented sins. Light and peace have disappeared; time's beguiling pleasures and recurring enjoyments have ceased forever; friendship's softening sympathies, and society's cheering smile, and humanity's mitigating touch, have all vanished from the dismal scene; the voice of mercy has ceased, and love's redeeming work has been completed. You are then sad expectants of hopeless wretchedness abandoned to your sins, left with your tormentors within you; capable of misery, and incapable of comfort, you are prepared for all the complex sufferings of a ruined soul. The hell is one of your own seeking, the bed on which you are writhing, but not reposing, is made by your own hands. All hell resounds with the justice of God. All heaven proclaims his righteousness." Dr. Brantly had the faculty of securing the strongest attachment of those for whom he labored. His tender and sympathizing heart, identifying him with all the vicissitudes of his people, weeping with those that wept, and rejoicing with those that rejoiced, won their confidence and riveted their attention. As a pastor it has been truly said of him, that he "grew steadily in the admiration and love of his flock." The tears and tenacity with which his beloved people in Philadelphia clung to him, when he announced his resignation, evinced that they were far more decided and earnest in their unanimity than when they had called him twelve years before. The distress of the church and congregation in Charleston, when he was smitten down, evinced the continued strength and sincerity of their affection, after an acquaintance of seven years. In his intercourse with his people, he was remarkable for his candor. He was in the habit of speaking the truth in love, in a very plain way. This trait of his character excited the indignation of some who did not know him. They took him to be uncharitable and overbearing, but when they understood him, their attachment and respect were increased. Amidst his various engagements, Dr. Brantly did not neglect the keeping of the heart. He walked daily with God. Those who were most intimately acquainted with him, know that his piety was a uniform flame. He ever cherished the most humbling views of himself, and the most exalted views of Christ. He was always the consistent christian, thoroughly conscientious in everything which he undertook, seeming to keep ever before him the day of final account. It may be thought that this sketch will be incomplete if we are silent as to the imperfections of him of whom we have been speaking. We do not deny that there were defects in his character. He was a fallen creature, and therefore sinful. If it could be of any benefit, we might fill many pages with a recital of his frailties. But we think that the good which grace accomplished through him so immeasurably exceeded any evil which he may have done, that we may be pardoned for dwelling upon the former to the omission of the latter. In addition to this, it is true and with these words, uttered by the ever to be loved and lamented man whose life we have attempted to sketch, we close that "Death applies the finishing touch to the character of a good man. This may be regarded as a reason why his remembered history is clothed with a peculiar majesty and charm. That spirit which once delighted us with the communications of affection and wisdom, now wears the vestments of perfection. It is enrolled among the spirits of the just made perfect. Its graces, once lovely on earth, are now resplendent in heaven. Its pensive groans, once heaved from an aching heart, are succeeded by the softest harmonies of heavenly music. The languor and the sickness have fled forever, and to their place have succeeded the health and vigor of immortality. The erring judgment has acquired those at ributes of truth and certainty which will forever preclude future mistake and deception. It is not wonderful, then, that our associations should draw down from the bright empyreal, whither they have ascended, a portion of that perfection with which good men are now arrayed, in their supernal blessedness, and place the same to the credit of their earthly history." " This sun has set. Oh, when shall other such arise?" Edmund Byne ? -February, 1814 This eminently pious and laborious servant of Christ was born and brought up to manhood in King and Queen county, Virginia. He was impressed with the reality and importance of divine things by the following dream, while he was yet a child: It seemed as if the judgment day had come. He saw Christ, the judge, sitting on a dazzling throne. Men were called, one by one, before him, and received their eternal doom. When it came to his turn, he was compelled to approach the judge. A large book was opened, in which he was required to read; and, to his utter astonishment, he saw therein a catalogue of all the sins he had ever committed. When he had read over the list, the judge looked upon him with a stern countenance, and demanded of him whether he was "guilty or not guilty?" He was about to open his mouth to pass sentence upon himself, when his agitation caused him to awake. The seriousness which ensued gave his parents (who were members of the high church) great anxiety. They supposed their son, who was a promising youth, to be somewhat deranged. Accordingly, blisters were applied to his head, and he was treated otherwise as a lunatic. After this, his convictions were deepened by a public discussion between one Iverson Lewis (an uncle of his) and an Episcopal clergyman, on the subject of religion. Mr. Lewis was not then a professor, but afterwards became an eminent Baptist preacher in Virginia. He undertook to convince the clergyman and his members that they were all going to perdition together, and that, too, from the scriptures. His quotations were such as made solemn impressions on the mind of young Byne. At what precise age he was converted, is not known. But he was a man of family when he was baptized, as will hereafter appear. At the time he obtained a hope in the pardoning mercy of God, he had agreed to run a horse-race, on which a large amount of money was bet. Horse racing and dancing were so common in Virginia in those days, it was almost impossible to live and not be connected with them in some way. As soon as Mr. Byne felt the love of God in his heart, he went to his opponent in the race and tried to get off from his engagement to run. He was flatly told, if he did not run he should pay the bet. "Well," said Byne, "I'll run; but, if I win, (which I am sure I shall do,) I'll give every dollar to some charitable object." An immense crowd was collected on the race-field. Mr. Byne won the race, as he expected. When he had received the purse, he called the attention of the crowd, informed them of his effort to get off from running the race, and of his intention to devote the contents of the purse to charitable purposes, and closed by exhorting them to turn to the Lord. "And now," said he, "I shall run no other race except one; that is, the race to heaven. Farewell!" When the Baptists began to preach in Virginia, he went to hear them, much against the wishes of his relatives and friends. Having been taught by them the way of the Lord more perfectly, he resolved to submit to the ordinance of baptism. When he went down into the water, his oldest son (then a youth, not fully grown,) rode into the stream, threatening to horsewhip the minister. To such indignities and insults did our fathers have to submit in those days! Not many years thereafter, this young man, who had married and settled some distance from his father, was himself brought to a saving acquaintance with Christ. He and his father set out simultaneously to visit each other on the joyous occasion. They approached one another on the road, but the son was so absorbed in devotion, his eyes following heavenwards where his thoughts led, as not to discover his father until they met. "John, where are you going?" "To heaven," was the immediate reply. The father and son rushed into each others arms, and a scene followed upon which God smiled, and over which angels rejoiced. In 1785, Mr. Byne and several other families from Virginia landed in Savannah. They had a most boisterous and dangerous passage out, having been at sea six weeks, most of the time driven with the tempests hither and thither. Having letters of introduction to the Governor of Georgia, they were kindly received, and had a house furnished them for temporary use by that excellent functionary. Mr. Byne soon found a home in Burke county, where he lived, and labored, and died. He and his wife had not long been settled in their new abode, when news reached them of a glorious revival of religion, then prevailing in Virginia. Mr. Byne had commenced preaching before he came to Georgia; and now his spirit was so stirred within him, that he and his wife went throughout the neighborhood, from house to house, exhorting the people and praying with them. Religion was a hissing and a byword in Burke county; but as these pious souls sent up their prayers, with strong cries and tears, the Lord avenged them speedily. Under his preaching, many souls were born into Zion. The Rocky creek church called Mr. Byne to ordination, which he had several times declined in his native State. Now, he felt it his duty to yield to the wishes of his brethren, and especially of those who had recently been converted under his ministry. Accordingly, he was ordained by David Tinsley and Loveless Savidge, and soon baptized some seventy or eighty persons. Though of some eccentricity of character, he was nevertheless a fearless and faithful servant of the Lord, as will appear from the following anecdotes. Not long after he joined the church, he was invited by some of his former companions in sin to attend a dancing party, which he engaged to do, on condition, expressly agreed to, that he should give direction to all the exercises of the evening. When the party assembled, Mr. Byne appeared in their midst, accompanied by several church members, who were good singers. The violin at length sent forth its enlivening notes, when a young lady stepped up to him, and invited the preacher to lead in the dance. He politely took her arm, stepped out on the floor, required the music to cease, and after reminding the managers of the condition upon which he agreed to attend, struck up a spiritual song. The church members immediately joined him. The song concluded, he engaged in prayer. Another song was followed by a second prayer. By this time tears were flowing from many eyes. The ball was converted into a prayer meeting. The people of the house, with others of the company, became pious, and this was the last dance ever attempted to be held there. After his removal to Georgia, he was in the habit of preaching at Waynesboro, in Burke county. A certain Mr. Jones, who was unfriendly to religion, threatened that if Mr. Byne came again to Waynesboro to preach, he intended to give him a text that would puzzle him. Sure enough, the next time he rose before the people, Mr. Jones was there, and demanded of Mr. Byne to preach without meditation from the words, "Ye serpents, ye generation of vipers, who hath warned you to flee from the wrath that is to come!" So little did Mr. Jones know about the Scriptures, that he understood the words according to their literal meaning. It was a good weapon for Mr. Byne, and it was said he used it to such effect that Mr. Jones declared he "never would give another Baptist preacher a cudgel with which to beat his own head." When advanced in life, his infirmities were such as to render it necessary that he should resign all pastoral charges. He had been a most laborious and self-denying preacher. No state of weather, however inclement, could stop him from his appointments. When the rain poured in torrents, he would put on his great-coat, wrap a blanket about his shoulders, and post off to his meetings. Though confined mostly to his house for several months preceding his death, yet a short time before his departure he insisted on being propped up with pillows in his carriage and conveyed to the regular meeting of the church of which he was a member. He was helped into the meeting-house, and, being bolstered up in front of the pulpit, he addressed the congregation for the last time. He spoke as a dying man indeed! It was a solemn and affecting season. Several afterwards joined the church who dated their awakening from these last words of God's aged servant. He returned to his home to die, which solemn event took place in February, 1814. Joshua S. Callaway May 30,1789 - 1854? Joshua S. Callaway was born in Wilkes county, Georgia, May 30th, 1789. He was the fifth child of Joshua and Isabella Graves Callaway. His mother's maiden name was Henderson. At the time of his birth, his parents were members of Hutton's Fork (now Sardis) church, in said county. It was for one of his uncles, Samuel Callaway, that Callaway county, in Kentucky, was named. Another uncle, James Callaway, settled in Virginia and raised a large family. Rev. Jesse Mercer was pastor of Hutton's Fork church. The subject of this brief memoir was impressed with the importance of religion while yet a child, and at the early age of eleven, obtained hope in Christ. Though he gave decided evidences of genuine piety, he was discouraged from joining the church by his parents and others, most of the christians of those days being prejudiced against young persons making a profession of religion. We give a portion of his religious experience in his own language: "Thus my soul was troubled, because I had sinned, and that I was a sinner against a good and holy God. These troubles, more or less, continued with me until December, 1800. When, one night, I was lying on my bed, afraid to go to sleep, in deep meditation, for fear I should be lost, both soul and body, it did appear to me that I saw a way by which I could be saved, and the way of salvation through Jesus Christ did appear so complete and glorious, I did verily think that any and all might be saved if they would only look to that blessed Saviour. Here my troubles were all banished, and while in my ecstasy [ecstacy] and joy, father and mother awoke. They seemed to be alarmed more than otherwise, and, as I had been lingering for some time, they seemed to fear I was going to die right away. But I assured them they need not fear, for I saw that Jesus Christ could save all sinners if they would only come to Him, and as I had great love for my brother-in-law, John Milner, Joshua knew that Milner was serious on the subject of religion and had been kind in teaching him and others of the family the rudiments of an English education. On that memorable night, I told my parents if they would send for him, I knew I could explain to him how he might become a christian. And I did verily believe I could tell him so that he would understand and know for himself. So they sent for him, and I began and told him all about it, so that I thought he must understand. But, alas! when I had finished, he slowly raised his head, which had been hanging down, and remarked, 'Oh! Joshua, I know nothing about it.'" It was not until he was in his twentieth year that he received such encouragement from Rev. Jesse Mercer, with whom he sought an interview, as to induce him to offer to the church. He was baptized by that eminent servant of God into the Sardis church, September 23d, 1809. Of all things in this world he desired an education, yet the only schooling he ever enjoyed was from February to September, 1808, during which time he enjoyed the instruction of a certain Mr. Walker, of whom he says: "I often heard him say that the English grammar was a cheat, and that some men were trying to impose upon the people, and to my certain knowledge he could not pronounce half the words in Dilworth's Spelling Book correctly. Yet I determined, if God permitted me to live, I would yet know something; and the first few dollars I got I took to a merchant and told him I wanted a book. He readily told me he had the right sort of a book for me, and showed me Euclid's Elements. I immediately bought it, and paid every cent of money I had for it, about four dollars. Many nights I sweated and poured over it until midnight. Thousands of pine-knots did I burn while I gazed on that book." Yet the man who had such poor opportunities in early life, became an eminent minister of the gospel in subsequent years. Joshua S. Callaway was a profound theologian, deeply versed in the doctrines and discipline of the gospel, and an exceedingly interesting and powerful preacher. In the year 1818 he removed to Jones county and became a member of Sardis church, by which he was called to the work of the ministry, and at her request was ordained in June, 1820, by a presbytery consisting of Edmund Talbot, Benjamin Milner and John M. Gray. He was soon preaching to four churches, and his time and attention were almost wholly engrossed with the duties of the sacred calling. He says he could not have thus given himself up but that he had a pious wife and one faithful deacon. She would say to him, "Go and preach, and I will stay at home and work." Of that deacon he says, "There was a noble man of God, a deacon, belonging to Elam church, Jones county, whose name was Thomas Blount. Through his instrumentality I was able to serve all four of my churches, but without whose help I should have been compelled to resign all my churches in order to provide for my family." He bears further honorable testimony to the fidelity and liberality of this deacon, for whose posterity, to their latest generations, he records his prayer. He remained in Jones county ten years, or until 1828, when he removed to Henry county. Those ten years seem to have been the happiest portion of his life. Soon after his removal to Henry county those dissensions in the denomination arose which resulted in its being divided into the missionary and anti-missionary parties. A man of his prominence could not but be involved in those troubles. Circumstances seemed for a time to throw him into the anti-mission ranks. But it was only in appearance, for he soon found opportunity to assert his real sentiments, and under his leadership the Flint River Association took decided missionary ground, a minority of her churches, under Rev. William Mosely, having withdrawn and formed the Towalagi Association. He was moderator of the Flint River Association about fifteen years in succession immediately preceding his death, and was a model presiding officer. During the early years of his ministry he kept an account of the baptisms he performed until it reached upwards of fourteen hundred, when, conceiving the idea that it was wrong to keep such accounts, he promptly desisted. For a number of years he represented his Association in the Georgia Baptist Convention, by which body he was highly respected. Indeed, there were few men in that intelligent body of christians who possessed as much weight of character. He spoke seldom, but when he did, he received the most marked attention, especially from the older members. His views were always clear and scriptural, and were expressed in a christian spirit. J. S. Callaway was a person of slender frame, and from his childhood of exceedingly delicate constitution. He was erect and dignified in his carriage, of pleasant voice and winning address, and an unusually interesting and persuasive speaker. Though conciliatory in manner, he possessed a strong will, indomitable perseverance and unflinching integrity. His views were strongly Calvinistic, and he knew as well how to sustain them by the scriptures as most men of his day, and that is saying a great deal for him, for he lived in an age of giants. He maintained an unblemished character to the day of his death. This event, which must happen alike to all, occurred at Jonesboro (where he then resided,) about the year 1854. He was confined to his bed several weeks, during which it was the privilege of the writer to visit him frequently. Of all the instances "of the patience of hope and the triumph of faith" which he has witnessed, none have been more striking and glorious than this. The decease of the apostle who said, "Oh, death, where is thy sting! oh, grave, where is thy victory!" could scarce have been more triumphant. All who witnessed that event were constrained to acknowledge that his death was a beautiful commentary on his life and an indubitable confirmation of his faith, and that a great man in Israel had fallen. William A. Callaway 1804 - June, 1865 The subject of this brief notice was born in Wilkes county, Georgia, about the year 1804. His parents were pious members of the Baptist church. The author heard him relate his christian experience in substance as follows: "From his earliest recollection, his father kept up family worship. When taken down with his death sickness, these exercises were suspended for several days. One morning, however, all the family, white and black, were summoned into his room. (William was then perhaps fifteen years old.) The sick man was propped up in bed; was much emaciated, and breathed and spoke with difficulty. He informed his family that 'the time for his departure was at hand,' and that he confidently expected that day to 'depart and be with Christ.' He then read a chapter as usual, and offered such a prayer as none but a dying christian can make. To each of the servants he then addressed a few parting words, and then to his children in their turn, ending with William, who was the oldest. That scene, and those words of his dying father, were never forgotten. Before sunset that father's soul was with his God. He grew up to manhood, and became a married man, before his conversion; was what the world calls moral, as he never indulged in profane swearing, drunkenness, nor any of the grosser vices. Yet he was fond of gay company, and delighted in the ballroom and the dance. Often, amid scenes of frivolity and mirth, would that death bed scene and the faithful warning of his dying father recur to his mind, and drive him to retirement and prayer. He had been married two or three years to his first wife, a Miss Pope, and had removed to Henry county, Georgia, where he was engaged in farming, when he was fully aroused to a sense of his lost condition as a sinner, in the sight of God. By what means he was awakened is not remembered by the writer. But one night he had become so troubled that he could not sleep, and retired from his house for prayer. While thus engaged, Christ was revealed in him as the hope of glory, and his heart was made to rejoice in God, his Saviour. He promptly returned to the house, and told his wife of the gracious change he had experienced. But he could not stop there. He had a brother, living about sixty miles distant, to whom he must communicate the joyful intelligence without delay. Next morning he took his breakfast before daybreak, and set off on horseback to see his brother. Before he slept, he had related his christian experience to his brother, and they had joined in prayer together. It was not long ere that brother was also rejoicing in hope." More than thirty years have elapsed since the writer heard the foregoing relation, which was given on the occasion of his ordination to the ministry. He believes it to be substantially correct, though his memory may be at fault in some particulars. His visit to his brother, as above related, strikingly illustrates his character. He was eminently a man of decision and promptness. Whatsoever his hand found to do, whether relating to things temporal or spiritual he did with his might. In 1833, he was ordained at McDonough: B. H. Willson and J. H. Campbell, the presbytery. As a licentiate, he had been active and useful, and now his influence was felt in all the regions around. He was one of the four ministers, who were delegates in the Constitution, and were connected with the early history of the Central Association, and performed his full share of the labor which devolved upon them, in consequence of the great revivals which were experienced in that body in those times. Day and night, for weeks and months together, was he engaged in protracted meetings. And yet he seemed to know no weariness. His person was tall and rather slender; his countenance exceedingly benign; his voice musical, and his elocution easy and natural. As a public speaker he was always pleasant and sometimes powerful. His sermons were short and his exhortations animated. And then he could sing so sweetly! All these things combined rendered him popular as a preacher, and especially qualified him as a revival preacher. In secular affairs, his attention was given mostly to farming and merchandise, in both of which callings he was quite successful. Indeed, his native good sense, his sound judgment, his probity and his energy qualified him for almost any undertaking, and would have been a guarantee of success in any business to which he might have turned his attention. The writer having been intimately associated with Callaway for several years as a member of the same church and Association, most heartily adopts and indorses the following notice of him, written by Rev. E. B. Teague for the "Christian Index:" "Brought to a knowledge of the truth in early manhood, he soon consecrated himself to the service of the Master in the work of the ministry. Endowed with good abilities and unusual solicitude for souls, he overcame in a great measure the deficiencies of early training by making full proof of his ministry in unwearied and incessant labors. He will long be remembered in Middle Georgia as the modest and amiable coadjutor of such men as Sherwood and Dawson, in the many labors by which they sought to build up the cause of Christ in the Central and neighboring Associations. Not the least of the services of this good man was the nerve manifested in the advocacy of the scriptural independence of the churches, assailed at one time in that region by the influence of eminent brethren. Though but a licentiate, he exhibited the calm courage of a veteran. It is interesting to read in this connection the special blessing of God on his ministry in the midst of obloquy and reproach. At a later period he labored with much earnestness and success in Western Georgia. Few men have been the instrument in winning a larger number of souls to Christ. "His theory always was that a man must take care of his family, and that the necessary secularization is not incompatible with or opposed to the successful prosecution of the great work of preaching the gospel. Accordingly, he provided well for a very large family, and preached more than most men do. The estimable character of that large family is testimony to his uprightness, sincerity and wisdom. Perhaps most ministers, towards the close of life, if they do not indorse, yet look with leniency on this theory. Unfortunate with all the rest of us of late years, his life and labors had so conciliated his acquaintance, that we trust those of his children who are yet young, and his beloved wife, will never want friends or a helping hand. "Brother Callaway was a man of marked traits of character. So sensitively pure and conscientious was he, that any apprehension that his fellow laborers were actuated by questionable motives, so damped and fettered him that he was unmanned. He read men's motives with unerring accuracy. On the other hand, unbounded confidence in those about him developed unwonted energies and kindled him into unwonted fervors. "He was in theology a moderate Calvinist, and singularly free from all extravagance of views on all subjects; eminently a safe and prudent man. No man was more instinctively discreet in all things. He rarely or never did anything imprudent or ill-timed. Constitutional modesty often induced him, in our larger gatherings, to withhold the assistance for which his eminent wisdom fitted him. He was, therefore, less widely known than he deserved to be. In protracted meetings and associations he preferred a subordinate place, delighted if he might occupy himself in hortatory discourse after his brethren had preached, or when occasion offered in the conference and prayer meetings. On these occasions he often became the soul of the meeting, enchaining the riveted attention of his brethren and going right home to the conscience of the impenitent by the simplicity, fervency and affectionateness of his address, backed by a confidence on their part that knew no limits. "No temptation could ever induce him to offer any strange fire before the Lord. He always spoke and acted just as he felt, in the pulpit and out of it. If cold, you could scarcely wring a word of exhortation or a sermon from him; if in season, he manifested the utmost alacrity. Heartlessness and form froze up his spirit and sealed his lips. He felt powerfully that God is a spirit, and seeks such to worship him as worship in spirit and in truth. "His pulpit abilities were good, his address grave, decorous and tender. We often heard the remark that 'he was in preacher shape.' With early training, exclusive occupation in the ministry and extensive reading, he might have been great. "But he is gone! Gone up to join 'the general assembly and church of the first born.' Distrustful of himself, and feeling the effects of late years, as he often said, of relaxation from the ministerial work in consequence of the partial failure of his voice and nervous derangement, he was much comforted during the last six months of his life, especially during his long and painful illness by clear and precious views of the adaptation of the Saviour to all our wants. Retired upon his farm, in a neighborhood somewhat out of the way, he interested himself very actively in the spiritual wants of his neighbors. They had become greatly attached to him. He was indeed beloved wherever he lived, confided in to the last degree, 'a living epistle, known and read of all men.' He passed away in quiet and holy triumph, lingering in memory with the brethren with whom he had labored and to whom he was fondly attached. The writer records with inexpressible feelings the prayerful and tender interest in him and his. May the spirit of the father imbue his two sons in the ministry, Revs. S. P. and J. M. Callaway. Alas! my brother, very pleasant hast thou been to me!" He was called to his reward in heaven in June, 1865. James Carter 1797 - August 25th, 1858 This devoted christian and eminently useful minister of the gospel was born near the town of Powelton, in this State, about the year 1797. His parents, Josiah Carter, and Mary, his wife, were Virginians, and had settled on the Ogeechee river soon after their marriage. Being the youngest child, and his parents growing old, his opportunities for education were even inferior to his older brothers and sisters, as he was needed at home to work. After he was grown, being elected a magistrate in his county, he had to learn the art of calculating interest from the sheriff. At a very early age he became hopefully pious, and was baptized into the Powelton church by Rev. Jesse Mercer, between whom and himself there ever existed the utmost cordiality of friendship and christian confidence. Mr. Mercer, advanced in years and in failing health, called on Mr. Carter to rest a few days from the fatigue of traveling, which he was doing with the faint hope of recuperating his strength. It turned out, however, that God had led him to the house of his friend to die, which event took place September 6th, 1841. Mr. Carter ever cherished, with mournful satisfaction, the fact that he had the privilege of waiting on the great and good man, and the pastor of his early years, in his dying moments, and then of closing his eyes. He married young, his first wife being Ruth Asbury, daughter of Richard Asbury, of Greene county, by whom he had several children, only one of whom is living--Mr. William Carter, of Stewart county, a most estimable gentleman. His second wife, was Mary Bond, of Wilkes county. One of her children is Colonel Thomas M. Carter, a gentleman of intelligence and ability, and at one time a member of the State Senate. Mr. Carter removed with his family to Butts county, about the year 1823, and settled as a farmer on Tussahaw creek, where he resided many years, and until he removed to Indian Springs, where he died. About 1827 he was licensed to preach the gospel by Sardis church, Henry county. Through his labors a few disciples were gathered together, who were organized into a church in his immediate neighborhood, himself being one of the constituents. This occurred soon after his licensure. With little or no intermission he continued pastor of this church (Macedonia,) for about thirty years, during which time he baptized into it upwards of one thousand members. He was, also, pastor of other churches; Holly Grove, in Monroe, Indian Springs and others, where he was also eminently successful. His robust constitution and vigorous health enabled him to perform an immense amount of labor, to which he was impelled by his burning zeal for the cause of Christ. It is doubtful whether any of our ministers ever preached more, or did more good by preaching, than James Carter. According to the custom of the times he occasionally made extensive tours into remote parts of the State, preaching to the destitute or attending the sessions of Associations. His labors, however, were mostly devoted to his own and contiguous counties. While his doctrinal sentiments were strongly Calvinistic, which were faithfully declared on all suitable occasions, his preaching was eminently practical. His appeals to sinners were frequently powerfully impressive and convincing. He had a commanding person, a strong but pleasant voice, good command of language, and an impassioned manner of address. His constitution failed suddenly; it is wonderful that it had borne up so long under the tremendous tax imposed upon it. He gradually declined for six months "from general debility," as the doctors said. His death (which occurred August 25th, 1858,) was a triumph as well as his life, and he was buried at Macedonia church, at a spot long before selected by himself, and immediately in front of the pulpit which he had so long occupied. At the ensuing session of the Flint River Association, at McDonough, of which he had been moderator for years, the writer delivered a discourse in memory of Mr. Carter, which the Lord was pleased to sanctify as the beginning of a great and gracious revival. Samuel Cartledge 1750 Was born in North Carolina, on the Pedee, in June, 1750. His father removed to Columbia county (or rather to that portion now so called,) about 1763. He was deeply convicted under the 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 sumder. 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 not 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 to doubt fell on that occasion, when the meek preacher was repaying his prosecutor with good will, and trying to help him on towards heaven. John H. Clark November 30, 1796 - April 23, 1867 "The subject of this sketch was the son of William and Mary Clark, of Putnam county, Georgia, and was born on the 30th of November, 1796. The father, William Clark, was a man without reproach, a most excellent citizen and worthy member of the Baptist church. The mother, Mary Clark, was a member of the same church, and one of the most pious and exemplary women of her day. Her life was a constant commentary on the truths and efficacy of the christian religion. Her maiden name was Harvey. She belonged to an extensive family of that name, who, by inter-marriage, connected themselves with many of the leading names of this State. She was not simply a professor of religion, but a worker, and in all the relations of life she illustrated all the christian graces. She departed this life on November 8th, 1830, in the full assurance of faith. Her husband, who had been led to the Saviour by her godly life, was overwhelmed by the sad event and expressed an earnest desire to follow her. His wish was gratified, and the Lord took him to himself on the 16th of January, 1831, two months and a half after the death of his consort. "The sons of this family were Jeremiah, John, James and Benjamin. The only daughter was Charity, who married Jones Kendrick. They spent the last quarter of their lives in Houston county. She was also a devoted and highly prized member of the Baptist church, and her works live after her. She finished her course and went up higher in August, 1867, some four months after the death of her brother John, the subject of this sketch. "John Harvey Clark, the subject of this memoir, was born in Greene county, and, when in his infancy, his father moved to Putnam county, then a wilderness. He is supposed to be among the very first settlers of that county. The lands were granted by the State after he came. He bought a settlement on Little river and built a neat, comfortable house, where he resided up to the time of his death. The country was new and rough, and the means of education very limited. The boys had to work on the farm, and going to school was only an occasional occupation. Still something in this way was done, and means were provided to furnish some of the children with more than ordinary advantages. John, however, did not enjoy these advantages. He was a plough-boy, and his schooling was confined to a slight knowledge of the usual elementary branches. In early life he inter-married with Elizabeth, the daughter of James Kendrick, who still survives him--a woman of slight educational advantages, but of fine personal appearance, and of marked and decided character. Industrious to a fault, with sound practical sense, great fortitude, and of rare determination, self-reliance and courage. With limited means, she has had the care of a large family on her hands, but failure in no sense has ever resulted from want of fidelity and untiring energy on her part. She has ever been a toiler, and her toils, which but few women could stand, have not been in vain. In comparative health, having passed her threescore and ten, she is descending the plane of life with mind clear and unclouded, and her trust in God firm and unshaken. In a few more years at most, she will enter "that rest" which is reserved for the faithful, toiling followers of the Saviour. "The subject of this sketch was a farmer, and the manhood of his life was spent in that avocation. It cannot be said that he was a successful farmer. For a man of his means and large family, his habits were too expensive. He ever kept open house for the accommodation and comfort of all comers, and in this respect his hospitality was extravagant. No one ever failed to find shelter under his roof, and no one ever called on him in vain for help. He sold corn to his needy neighbors at fifty cents a bushel, and bought the same season at one dollar a bushel. He joined the Baptist church some ten years after marriage, and from that time to the day of his death, his house was a home for ministers of all denominations and for every penniless man and woman. It was utterly impossible for him to resist appeals, and he gave, when, by so doing, he put in jeopardy the comfort of his own family. He would divide the last loaf with the beggar, who would smile at his liberality. When he resided in Putnam county, on meeting days his house was thronged with people. The dinner table was spread from noon until night. As soon as the preaching was over, he would make it a special business to see all visitors and invite them home with him. And nearly all went. This excessive liberality was too great for his limited means, and he was compelled to forego it in after years. If it was a fault, it proceeded from the best of motives. He loved everybody and wanted to make them comfortable, and delighted in social enjoyments. His heart was a well of human kindness, ever springing up, and then overflowing. His servants were spoiled by this excessive kindness, and his children would have been endangered from the same source but for the strong hand and disciplinary power of the mother. He harbored malice toward none, and if he ever became angry, the sun went not down on his wrath. "He joined the Enon Baptist church, Putnam county, about the year 1828, and was baptized by Rev. James Henderson. This was before the great division of the Baptist family into mission and anti-mission bodies. When the division took place, Enon church allied herself with the anti-mission movement as a member of the Ocmulgee Association. Soon thereafter he withdrew, and with a few others worshiped in the neighborhood at a school-house under the patronage of the Eatonton church. The nucleus of a church was gathered together under the ministry of Rev. J. H. Campbell, who was then a young man, and labored with great zeal and efficiency in building up the Baptist interest in that region. "Ramoth church was formed out of such elements as had left Enon and such others as had professed a faith, and Mr. Campbell was chosen pastor. The subject of this sketch was one of the deacons. The relation between pastor and deacon was ever harmonious, as he can testify, and he can bear witness to the zeal of the deacon, for they were ever fast friends and co-laborers in the vineyard. He entered the ministry late in life at least when the prime of his manhood was past, with but few advantages and but a remote prospect of success. But from the time of his giving himself to the pastoral work up to within a short time of his death, and until feeble health compelled him to desist, he labored zealously and earnestly for the Master and the good of souls. For several years his labors were given to Putnam, Jones and Baldwin counties. In 1854 he removed with his family to Houston and served churches in that county, Macon, Dooly and Lee. It cannot be said that he was an able preacher. He never laid claim to any such pretensions. His previous occupation, his limited education and his advanced age, precluded all such aspirations. All his aim was to do good and be an humble instrument of winning souls to Christ. In this respect, it may be said that he was successful in an unusual degree. The churches prospered under his ministry, and many souls were added to them. Many are now living in the several counties named who owe their conversion, under God, to his efforts, and the remembrance of the deceased pastor is dear and precious to them. He was ever willing for others to wear the crown, and envied no man his greatness. Hence he was highly esteemed for his labors. "This is the humble pastor's reward to labor faithfully in the vineyard and win souls to Christ. The honors of the world, the applause of multitudes, do not seduce them from this work. Their best efforts are subject to criticism, but if they present the cross so as to awaken sinners and induce them to come to Christ, great is their reward. The poor husbandman who has toiled for the Master, with but few of the praises of men to cheer him, when he enters at last into his rest, bringing his sheaves with him, can thank God that his labors have been blessed and can present them as trophies of his victory in the name of Christ, and shout unceasing anthems of redeeming grace. "The subject of this sketch died on the 23d of April, 1867. His health was quite feeble for months before his decease, so much so as to debar him from active work, and from all work toward the close. A very few days before his death, in answer to a letter of inquiry from a member of his family about his spiritual condition, in view of the great change which must soon take place, he said that he had nothing to commend him to the Saviour--that he was a poor sinner, without merit and without claim on the divine favor, and that he relied solely on the Saviour, and that all hopes of salvation were in his blood. In a few days he passed away. The message came at night, and within a few hours death claimed him as his own. But his works follow him, and his name and his fame are still fresh in the hearts of his brethren with whom he was associated. "Judge James M. Clark, of Americus, an eminent civilian and worthy christian gentleman, is a son of his, and all the members of his family are highly respectable." The Honorable Reverend Joseph Clay August 16, 1764 - January 11, 1811 The author has been at much trouble in endeavoring to obtain such an account of this great and good man, as he would feel warranted in placing before the public, and as would occupy a conspicuous place in this work. Most of those to whom he has applied have failed to come to his assistance. He would mention with gratitude, as an exception to this remark, Honorable John M. Berrien, to whom he is mainly indebted for the following brief, but deeply interesting, account. Mr. Clay was a native Georgian, and was born in the city of Savannah, August 16, 1764. Mr. Berrien says, "I knew him well he was the friend of my father, and my legal preceptor. At his own request, I lived with his family in the country, while engaged in the prosecution of my law studies, and had, therefore, an opportunity of knowing and appreciating his many virtues. He was descended from one of the oldest and most respectable families in our State, and was himself possessed of talents of the highest order. He was liberally educated, and received the first honor in the class of which he was a member, at the college of Princeton, where he graduated. When many years afterwards, (Mr. Berrien continues,) I became a student of that institution and a member of the Diosophic Society, with which he had also been associated, his name was still cherished with affectionate regard, and the records of the society bore testimony to the estimation in which he had been held, while at Princeton. Returning to Georgia, he entered upon the study of the law, and having been admitted to the bar, soon rose to the highest eminence in his profession. He was particularly distinguished as an advocate, and especially in criminal cases. I remember even at this distance of time, and with as vivid a recollection as if it were an occurrence of yesterday, the effect produced by a speech of his, in a case of this description. It is the only instance in my life, in which I have seen, in its whole extent and resistless influence, the power of eloquence. So far as my observation extended, there was not a single individual in a crowded auditory, who could command his feelings. At the commencement of the trial, the popular feeling was strongly excited against the accused, but an instant acquittal was the result; and when the trial was ended, men wondered at the means by which such result had been accomplished." "Mr. Clay was a leading member of the Convention which formed the present Constitution of Georgia. The original draught was carefully prepared by him in his retirement, but the Convention met in times of high party excitement, from the then recent controversy about the sale of our western lands, commonly denominated the Yazoo lands, and the plan of government submitted by Mr. Clay received various modifications, which diminished its value. "Mr. Clay was called from his retirement, (in what precise year I do not recollect,) to fill the office of District Judge of the United States for the District of Georgia, and presided in that Court for several years, with distinguished ability and with universal approbation. But he was destined, in the providence of God, to a higher sphere of action. Mr. Clay had always been a moral man. His disposition was peculiarly amiable, and he was distinguished by a warm and active benevolence. These, combined with his social qualities, made him an object of universal affection and respect in the community in which he lived. If any one of that community had been requested to point to a man of blameless conduct, he would have been designated. He alone did not concur in this judgment. While he was yet actively engaged in his judicial duties, the subject of religion presented itself to his mind and engrossed his thoughts. He became deeply impressed with a sense of his own unworthiness, and was happily enabled to seek and to find relief in the atoning blood of the Redeemer. He labored, for a considerable time, under great mental depression; but when at length he was enabled to discern the path of duty, he did not hesitate to pursue it. He resigned his judicial office and devoted himself to the ministry, with a persuasive eloquence, but yet more with a sincere and humble but ardent piety, which was, I trust, by the blessing of God, efficient in the salvation of many souls. In concluding this hurried and very imperfect sketch, I can only add, that among those with whom it has been my fortune to be associated in life, he stands pre-eminently distinguished for his talents, his virtues and his piety; and that his affection, his kindness and his counsels are among my most valued recollections." It is with singular pleasure the author records the above testimony of Georgia's most distinguished son, concerning one of the most gifted men ever connected with our denomination in this country. From other sources the following additional facts have been gathered. It was under the ministry of Dr. Holcombe that Mr. Clay was converted, and by him was baptized. He was brought up under Episcopal influence, and, even after he professed hope in Christ, was much perplexed on the subject of baptism. At one time he was conversing with the elder Fuller, of Beaufort, on the subject, and came to the conclusion that he would throw aside all books except the Bible, and search that only. His Pœdobaptist friends drew the very natural inference, "Then he'll be a Baptist." So it turned out; for he was baptized and licensed in 1802, at Savannah, and ordained in 1804, by Messrs. Furman, Cook and Holcombe. He preached in most of the cities of the United States, and finally settled in Boston, the successor of Rev. Dr. Stillman, But his race was short, having died in that city January 11th, 1811. Mr. Clay was a ripe scholar, a profound jurist, a persuasive orator, a refined gentleman, an humble christian. His family connexions are numerous and highly respectable. The Rev. Joseph Clay Stiles, a Presbyterian minister of great ability, is a nephew of Mr. Clay. Henry Collins February 20, 1798 - June 5, 1860 Was a native of Jackson county, Georgia, where he was born February 20th, 1798. The poverty of his father prevented him from affording his son a liberal education, so that he attended school only long enough to acquire a knowledge of the rudiments of the English language. At the age of about twenty-seven, he obtained hope in Christ and was baptized into the fellowship of Sharon church, Henry county, Georgia. He was licensed to preach in February, 1835, and was ordained in January, 1836, by a presbytery consisting of A. Sherwood, W. A. Callaway and J. H. Campbell. Soon after his ordination he removed with his family to Cobb county, which was then a frontier country, inhabited by Indians and hunters. In his neighborhood there were only two professors of religion, a Methodist exhorter and a Hard-shell Baptist. But the zeal of this humble yet faithful man of God soon found places for preaching and people to preach to. As the country was totally destitute of meeting houses, he called the settlers together in private houses, under bush arbors, and frequently under the shades of the primeval forest trees; and with such heavenly unction did he deliver the gospel message, that hundreds were soon brought to a saving knowledge of Christ, who were baptized and constituted into churches. Meeting houses soon sprang up as if by magic, and "the wilderness and the solitary place" was literally "made glad." He labored in that field about twenty-five years, and was instrumental in accomplishing incalculable good. Frequently, during the summer and fall months, he would be engaged in revival meetings almost incessantly, preaching day and night, and baptizing hundreds. On one occasion, during a period of three months, he attended meetings regularly, with an intermission of only one day and two nights, during which time he baptized seventy-five souls. Sunday-schools and the temperance cause found in him a consistent and ardent supporter and advocate. Indeed, there was nothing calculated to promote the best interests of his fellow citizens that did not receive the whole weight of his influence, which, though an extremely modest and unpretending man, was generally controlling in his field of operations. Of course, such a man could not do otherwise than command the respect and confidence of all who knew him. In September, 1859, he contracted a violent cold while laboring in a meeting at Holly Spring church, Cherokee county, which resulted in chronic pneumonia, and which finally terminated his useful life. The following winter he withdrew from the field of labor which he had cultivated so long and so successfully, and located in Dooly county, in the hope, perhaps, that a warm climate might improve his health. But he was able to preach but few times in his new field of labor, on account of the diseased condition of his lungs. It would seem that the Lord had given him warning of his approaching end, as several months before his death, while yet able to ride about the neighborhood, he was often heard to say that his work was done. Several times he said to his family that Paul's declaration (Timothy, iv. chapter, 6, 7, 8 verses,) rested with great weight on his mind: "For I am ready to be offered, and the time of my departure is at hand," etc. He lingered for months, enjoying the brightest evidences of his acceptance with God, and finally fell asleep in Jesus on the 5th day of June, 1860, in the sixty-third year of his age. The Noonday Association, at its session in 1861, thus notices his demise: "We also notice the death of one other minister, who, though not a member of our body at the time of his death, yet his name and labors are so intimately connected with the Baptist cause in this section of country, that we cannot refrain from mentioning him: We refer to your former moderator, Rev. Henry Collins, a man who lived in your midst for many years; whose voice has been heard in nearly every Baptist church, and in almost every nook and corner of this part of Cherokee Georgia. He 'bore the heat and burden of the day.' 'He went forth weeping, bearing precious seed.' God abundantly blessed his labors, and hundreds still live to testify that he was the favored instrument in the hands of God in bringing them to Christ. He was eminently a man of prayer; and, not only in his waking moments, but sometimes in the stillness of the night, have the families with whom he tarried been awakened from their slumbers by his unconscious, though fervent appeals to a throne of grace for some poor lost sinner. He was a good minister of Christ, and, though not great in the estimation of the world, yet was he blessed of God, and loved and honored by his brethren. Like a shock of corn, fully ripe, has he been gathered into the garner of the Lord, that he may rest from his labors, and so that his works may follow him." A noble testimonial to a worthy man! His doctrinal views were moderately Calvinistic. As a Baptist, he was liberal, but decided. In person, he was above the ordinary height and weight, of a benign countenance, musical voice, persuasive manner and grave deportment. His influence for good, in Cherokee Georgia, will not soon be lost. Wilson Conner July 7, 1768 - 1844 Was born in Marlborough district, South Carolina, July 7th, 1768, and at about twenty-one years of age engaged in the ministry among the Methodists. About 1773, having become dissatisfied with the doctrine and discipline of that society, he was baptized at Cheraw, South Carolina, by Joshua Lewis, and was ordained as a Baptist minister in Effingham county, Georgia, in 1803, by Revs. Messrs. Peacock, Brewer and Cook. The next year he was excluded from the Great Ogeechee church, and remained in a backslidden state for several years. He was for eighteen years Justice of the Inferior Court in Montgomery county. He was likewise a member of the Legislature from the same county. He was at length turned from his backslidings, in the exercise of hearty repentance, and was restored to the church and the ministry. In his latter days his ministry was signally blessed. Many souls were added unto the Lord through his instrumentality. He was a warm and successful advocate of the temperance cause and of all similar institutions. He was principally occupied in itinerant service, to which he was much devoted. It may be said in truth that the entire State was his mission-field. In thirteen years he traveled over thirty-five thousand miles. For a time he acted as domestic missionary, under the patronage of the Georgia Baptist Convention, and then as an agent of the Board of Trustees of Mercer University. His person was commanding frame large, though neither tall nor corpulent, dark complexion, with black eyes, deeply set. His voice was extraordinary, resembling more the rumbling of distant thunder than anything else. Those who ever heard him never forgot its sound. He appeared to take great pleasure in preaching, and was frequently heard to express the desire "that the last act of his life might be to preach the gospel and then be permitted to die in the pulpit." His wish in this respect was singularly fulfilled, for in the summer of 1844, having preached with great liberty and power in Telfair county from the words, "Verily, I say unto you the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live," he sat down and expired instantly, without the least struggle. He was then about seventy-six years old, and had been on the walls of Zion near fifty years. His descendants are quite numerous and very respectable. John W. Cooper January 17, 1783 - May 30, 1850 Elder John W. Cooper was born in Henry county, Virginia, January 17th, 1783, and, with the family, removed to Wilkes county, Georgia, in 1786. He united with the old Ebenezer church, and was baptized by Elder Jesse Mercer in 1805; some time afterwards, his membership was removed to Rehoboth church. In the winter of 1825 he removed to Monroe county, Georgia; was a member of the Mount Pleasant church, where he was ordained as a minister of the gospel in 1826, Elder Davis Smith being one of the presbytery. In the winter of 1828 he removed to Harris county, Georgia, being one of the earliest settlers, which was soon after the purchase of the territory, from the Indians, lying between the Flint and Chattahoochee rivers. In a few months after this, he aided in the constitution of Sardis church, in the western part of the county, which was one of the first churches organized west of Flint river. He aided in the constitution of most of the churches in that immediate section of the State, as also in that which lay opposite in Alabama. He was a prime and active mover in the organization of the Western Association, of which he was elected moderator in 1841, the introductory sermon of which session was preached by Elder Jesse Moon, the father of Miss Lottie Moon, now a missionary to China. He was reelected annually, until his removal to Houston county, in the winter of 1848, and if my information be correct, was elected that year by acclamation, being the last session of that body he ever attended. He was present at the Georgia Baptist Convention in Marietta, in 1850, at which the illness that ended his life began. Returning home quite indisposed, he went to the monthly meeting of what was then Sandridge, now Factory church, Houston county, the first Sabbath in May, 1850, where he preached his last sermon. He died May 30th, 1850, with an abiding faith in the Saviour, whose glorious gospel he had preached more than forty years, his last words being, "O, that I could live to warn sinners!" The education of the subject of this sketch was very limited. In his early life, neither means nor facilities were at his command. As a minister, the Bible was almost his only book of study, and with it, as was common with Baptist preachers in his day, he was very familiar. His views were not warped by the sayings of men; while he was solid as a rock in the doctrines of grace and the ordinances of the gospel, and never compromised with error, he was never rash. In Western Georgia, where he spent most of his ministerial life, he abounded in labors. So far as remembered, he was never without four churches, and not unfrequently, to attend some of them, it required from Friday morning till Monday night. It was rare, indeed, he ever failed to meet his appointments. As was not uncommon in those early times, he frequently made tours of preaching to destitute sections and regions beyond. His preaching was without much method, always abounding in scriptural language, truth and illustration. He was of tender heart, often affected to tears. His labors were greatly blessed, and large churches were built up under his ministry. One of his sons says that a prayer meeting was held in a private house, at which began a work of great power. The meeting was removed to old Mountain Creek church, near which he lived, and continued, without interruption, forty-five days, during which one hundred and sixty-three persons were added to the church, and that, too, when the country was thinly settled. Though rather emotional, he did not approve of noisy meetings. It is worthy of note, however, that on one occasion he was the subject of what was adjudged an unusual measure of the Holy Spirit's influence. It occurred at Beech Spring church, where he was aiding Elder George Granberry in a meeting of much interest. He had preached at the forenoon service, at the close of which his family physician observed a peculiar appearance of countenance, and insisted that he should go into the open air, which he declined, further than taking a seat upon the door-steps. In a moment, he began clapping his hands gently, and expressing himself as being very happy. He exhorted every unrenewed person whom he saw, and at the house of a precious man, (Deacon Joel Hood,) he had every servant called to the bed upon which he lay, and urged upon them immediate repentance. The clapping of hands, (which seemed involuntary,) and the talking continued, without a moment's interruption, until a late hour of the night, when "tired nature" succumbed to sleep. In the morning he was quite restored, and said the whole affair seemed as a dream. The writer witnessed the entire scene. He received but little for preaching. It is probable he never mentioned money to a church. I have heard him say a church to which he preached many years, and was not less than fifteen miles distant from him, never paid him enough to shoe his horse. At another, an old brother was approached by one of the deacons, who replied, "It is as much his business to preach as it is mine to go and hear;" and, doubtless, not a few are possessed with a like sentiment to-day. His habits of industry and regularity would have secured him an abundance of this world's goods had he given himself to their acquisition. But he "chose rather to suffer affliction with the people of God than enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of the world." As a man, he always enjoyed the entire confidence of his acquaintances, which confidence was never abused. He paid his debts, was peaceable in society, never shirked responsibility, lived and died without a stain upon his character. As a christian, he was prayerful and walked by faith rather than by sight and without pretension wholly, and with the exception named above, his religious life was even, and his end peace. Rev. George F. Cooper, of Americus, one of the best and ablest men in the State, is a son of his.   Nathaniel M. Crawford   ©2007 - 2009 Genealogy Trails