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    Billington M. Sanders December 2, 1789 - March 12, 1852 Rev. B. M. Sanders was the eldest child of Ephraim and Nancy Sanders, who were natives of Virginia, and shortly after their marriage removed to Georgia and settled in Columbia county. He was born in that county December 2nd, 1789. But little can now be ascertained respecting the days of his childhood and early youth. It appears, however, that his father died in 1796 and his mother in 1798, so that he was left an orphan at a tender and helpless age. The Lord, however, graciously provided for the lad. He found a home in the family of a Mr. Ambrose Jones, where, it is believed, he was treated with kindness. It further appears that in 1802 he was a pupil in the Kiokee Seminary, sometimes known as McNeil's Seminary, then under the care of a Mr. Bush. At this institution he probably commenced and completed his preparation for college. The following interesting reminiscence was kindly furnished me by a distinguished citizen of this State, (Major Joel Crawford, of Early county,) who, it seems, was a classmate and a very intimate friend of young Sanders at the Kiokee Seminary: "As a school-boy, Sanders was apt to learn, high tempered, a little proud, and quite spirited, but always truthful, kind hearted and generous, with strong development of reverence. I never loved a classmate better, though, being a stouter boy, I sometimes fretted him for my own amusement, and besides the laugh which I probably enjoyed, received from him many of his severest blows, which I made it a point never to return, having in every case been myself the aggressor." He entered Franklin College probably in 1806, where he remained, it is supposed, about two years. He then left Athens and entered the South Carolina College, April 8th, 1808, at which institution he graduated December 4th, 1809, and, it is believed, reputably to himself, though compelled to be absent from his class a portion of the time in consequence of feeble health. Among his classmates at Columbia were several young men who, like himself, subsequently became quite distinguished: James L. Pettigrew, an eminent lawyer of Charleston; William J. Grayson, member of Congress from South Carolina, and William Capers, Bishop of the Methodist Episcopal Church. His roommate was a wild youth, but, out of respect to Sanders, he never brought his rude companions to his room, and thus the diligent student and the irregular youth roomed together in much harmony. It was a uniform rule with him never to allow any intrusion upon his studies. If a fellow student called, he would kindly invite him to a seat, and then turn to his books and prosecute his literary task. And yet some of his college habits were not the most commendable. He was a great slave to tobacco; but the day he graduated he broke off from this habit and never afterwards resumed it. Upon leaving college he returned to his native county, where he resided until the latter part of 1832. In January, 1810, he was baptized into the Kiokee church by Rev. Abram Marshall. He was rector of the Columbia County Academy two years, and on March 17th, 1812, was united in marriage with Miss Martha Lamar, of Applington, by whom he had nine children, all of whom, except two, died in infancy and childhood. His first wife having died in 1822, he was married to Miss Cynthia Holliday, (the pious and estimable lady who survives him,) of Lincoln county, February 25th, 1824. Thirteen children were the fruit of his second marriage, several of whom are still living. Immediately upon the close of his labors as a teacher at Applington, he settled upon a plantation in Columbia county, where he pursued the business of farming with great energy and success, which he found congenial to his taste and highly favorable to his health, which had been seriously threatened by a predisposition to pulmonary disease. Once, and only once, he consented to represent his county in the State Legislature. It is presumed he became disgusted with the obliquities and follies of his colleagues and others at the capitol, as he would never consent to have his name used for that purpose again. God had more important work for him to do. It is believed to have been in 1823 that Rev. Jabez P. Marshall, pastor of Union church, Warren county, of which Mr. Sanders was then a member, asked permission at one of the regular Conferences to offer a resolution which he had drawn up. Being ignorant of its purport, Sanders, with others, encouraged the pastor to submit his resolution. When it was read, however, he dropped his head and burst into tears, as its object was to urge him forward to the work of the ministry, to which his brethren believed God had called him, and from which he had for many years drawn back. Now, however, he felt he could forbear no longer, and we soon find him proclaiming the glorious gospel to his fellowmen. At the special request of the Williams Creek church, he was ordained at Union church, in January, 1825, by Jesse Mercer, Malachi Reeves, Joseph Roberts, John H. Walker, J. P. Marshall and Elisha Perryman. His ministry was devoted to the churches in that region until his removal to Penfield in 1832. The Georgia Baptist Convention, having determined, at their annual meeting in 1831, to establish a classical and theological seminary, the main object of which was the improvement of the rising ministry, an object dear to the heart of Sanders, he was invited to take charge of the infant enterprise. December of 1832, finds him at his post, and the second Monday in January following, (1833) what is now Mercer University began operations as follows: "Two double log-cabins, with a garret to each, for dwelling, for dining-room, and for study, for both teachers and students." In those two log-cabins, with only one assistant and thirty-nine pupils, (seven having in view the ministry) did the indefatigable and energetic Sanders lay the foundations of Mercer Institute, in a few years to be known as Mercer University. (It was commenced and continued for several years as a manual labor school.) He was not merely the general superintendent of the seminary, but he was teacher, steward and farmer. He had accounts to keep, buildings to erect, lands to clear and fence and cultivate, financial plans to evolve, discipline to administer, studies to review, an extensive correspondence to keep up, besides preaching to the churches around and attending to his own private and agricultural interests. For several years he allowed himself only five or six hours sleep daily. He proved himself to be the very man for the position, and in all his various duties, he sustained himself most successfully. God smiled upon his self-denying endeavors, public favor was conciliated to the institution, the number of students increased, pecuniary aid flowed in, and precious revivals of religion were enjoyed from year to year. When the institution was elevated to the rank of a college, Sanders was elected as its first president, which position he accepted only on the condition that the trustees would procure a successor at their earliest opportunity. A successor having been secured, he resigned at the close of 1839, having conducted the institution successfully through the first seven years of its existence. Though no longer the president, he continued in other relations his untiring efforts for its prosperity. He was about five years its treasurer, without compensation, a member of the board of trustees and secretary of that board up to the time of his decease. He did more to establish the University than any other individual. Let none suppose that he found an excuse for neglecting his duties as a minister of the gospel, in the fact of his being at the head of an important literary and theological institution. Far from it, for during his residence at Penfield, he managed to preach more than many younger men who had nothing to do but to preach. He was four years pastoral supply at Shiloh, ten years at Greensboro, and one year at Griffin. For more than quarter of a century, he was a burning and a shining light in the Georgia Association, was its clerk for several years and for nine years its moderator. For many years he was more fully identified with all the important measures of the Georgia Baptist Convention, at least as to their practical execution, than any other man in the State. Was six years its moderator and was chairman of its executive committee for a series of years. He was also for a time editor of the Christian Index, was generally a delegate to the Baptist Triennial Convention, until Southern Baptists withdrew from that body, and was then a delegate to the Southern Baptist Convention. But why particularize further? It is sufficient to say there was no movement within his sphere, having in view the welfare of man and the glory of God, with which he did not identify himself and bring to its support all his influence and energy. From the foregoing imperfect outline, one would naturally infer that B. M. Sanders was no ordinary man. Without conceding to him the attributes of genius, or extensive and profound scholarship, or the exactest refinement of manners, or a high reputation for remarkable sayings and striking isolated deeds, or even that nicely shaded perfection of christian character which, in some rare instances, have adorned the history of Zion, he was nevertheless worthy of being regarded one of the most remarkable men that has ever lived and died in Georgia. His life exhibited a uniform and unbroken round of sacred devotion to principle - of self-sacrificing, useful deeds - of sincere, fervent, and unquestioned piety. Those who knew him longest and best generally valued him most. Some shine in the distance, but grow dim as you approach them: This was not the case with Sanders. A slight acquaintance would signally fail to reveal his true worth. It was necessary to know him long and intimately in order to form a correct idea of his real character and of his great excellence. He possessed a strong, clear and active intellect, a large share of good common sense, and a remarkable capacity for business. A christian brother who knew him well, said of him many years ago: "He is good at everything; he is a good preacher, a good pastor, a good teacher, a good farmer, a good carpenter, a good brickmason - good at whatever he undertakes." He was a man of great punctuality in all his private and public duties; of much decision and of indomitable energy; and was distinguished for great moral courage. He and Mercer were intimate personal friends, and there was no man for whose opinions he had a higher respect. Yet, on one memorable occasion he differed even with Mercer. It was in regard to the location of Mercer University. Mercer was in favor of Washington, Sanders of Penfield. The views of the latter at length prevailed, when Mercer, true to the instincts of his unselfish soul, finding his darling scheme overruled by his brethren, yielded with meekness and dignity, saying, "I cannot work alone; I must go with my brethren; you may put me down for $5,000." And finally, as is well known, he gave the institution at Penfield the larger portion of his estate. Sanders was a man of pure and lofty aims. Says his friend, Major Joel Crawford, "Very few men have brought to the service of his day and generation better intents and purposes than Mr. Sanders; very few more efficiency, and, I may add, very few have had better success." He had no sinister and selfish purposes to hide beneath the cloak of fair pretensions. He was not a man of a double face and a double tongue. Uprightness and integrity walked with him arm in arm. He was emphatically an honest man--honest in his dealings, honest in his opinions, honest in his rebukes and commendations. True, he had his faults; the faultless live in heaven. His, however, were not the faults of a sordid, groveling nature. They were such as we often see connected with ardent feelings and great energy and decision of character, and are by no means inconsistent with purity of aim and nobility of soul. He was sometimes irritable and impatient; sometimes he used expressions of needless severity; and sometimes he urged his views with a zeal bordering on pertinacity. But who would undertake to impeach his integrity? Whatever his faults may have been, how light they all appear when contrasted with his honesty, his piety, his energy, and his abundant labors. The sick, the widow, the fatherless, engaged his active sympathies. During his whole christian life, especially the last twenty years of it, he seemed to make, as it were, but one contribution to the cause of human happiness and that was himself. Let us pass on to the closing scene. On the 19th of June, 1851, he had an attack of vertigo, which was followed by a general and permanent prostration of his system. He had been feeble previous to this, but it was now evident that the brisk, elastic energy of his system which had borne him through so many toils and held in check for many years his constitutional tendency to consumption had given way, never effectually to react. For four months before his death he was confined to his bed, and for several weeks was unable to turn himself. In the meantime he was reduced to a state of great emaciation. But his mind retained to the last its usual clearness. He was uniformly composed and cheerful, but had no raptures. To visiting friends he expressed great confidence in God, quoting passages like this: "Though he slay me, yet will I trust in him." Shortly before he expired, fearing he had been too anxious to depart, he said to his friends: "I have sinned pray that I may be pardoned." Among his last expressions was: "Though I walk through the valley," etc. He died on the 12th of March, 1852, in the sixty-fifth year of his age, and was buried in the grave-yard at Penfield. Loveless Savage ? - 1815 Loveless Savage was brought up an Episcopalian, and had removed from Welch Neck, on the Peedee, when he came to Georgia. Mr. Botsford, on a tour of preaching, in 1772, up the Kiokee, made inquiry of him in regard to his place of preaching, and after being informed, asked him, "Have you been baptized?" "Yes, to be sure," was Mr. Savage's answer. "How do you know?" inquired Mr. Botsford. "Why, my parents have told me so." "Then you know only by information." This interrogation of Mr. Botsford, "How do you know?" haunted him till he became convinced of his duty. (See Benedict and Botsford's life.) He was afterwards baptized by Mr. Marshall, and became a useful preacher, and was probably instrumental in gathering Abilene church; was a preacher as early as 1775. His last sermon was to a dying widow, whom he visited, and to whom he spake from these words, "Leave thy fatherless children," etc. His residence was near Quaker Springs, Columbia county, some ten miles northwest of Augusta. He died about 1815, near ninety years old. Alexander Scott Resided in Columbia county during the revolutionary war, and was the first moderator of the Georgia Association, in May 1785. His wife taught him to spell, but she died before he could read. He had preached in Wilkes, and was the means of bringing Silas Mercer to think seriously on the subject of baptism and finally baptized him. Soon he removed to South Carolina, and was many years pastor of Black Swamp church, and moderator of Savannah River Association. About 1807, several of his parishioners removed to Wilkinson county, Mississippi, and Mr. Scott went with them, but did not long survive the removal. He was in high reputation as an excellent counselor. A son of his, A. M. Scott, (Abram Marshall, it is presumed,) has been Governor of Mississippi. Charles O. Screven, D. D. Charles Odingsell Screven was the son of General James Screven, who was killed during the revolution, by a party of Tories and Indians, near Medway meeting house, Liberty county, Georgia. He was born in 1774, and in February, 1786, when twelve years of age, (having given evidence that he was "born again,") was baptized by Dr. Furman, in Charleston, South Carolina, and united with the Baptist church in that place. As he was left no journal or record of himself, we must pass by the period of his youth- the time he passed as a student in Brown University, Rhode Island, where he graduated - and come at once to the commencement of his ministry in Sunbury, Liberty county. He was heir to a handsome patrimony, and owned a plantation in Bryan county, called "The Retreat," opposite Sunbury, where he resided temporarily, after his return from college. Having been licensed by the Charleston church, he visited Sunbury in the latter part of the year 1801, and inquired if preaching would be acceptable to the inhabitants of the town. Having obtained their unanimous consent, he preached to them. They expressed a willingness to hear him again the next Sabbath, and were gratified. They then expressed a wish for a continuation of his services, to which he cheerfully consented. There was not a single Baptist in the place. A church of Congregational Presbyterians occupied the ground and owned a small meeting-house. Morals were exceedingly low and the people desperately wicked. Only a few weeks after Mr. Screven had entered regularly upon his labors in Sunbury, the Rev. Mr. Hoyt arrived, who had been invited by Mr. Gildersleeve, pastor of Medway church, (unknown to the people in Sunbury,) to preach there and at New Port. Mr. Screven, feeling himself delicately situated, lest he should be in the way of Mr. Hoyt, submitted the matter to Rev. Mr. Lewis, also a Presbyterian, who assured him that his services were desired by the community, and encouraged him to persevere. He accordingly went on, amidst many discouraging circumstances, until several colored persons were converted as seals of his ministry. He had been in the habit of delivering but one sermon each Sabbath, on account of the feeble state of his health. Several members of his congregation manifested their personal interest in the gospel by expressing a desire to have two sermons a day, instead of one. He complied with their desire, and the seed sown began to spring up. Mr. Screven visited Charleston, and was ordained by Dr. Furman, Mr. Botsford, and Mr. Clay, of Savannah, on the 29th of May, 1804. About the same time he was married to a Mrs. Jones, the mother of Rev. Charles B. Jones, late of Savannah, and now of Florida. With this amiable lady he lived only about a year. She died, leaving him one child, who was also a minister of the gospel, Rev. James O. Screven. Happy woman! the mother of only two children, and they both "watchmen upon Zion's walls!" Soon after his return from Charleston, several colored people applied for baptism. As there was no Baptist church, perhaps, nearer than Savannah, Mr. Screven invited Rev. Mr. Clay to attend with him in Sunbury, which he did. They heard their experiences, and Mr. Screven baptized them on the 30th June. From this date to the 2d of November, 1806, seventy persons were baptized, among whom were only two whites, Mr. Jacob Dunham and wife. He subsequently became an eminently pious and useful minister of the gospel. Mr. Screven had been invited by Mr. Gildersleeve to unite with the Presbyterians, who stated many advantages that would probably ensue. He declined the offer, however, assuring the reverend gentleman that he acted from principle, and that while the Bible remained as "the only rule of faith and practice among christians," he could not be anything but a Baptist. A conversation on the subject of baptism ensued, which ended without conviction to either. A Baptist church having been constituted, Mr. Screven addressed a letter to the selectmen of the Congregational church, requesting permission to administer the Lord's Supper and worship occasionally in their meeting-house. To this request he received an affirmative answer, and for a time matters went on prosperously. Nearly all who had hitherto been immersed were colored people. But so soon as the word was received with gladness by a few "honorable women," the opposition of the Congregational minister (who was Socinian in faith,) and their unconverted husbands and friends began to be manifested, which finally resulted in the withdrawal of the Baptists from the "old meeting-house," as it was called, and the erection of a Baptist house of worship. An old disciple, familiar with the scenes and men of those times, writes me as follows: "So soon as his doctrine clashed with that they had so long sat under, the strife began. Christ and him crucified, and occasionally touching upon doctrinal subjects, soon brought upon him the enmity and contempt of those around him, and your brother, who addresses you, was not among the least in the opposition. Notwithstanding all this, he fearlessly delivered his Master's message, which soon, as a sharp arrow, pierced the hearts of some to conviction and conversion. Judge now the feeling this excited in this unconverted community. Families became divided, and, amidst many heart-burnings, the community were invited to convene at "the old meeting-house," to see if terms could not be agreed upon which would secure more peace and harmony as regarded Mr. Screven's preaching, etc. I remember well the day. After opening the meeting, the subject (baptism by immersion,) was brought up, which appeared greatly to disturb the feelings of the unthinking portion. Remarks the most unpleasant were made on that subject and the divisions made in families, by the Congregational minister. At length Mr. Screven rose, with a calmness and dignity peculiar to himself, and, addressing the minister, remarked. "For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me, yea, woe is unto me, if I preach not the gospel," and immediately resumed his seat. This was "a nail, fastened by the Master of assemblies in a sure place." It electrified the audience, and they broke up without coming to any conclusion to proscribe him. Finding, however, that his doctrine was offensive to many, he withdrew peaceably, and for a time preached in private houses. A subscription having been raised to build a Baptist meeting-house, Mr. Screven gave the lot for a site, and the house long in use was soon completed. The same aged disciple illustrates the spirit of his opposers, as well as the character of Mr. Screven by the following anecdote: "While sitting with this wife, beside an evening fire, of a winter night, a large stone was thrown at his head, which barely missed their infant, which was in his arms at the time. Handing the babe to his wife, he instantly rose, and walking out into the piazza, called out to the miscreant in the dark: 'If I am the object, here I am.' The wretch shrunk away from the presence of such goodness, without offering any other insult, or attempting any further injury." Many, who were at first opposed to him, became his spiritual children; and others laid aside their opposition, and became members of his congregation. Thus, by an affectionate and simple exhibition of truth, he was instrumental in turning many from darkness to light; and by his consistent christian deportment, he disarmed others of their enmity and prejudice against him. But he confined not his labors to Sunbury; tho neighboring county heard the glad tidings from his lips; and no doubt the glorified souls of many poor negroes and white men are at this time shining stars in the bright crown that encircles his brow. In the year 1813, he was married to the present Mrs. Barbara R. Screven; by whom he had several children. Of these, three are still living. At this time, he was afflicted with the disease in the eye which terminated his life. From 1802 to 1821, though he suffered severely from his diseased eye, yet his labors were uninterrupted. From 1821 to the time of his dissolution, his increasing affliction necessarily interrupted his faithful labors. As a pastor, he was tender, affectionate and faithful to his people; ever striving to show himself a pattern in all things. As a preacher, he was sound, urgent and instructive. In consequence of the diseased state of his eye, he seldom wrote; but when he did, he evinced much strength of mind and power of reasoning. As a master, he was kind and humane to his servants. His honored widow says, she never saw him chastise a servant; he always counseled them, as friends who had distressed him. As a lover of souls, as a submissive christian under affliction, and as an affectionate husband and father, let me give the testimony of his widowed partner, who held affectionate converse with him seventeen years. As stated above, they were married in the year 1813, and at this time he was afflicted with the disease which terminated his life. It was, even then, very painful and distressing to him; so much so as to disturb his rest. But, she says, for seventeen years she never heard him use one expression of repining against the dealings of God towards him. This disease was, for many years, slow in its progress; but, for six years before he died, his eye became exceedingly distressing. He would often sit up for hours at night in great agony, unable to find relief from anything. When his beloved wife would remark upon the severity of his suffering, he would reply, "Ah, my dear! it is just as it should be; I desire that the will of God should be done with me." Such submissive language as this was often expressed by him. His friends and physicians often advised him to give up preaching, and go to other places and try and find some cure for his malady. He once went to Savannah, and once to Philadelphia, but obtained no permanent relief from his visits. He was denoted to the interests of the church; and nothing could induce him to relinquish preaching, as long as he was able to speak for God. He sometimes thought he out to give up his charge of the church, because he was not able to fulfill the duties of a pastor in visiting among his people, which he often lamented. He twice resolved to give up his charge of the church; but his brethren did not appear willing to give him up, as long as there was a prospect of his being restored. His beloved wife says, she has seen him bowed down and in great distress, and upon inquiring into the cause, fearing he was in great pain from his eye, his answer would be, "Oh, poor, perishing souls! my heart bleeds to think how many are going to the chambers of woe and despair; and even here, in this little place, many are in the road to eternal misery." Thus did this devoted servant of God show, that though he had bodily pain enough to engross all his feelings, yet he had a soul that could and did weep over perishing men. He would frequently say, "I think my work is done in Sunbury; I must go to some other place, and give way to some one more useful; but how can I leave these brethren? They are dear to me." He was indeed bound to the church by tender ties; for although he has repeatedly said, that he did not know if one soul was converted by the means of his preaching, yet he had baptized them, and the church had brown up under his care. He has been known to come home from church after having excommunicated some of the colored members, and weep in his room for the remainder of the afternoon, and be in great heaviness. Such seasons always caused him much bodily pain, for it always increased the inflammation of his eye, and deprived him of sleep at night; but he seldom spared himself. He was an affectionate husband in the deep, heart-felt interest he took in the spiritual interest of his children. Though he was a most affectionate father, yet when his Lord was pleased to call from his bosom those whom he tenderly loved, he was submissive; and when three of his dear children were taken away from him in one week, he was more than submissive - he seemed to give them up cheerfully to the call of his Master. We now approach the period when he took his last leave of his dear church, no more to behold them on this side of the grave. When he was advised to visit New York, he said he would go because his friends wished it, and he valued their advice; and he also said, he should leave home without the least expectation of ever returning to it. The evening before he left, his Black people came to bid him farewell. It was a truly affecting scene. They appeared overwhelmed with grief. He was in an agony of distress; he said he felt as though he were parting with his own dear children. The next morning he and his beloved partner bade farewell to their dear friends. He suffered much on his way to Savannah, and, for several days while there, he was not able to speak without great pain. But whenever he did speak, it was to bless the Lord for all his mercies to him. He bore his passage to the north with the greatest submission, and even cheerfulness at times. His temple, which had also become diseased, bled twice on the voyage, so much as to alarm his wife. On discovering her distress, he said to her: “You must not be distressed or alarmed, for I am in the hands of the Lord, who has ever watched over me with loving kindness and tender mercies, and all he lays upon me is for my good.” They arrived in New York the twelfth day after they sailed. When he took leave of the captain of the ship, he said: “Farewell, captain; I shall never meet you on earth again, but we shall meet in another world. May my heavenly Father draw you to his Son, our Lord Jesus Christ, and give you a place in his kingdom!” When then arrived at their lodgings, which had been previously provided for them by a kind Christian friend, he appeared to get more comfortable in a day or two than he had been since he left home. The doctor, who was to attend him, called the same day he arrived, but declined making the application of his salve until the inflammation in his eye had subsided. He, however, made an emollient application for several days, which was of very great service to him; so much so as to excite in Mrs. Screven very great hopes of his recovery. When the first severe plaster was applied, he said it was much less painful than he expected; and when, after six days, it was taken off, the effect produced by the plaster made the prospect of his recovery still more encouraging. The doctor said that his constitution was so much broken down by his long affliction, that he did not wish to make an application of the drawing salve to his eye, and therefore thought the poultices should be continued. He would often entreat his wife not to indulge any sanguine hopes of his recovery, for he did not expect to reach his home again. He said, if it were his Lord’s will, he was willing and satisfied to die even among strangers. He was able to speak but very little, for his teeth were almost closed. He could take no nourishment but soup, or something of that kind. His appetite left him and his strength began to fail. His bowels became the seat of his disorder, and his throat became so sore that he swallowed with difficulty. Everything was done for him that could be done. He has two physicians attending him besides the cancer doctor. They all treated him with great kindness, and they observed that they had never witnessed before so much Christian patience and resignation. Whenever he could speak, it was to praise God for his mercies, and he would sometimes break forth into an ecstasy and speak of the love of God to a perishing and rebellious world. He would thank God for the gift of his dear Son Jesus Christ, and that he had been brought, through grace, to take refuge in the Saviour of sinners. He would say to his wife, “Oh, my dear! How good is the Lord! You do not know how much mercy is displayed toward me in all my affliction; you do not know how much sin and corruption there is in my heart to be subdued. My righteous Lord doth all things well. Put your trust in the Lord, and he will support you under every trial.” Mrs. Screven says the day before his departure for a better world she was sitting by his bedside while he appeared to be in a profound sleep, but she thought his sleep did not appear natural, and it occurred to her that he might be nearer his end than she had supposed. She was very much overcome with the apprehension, and when he roused up he saw that she was distressed, and said to her, “My dearest love, do not afflict yourself; I feel better now, much better; perhaps I may live some days yet; but you will be called upon to pass through this trial; stay your soul on God, lean on the arm of Jesus; he is a sure support in every time of need. I am fixed on the rock, Christ Jesus.” She observed, “I know you will be happy, I know that Christ will receive you.” He answered, “His righteousness is all my trust; my only hope of salvation is in the merits of his blood.” Mrs. Screven regrets much her having discouraged his talking, inasmuch as it was painful for him, but she could not believe that he was so near his end, nor did he think the parting hour was so near. The Sabbath previous to this time he was very weak and drowsy all day, for he had taken a great deal of the “black drop” the evening before. He roused up quite late in the evening and asked, “Is this Tuesday, my dear?” She told him, “No; that it was the Lord’s day.” He raised himself up and said, “It is possible I have spent all this precious Sabbath on my back – the day which saw my Lord rise from the tomb?” But he would soon relapse into a sound sleep, to all appearances. He began about this time to be a little wandering in his mind, and would frequently speak of home, of the church, of the servants, of the children, and of his wife. When she would ask him what he said, he would reply that it was only in his wanderings that he could think he was at home. Mrs. Screven states, in the afternoon of the last day he was with her upon earth, she went to apply a poultice to his eye; he had always, previous to this time, assisted her in making the applications, but on this occasion he lay perfectly helpless. She could not refrain from weeping, and when she had finished making the application she sobbed aloud, not supposing that it could disturb him. Her sobs, however, did arouse him, and he began immediately to praise God and entreat her not to be afflicted, but to make Christ her refuge, and to remember their dear children and bring them up for God. He again become very drowsy, and spoke but little through the night, though he had his senses to his very last breath. The lady with whom they lodged watched with Mrs. Screven a part of this night. When she came in, Mrs. Screven, knowing his dislike to having strangers in his room, and fearing that he might wake up and see her suddenly, spoke to him and told him that Mrs. M. had come in to sit awhile with her. He spoke affectionately to her, and inquired after her health and her family. She asked him how he felt? He replied, “Quite easy, much better than I deserve; but God is very good to me.” He observed further to her, very calmly, “The tabernacle is nearly dissolved, but we are assured from the word of truth that we having a building of God, an house not made with hands eternal in the heavens.” His affectionate wife sat by his bed all night, giving him his nourishment and medicine. Whenever she would awake him for the purpose, he would entreat her in the most affectionate manner to go to bed, telling her that she would be entirely worn out, and would feel her fatigue when it was all over. He said the Lord was with him. Of this she had consoling evidence from his frequently calling upon the Lord as his righteousness, his precious Saviour, and his speaking of him as his strength and Redeemer. There never was the least indication of a fear of death, or even of a wish to remain on earth. He would shed tears when he saw his fond wife distressed, or when his dear children would come around him, particularly his youngest, his little Benjamin; he would press him to his bosom and kiss him, and say, “My God! They will be done!” The night preceding the morning of his departure, he complained of numbness in his feet and legs. Just at the downing of the day on Friday morning, Mrs. Screven heard him sign; she approached his bed and asked him how he felt. He replied, if it were not for excessive weakness, he could say he felt very well, for he had no pain at all. She saw very plainly that there was a great change in him, and that he was rapidly approaching his end. She called to Mrs. M. in the next room, and the family very soon assembled. He fixed his dying eyes upon his dear partner and said, “My dear, I am going; all will soon be over.” She asked him if he felt Christ precious; he replied, “Oh yes,” and breathed his last, without the least struggle or apparent pain, in about three minutes after. His emancipated spirit took its flight about six o’clock Friday morning, 2d of July, 1830 – aged fifty-seven years. “Oh! How precious in the sight of the Lord is the death of his saints!” The sainted Screven now “rests from his labors, and his works do follow him” – works that shall endure when the proudest monuments of earthly greatness shall have passed away – works that shall remain before the throne of the eternal, as fruits of his untiring zeal in the cause of his Saviour. The author was baptized by this good man. Adiel Sherwood D D October 3, 1791 - 1857 Though this venerable brother is yet living, and remarkably active and energetic for one so advanced in years, (for he is now, 1874, in his eighty-third year,) yet the history of the Baptists of Georgia would be very incomplete without a sketch of his useful life. When he returned to the State in 1857, it was with the intention of spending the remainder of his days among us. But his little farm in Butts county was in the track of Sherman's army, and he and his helpless family were stripped of all they had about them, which rendered his return to Missouri, where he had some property remaining, necessary. He was born at Fort Edward, New York, on the east bank of the Hudson, forty-five miles north of Albany, October 3d, 1791. [His father, Colonel Adiel Sherwood, was an officer during the revolution, was twice in command of Fort Ann, and was with Washington that cold winter at Valley Forge.] He was baptized by Ebenezer Harrington, and commenced the study of the classics at Granville, November, 1810, under Dr. Salem Town, who was in charge of Powelton Academy, in this State, in 1822 and 1823; entered Middlebury College at Town's suggestion in 1814, and in 1816 he went to Union College, Schenectady, near his home, where he was graduated in 1817. His graduating speech was a poem styled "The Battle of Niagara." He began to teach school in 1811, and taught, more or less, until 1858, when he had charge of Marshall College at Griffin. His knowledge of elementary books was so perfect that he could repeat (give him the first word or line,) most tables or chapters in those books, also most of Watts' psalms and hymns. He was at Andover Theological Seminary parts of 1817 and 1818, and studied Hebrew under Professor Stuart. In October, 1818, he arrived in Savannah, where he preached his first sermon, and taught the Academy at Waynesboro, Burke county, during the ensuing winter. He was ordained at Bethesda church, Greene county, in March, 1820, by a presbytery consisting of Mercer, Reeves, Roberts and Mathews, and was pastor of Bethlehem church, near Lexington, in 1820 and 1821. In May, 1821, he was married to Mrs. Early, relict of Governor Peter Early. He and Jesse Mercer aided in organizing the Baptist church at Greensboro, in June, 1821, of which he was pastor eleven years in succession. In April, 1823, he attended the General Baptist Convention of the United States, and in the summer of the same year he and Mr. Mercer visited the Mission Station at Valley Town, North Carolina. In 1820 and 1821 he was missionary of the Savannah Missionary Society, in Pulaski, Laurens and other counties in that region. In October, 1820, he prepared the resolution which was offered in the Sarepta Association, at Ruckersville, by Charles J. Jenkins, father of ex-Governor Jenkins, which resulted in the formation of the Georgia Baptist Convention, (or General Association, as it was first called,) at Powelton, in June, 1822. Having lost his first wife, he was married to Miss Heriot, of Charleston, South Carolina, in May, 1824. In 1827 he took charge of Eatonton Academy, Putnam county, and at the same time preached to the churches at Eatonton, Milledgeville, and Greensboro. Was pastor at the former place ten years, and, during a portion of that time, rode forty miles and back monthly to preach to the newly constituted church at Macon. He also had under his instruction a few theological students. In the Georgia Baptist Convention at Big Buckhead church, Burke county, in 1831, he made the motion for a theological institution, which finally culminated in the establishment of Mercer University. As the project was not pushed forward with such energy as met his views, he started a small manual labor school on his farm, two miles north of Eatonton, early in the year 1832; which, however, he discontinued so soon as Mercer Institute got into operation. He was several times a delegate from Georgia, in the Baptist Triennial Convention of the United States, in 1829, in company with Dr. Manly of Charleston; in 1832, with Hon. Thomas Stocks; and in 1835, with Jesse Mercer. He also aided in the formation of the American and Foreign Bible Society, in Philadelphia. He was elected to a professorship in Columbian College, District of Columbia, in which position he labored two years; and in 1838, returned to Georgia, and entered upon the duties of professor of sacred literature in Mercer University. He remained here only some three years, when he was called to the presidency of Shurtleff College, Illinois. While in Georgia, he was several times appointed by the Governor one of the board of visitors to the State University. His connection with Shurtleff College was continued several years, during which time the degree of Doctor of Divinity was conferred upon him by Dennison University at Granville, Ohio. While in the West, he served, for a time as President of the Masonic College at Lexington, Missouri. He also succeeded the lamented and indefatigable Isaac McCoy, as secretary of the American Indian Missionary Association, in which capacity he visited the Mission Stations West of Fort Towson, and also in Kansas Territory. In 1822, he removed to Cape Girardeau, Missouri; but rheumatism compelled him to return once more to Georgia, which he did in 1857. He took charge of Marshall College, with which he was connected until called to the pastorship of Griffin church. He resided in that city several years, which he at length left for his farm in Butts county, where, as already stated, he was broken up by the Yankee army in its victorious (?) march through the State in the fall of 1864. He and his family struggled against want until the following September, when they returned to Missouri and settled in St. Louis, where they now reside. Dr. Sherwood has ever manifested a fondness for literary pursuits and employments. He has written and published much. His "Gazetteer of Georgia," which has passed through several editions, with improvements, first appeared in 1827. It is an excellent work of the kind, and contains much valuable information no where else to be found. His "Jewish and Christian Churches" is concise and comprehensive, and is conclusive upon the subject of which it treats. His "Notes on the New Testament," an invaluable contribution to our religious literature, was first issued in 1856, and has passed through four editions of five hundred each. He was engaged on this work many years, and it is, perhaps, the most important he has ever published. Quite a number of his sermons have been published by request of those bodies before whom they were delivered. And then he has contributed hundreds, if not thousands, of articles for magazines, reviews and other papers in all parts of the land, and on all sorts of subjects affecting the welfare of mankind, and especially the interests of the cause of Christ. It would not comport with the design of this work to go into a detailed account of these productions of this laborious servant of Christ. As a preacher, Dr. Sherwood is ever systematic, concise and pointed. To those accustomed to hear him, it would seem that he could not be otherwise. In early life he was somewhat given to controversial preaching, in which he sometimes indulged in a degree of asperity of language towards his opponents. Later in life he has pursued a different course, and the writer has heard him express regret for what he considered unwise and unprofitable in this particular. His long life has been eminently a laborious one. He has not eaten the bread of the idler. Whatever his hand has found to do, he has done with his might, not for worldly gain, for, be it recorded to the reproach of those who have enjoyed the benefits of his preaching, he has been paid, on an average, only about one hundred dollars per annum during forty years of his ministerial career. Of course he has had to support his family by teaching, farming and other means, in all of which he had been successful. He now resides in St. Louis, Missouri. He has been eminently successful in winning souls to Christ, and few men are more efficient in seasons of revival than he. The great revival of 1827 and 1828 commenced under his ministry at Eatonton. Thence it extended to the session of the Ocmulgee Association at Antioch church, Morgan county, where hundreds were converted, (among whom was the celebrated John E. Dawson,) and thence the blessed influence was carried by the delegates, ministers and visitors throughout all the interior counties, whence it spread to the remotest parts of the State, resulting, in two years, in the hopeful conversion of upwards of fifteen thousand souls.   William Singleton 1830 - William Singleton was born at or near Northampton, England, in the year 1830. His father was a mechanic, but by his skill, industry and economy, amassed sufficient property to leave his widow in comfortable circumstances. William was brought up to the trade of cabinet making, and soon became skillful in his business. His education was limited to the ordinary branches of english, reading, writing, arithmetic and geography. When he reached the age of twenty, he emigrated with his chest of tools to America, and, after spending some time in New York and other cities, at length located in Augusta, Georgia. His life for several years was a mixture of business and pleasure. His wages were good, but he spent them freely and saved but little. He married and had two children. During the pastorship of Mr. Ryerson he was brought under the power of the gospel and professed a change of heart. That the change was real and radical, was manifest to all who knew him. The death of his wife and children successively deepened the impressions of his call to the ministry, and removed the earthly obstacles to his consecration to the work. Having been licensed by the Greene Street Baptist church in Augusta, he entered Mercer University to study for the ministry in June, 1862, and continued there, diligently and successfully pursuing his studies, until his death in November, 1864. In the meantime, his life was not that of a mere student. Many of the settled ministers having gone to the army as chaplains or missionaries, the churches at home called for the services of the younger men. Singleton was first called to serve the church at Friendship, then Macedonia, and afterwards at Shiloh, all in Greene county. To these churches he preached with acceptance and success, having been ordained in Augusta in January, 1863. Rev. N. M. Crawford says: "My first acquaintance with brother Singleton was at a prayer meeting in Augusta, where I was favorably struck by his earnestness in prayor, and by the remark of brother Frank Swanson, at that time temporarily supplying the church, 'He is the most spiritual member of the church.' His mind was good, rather solid than showy. His feelings were tender, his sympathies easily flowing, and, at the same time, deep, his faith strong, his hope firm, and his consecration unaffected and unfaltering. He was remarkable for what was called 'a gift in prayer,' of which an explanation may be found in a statement he once made to me, in the unreserve which marked our intercourse as instructor and pupil. Said he, 'I read from Paul, covet the best gifts, but I show unto you a more excellent way; and I thought there was nothing better for a child of God than to have nearness of approach to the mercy seat in prayer; and so I thought I would covet that, and ask God to give me the grace of prayer.'" His death was caused by a violent attack of malignant bilious fever, which event occurred at the house of the venerable Thomas Stocks, from whom and his wife he received every attention, as, indeed, their house had been his home from his first coming to Penfield. The Honorable Judge Thomas Stocks February 1, 1786 - At the earnest solicitation of the author of this work, Judge Stocks (as he is generally called,) furnished the following reminiscences of his own life and times, which the reader will find deeply interesting. Though not a minister of the gospel, his name is so identified with the history of our denomination in the State for the last forty-five years, as to render this sketch not only desirable, but necessary. He says: "I was born the 1st of February, 1786, in an Indian fort, near my present residence, in Greene county. The Oconee river was then the line between the whites and the Creek Indians, who were so troublesome as frequently to drive the whites into forts. Every neighborhood, from Skull Shoals to Montpelier, below Milledgeville, was protected by moving into these forts. The men worked in squads, a few days on each farm, and had to put out sentinels to protect them from surprise while at work. While most of the men were thus employed, the Indians frequently attacked the forts, but were invariably repulsed, a few prudent men and the women defending them successfully. Some of the women were good marksmen, and as brave as Julius Cæsar. This state of things continued until the lands lying between the Oconee and Apalachee rivers were ceded to the United States government. "During such intervals as the Indians were not particularly troublesome, Colonel Jonas Fauche, with sixty dragoons, was stationed at our fort, and every day spies were sent out to look for Indian signs; for, in those days, you could not travel without leaving signs that could be followed on horseback. In those times, there were no schools in the country, and not one child in ten knew the alphabet at ten years of age. One of Colonel Fauche's men took a liking to me and taught me my letters, and to spell a little. Very few men were able to send their sons off to school, and but few got any education whatever. My father died in 1796. I was brought up by my uncle Heard, who took good care of what little property was left me, but neglected my education. "In 1807, I married and settled where I now live. In 1813, I was elected to the State Legislature, and served in the House of Representatives eight years, and in the Senate twelve years, consecutively eight years of which time I acted as President of the Senate. In 1815, I was elected one of the Judges of the Inferior Court of Greene county, which office I held thirty-two years in succession. "In 1826, I was convicted of sin, under Jack Lumpkin's preaching. My wife had been a member of the church several years. After passing through many and sore conflicts, it pleased God to reveal His Son in me as my Saviour. No one who has never experienced that feeling can ever be made fully to understand it, but he that has felt it in his heart knows that it is God's work, and not man's. In 1829, I attended the Baptist State Convention at Milledgeville, when Rev. H. O. Wyer informed that body that Josiah Penfield, a deacon of his church in Savannah, had bequeathed to the Convention the sum of $2,500 00 for the education of young men having the ministry in view: Provided, said Convention would raise an equal amount, which was done by those in attendance, thus securing Penfield's legacy. An executive committee was appointed to carry this object into effect, of which I was one. It was determined to start a Manual Labor School at the village of Penfield, which went into operation under Rev. B. M. Sanders, and I am gratified to say no institution within my knowledge, with the same means, has turned out so many useful men. The pulpit, the bar and the bench show this. "When the project for a college at Washington, Wilkes county, failed, I was opposed to the elevation of Mercer Institute to a University, because I feared the original object, theological education, would be lost sight of. When, however, the executive committee had decided on that step, brother Sanders and myself saw the importance of purchasing the Malone tract of land adjoining Penfield, which we did for $2,500 00. When the Trustees of the University took charge, we tendered them the land below cost, which they gladly accepted. The village was enlarged, and about $5,000 00 was raised by the first sale of town lots from the Malone tract, leaving three hundred acres unsold, which was afterwards sold at fine prices. "You ask me to give you my recollections of the Baptists in former days. I knew only one Baptist preacher till I was twelve years old an old brother Heflin. He was then the pastor of Shiloh church, not far from where Penfield is now located. He preached monthly. At least half the congregation walked to church. I have seen from thirty to forty rifles brought to church, and when preaching commenced the men stood sentry, for fear of Indians, till the services closed. My recollection is that Mr. Heflin was a model preacher. He continued in charge there till his death, after which Mercer, Marshall and James Matthews visited the church. The Baptists of those days were singular in one respect: they hardly ever had churches in villages or towns, the church in Washington, Wilkes county, being the first that I knew of. The custom was to have preaching once a month, and two sermons in succession were always expected, if there was more than one preacher present. I never heard of a Sabbath-school till I was grown, and never was in one till brother Sherwood was pastor in Greensboro. "In 1830, I withdrew from public life and moved to Greensboro, for the purpose of winding up the affairs of a bank that had been there. I continued there four years. Brother Vincent Sanford subsequently moved into the place, and a church was organized. But the Presbyterians occupied nearly all the villages and towns in those days." James F. Swanson January 27, 1825 - October 28, 1869 The subject of this sketch was born in Morgan county, Georgia, January 27th, 1825; was "born again" in the town of Madison, in the same county, in the fall of 1848; and still had another birth into the heavenly world, departing this life on the 28th of October, 1869, near Cedar Town, Polk county, Georgia. A short review of his life and character may bring honor to the grace of God, which was so signally manifested in him. Let us view him" IN THE WORLD." He was born as would be said of a good family. He would have said," But higher far my fond pretensions rise, The son of parents passed into the skies." Nothing special is noted of his boyhood, beyond the fact that it displayed the manliness, modesty, generosity and thrift which characterized him when grown. When about twenty years of age, he left the parental roof, and out on the journey of life held his anxious way. Relying upon his own resources, he entered the town of Madison. In 1848, after several years of excessive toil, he raised himself to a partnership in a prosperous mercantile business, which was conducted for eight years under the firm name of Fears & Swanson. His failing health compelled its abandonment. By his request, that firm was never, by "public advertisement," legally dissolved. Death only dissolved the unions which he decreed. Subsequently, he was engaged in teaching. In the later years of his life, when his physical infirmities demanded, his time was partly employed in the cultivation of land, in teaching, and as agent for an incorporated society. In all these dealings with men, he impressed them with his scrupulous honesty, his unswerving fidelity, his high toned candor, and his practical good sense. His partner says of him: "He never, in all his life, was known, in his business contracts, to give an undue coloring to his side." Accordingly, the deepest affection or respect of his pupils or patrons, his employers and employees, his associates and his neighbors, was constantly excited towards him. IN THE CHURCH In the fall of 1848, during the first year of the pastorate at Madison of Rev. C. M. Irwin, a gracious revival of religion occurred, and brother Swanson was led into the faith and obedience of Christ. He was baptized in October of that year. With the heartiness and promptitude of an earnest man, he entered upon his duties as a christian. His voice was consecrated in song, in prayer, in exhortation, in instruction, and in conversation. Many remember the influence sent out from the choir, of which he was the leader, and from the Sabbath-school, of which he was successively teacher and superintendent. The true, pure fragrance, even of this germinal period of his life, was hallowed to the benefit of old and young, of white and black. He never lost sight of the necessities of his own soul, though immersed in the most anxious labors for others. Very well known and appreciated was the truth: to do good to others, we must first be good. He felt that wherever he was directed to set his foot, God gave him the land. Every movement revealed his deep sense of personal responsibility to the truth as it is in Jesus, and to all with whom he came in contact; and hence, he approached men with greater success through private or personal, than through public or professional channels. What a revenue of strength does character bring! Bacon says, "Knowledge is power;" but, in a truer sense, Character is power. IN THE FAMILY In December, 1854, he was married to Miss A. C. Stone, a highly accomplished christian woman, who conferred on him the heritage of great happiness. This union was never marred by a misunderstanding, never chilled by neglect, never threatened by a collision. No union could be more pure, more congenial or more productive of spirituality and usefulness. No children blessed it, but he was to her husband, brother, lover; she was to him wife, sister, comforter. Each was the complement of the other. Called into the fellowship of protracted suffering, while death ever and anon flapped his dark wings over the couch now of one, now of the other, they were alternately watching, nursing, strengthening each other. And yet there was a painful interim when others were appointed to do these things. How sore the trial of their faith, how deep the anguish of their hearts when, the wife having been carried to New York for her health, they were separated, through unavoidable circumstances, from December, 1860, till the summer of 1865! During most of this time, we find him in the family of brother Marcus H. Bunn, near Cedar Town. In the family is furnished the test and the quality of a man's religion. His true character is revealed at home. As the Lord blessed the house of Obed-Edom because of the ark of God; as Potiphar and Pharaoh were prospered because of Joseph, so brother Bunn's family was blessed because of brother Swanson. In the language of Laban to Jacob, brother Bunn could say to brother Swanson, "I have learned by experience that the Lord hath blessed me for thy sake." For months and years he moved before them, a sacred incarnation of the power of grace. Every one of brother Bunn's children was lead to Christ. Dear ones, how he loved you! How you loved him! On the shining shore he is singing Jesus just as he did around your hearthstone singing, while he is waiting for you. IN THE MINISTRY Many Southern men have been led into the ministry through their labors for the colored people. Many preachers, ordained by no ecclesiastical court, but anointed from on high, did for years, and do now, break to these the bread of life. Every agency which the genius of christianity anywhere recognizes or employs in the elevation of the menial class, was subsidized in the proclamation of the gospel to that race; and where the statistics of labor can be collected and calmly compared, there will be found as great in some instances greater success here as in other localities. Previous to the war, while preaching exclusively to this class, one of the most distinguished theologians received his doctorate, and a lawyer of the highest culture, in the midst of an onerous practice, found his chief delight. The writer's first impressions to preach were produced in this way. Very early after his conversion, brother Swanson began work for the salvation of the negroes, and continued it with so great ardor that an unquenchable desire to preach the gospel to all men was developed. His brethren, confirming the conviction of his heart, suggested that he identify himself with the full work of the ministry. He was accordingly ordained on the 13th of March, 1859, at Madison. Brethren H. H. Tucker, A. T. Spalding, N. G. Foster and George Y. Browne constituted the presbytery. While teaching at this place, in the Georgia Female College, he preached to country churches and in destitute neighborhoods. During a visit to the North in the spring of 1860, he received and declined a call to the pastorate of two churches near the city of New York. He next supplied the Second Baptist church in Augusta, Georgia, for twelve months, preaching frequently to the First church. A long and severe illness compelling him to decline the charge of the Second church, he settled, with a view of securing health, in northwestern Georgia, near Cedar Town. In March, 1862, he became pastor of the church in that place, and the one in Cave Spring, giving two Sabbaths a month to each. In January, 1863, he resigned the Cave Spring church, because the tax was too great upon his constitution. He remained pastor at Cedar Town till the close of 1865. I. AS A PREACHER If required to give, concisely, an accurate description of our brother, Cowper supplying the words, "I would express him simple, grave, sincere; In doctrine incorrupt; in language plain, And plain in manner, decent, solemn, chaste, And natural in gesture; much impressed Himself, as conscious of his awful charge, And anxious mainly that the flock he feeds May feel it too; affectionate in look, And tender in address, as well becomes A messenger of grace to guilty men." The essential qualification of every minister of Jesus is piety. How can a man utter spiritual truths effectively unless he realizes them in his own experience? No one doubted the regeneration of brother Swanson. None failed to discover in him a heart whole consecration to Jesus. True character and sound theology are not only evoked by prayer, but are revealed in it. Who that listened frequently to his devotions was not convinced that his presence was a power, and was felt, and then his countenance was elevating, inspiring, consoling. The features displayed in his ministry were piety, benevolence, prudence, firmness, common sense, and crucifixion of self and the world. Few had so vigorous faith, few such wealth of practical holiness. His faith, not his works, brought this to him. He loved the doctrines of grace, the dear Pauline faith, unfolded more particularly in Romans and Galatians. He was unusually clear in the statement of his propositions, and they were fortified by sound, judicious argument. He had a great aversion to clap-trap, no relish for sensation, for novelty, for eccentricity, but a genuine regard for tender, earnest, true emotion. His style was plain, but strong; his delivery full of solemnity and unction; his manner quiet and self-possessed--his great soul bounding through all. He was eminently catholic and evangelical. In his intercourse with others, he never offensively thrust his opinions forward. He loved doctrine, but not because held by a sect. He was no dogmatist, no partisan. No social, denominational or geographical bands girded the affinities of his soul. So truly honest, he would not rashly assail the tenets of sincere christians, nor offer to others what his own faith had not appropriated, nor urge to a course of conduct which his own life had not illustrated. II. AS A PASTOR Though his labors as a pastor were brief and frequently intermitted, they were very useful. He felt that his ministry had been especially blessed to Christians, notwithstanding there may not have been many conversions. But, in truth, we know very little about results at present. The love, and not the reward, of the work was his stimulus to action. In the pastorate, his influence was wide-spread and abiding. He moved from house to house as a godly man, warmly welcomed, greatly beloved, and gladly leaving his benediction upon all. Such benedictions were never drudgery to him, who looked upon them as a part of his service to Christ. It is impossible to calculate their influence. In matters of discipline, he was firm and faithful, candid and loving, rigid, yet not vapid. Nothing was allowed to barricade his path of duty. He loved a small but pure church with more fervor than a large worldly one. Many tears will fall on the cheeks of dear saints of God as they recall his cheerful face, his practical talks, his unctuous [unctious] prayers and his timely advice, all combined in hours of mellowed communion. How gentle, how appropriate, how satisfying was the warmth of his faith, the depth of his sympathy, the counsel of his heart. A successor in the pastoral office says: "He was a model christian and a model preacher." The worthy treasurer of the Georgia Baptist Convention says: "In the course of my religious life of thirty-six years, I have known but few christians more devoted and consistent than brother Swanson." IN THE RIVER OF DEATH For years he suffered with a pulmonary affection, often brought to the very brink of the grave, yet ever calm, ever trusting. When weak and languid because of hemorrhage from his lungs, he lay on his bed, half on earth, half in heaven, while beloved christians gathered around, how eloquent, how direct, how real was his preaching! With what patience he yielded to his heavenly Father's treatment. How submission gilded the crown of faith! Into his room the smallest child would glide with confidence, and, greeted by his smile, would honor him with the gift of sweet flowers, as symbolic of his spirit. Into that room--during the war it was an "upper room"it is remembered well, so well, how often have loved ones gathered and voiced in melting music the sustained harmonies of his own soul! Oh, the pathos, the power of a scene like that! In July, 1869, he had a severe illness, from which he never fully recovered, though by September he was able to take exercise, to sit up most of the day, and to visit some. "But before he had gained much strength, he was attacked with inflammation of the glands of the throat, terminating in a series of abscesses [abcesses], which drained his life away and made him a prey to many ills. He had a cough, too, which troubled his rest at night." During this time his usual cheerfulness blossomed in rich fullness. "On Saturday morning, October 23d, he had a slight hemorrhage, but felt it a great relief, and all day was very happy, saying afterwards that it was one of the happiest days of his life." There were slight attacks of the same on that and the next night, but he was comparatively comfortable until Wednesday, when, having lain all the morning weak and still, he felt his purse and said to his wife, "If this prostration is not the effect of an anodyne, I am very near to death." This was their first premonition. "After a sinking spell in the afternoon, his physician and friends were sent for, only to find that a severe pneumonia was upon him." All that night his frail, patient, loving wife sat by him to help him, to refresh him, to comfort him, and to pray for him. During Thursday, October 28th, he frequently said, "It is all right - right and wise. My Father knows what is best, and his will be done! Through Jesus I have the victory, even in his righteousness. Not in myself, but in him is all my hope." Again: "I leave it all with him. Lord Jesus, receive my spirit." "I have not one pain too many." "If I have no ecstacies, I have great peace." Late in the afternoon of that day some friends fulfilled the idea of Addison, as he said, "Come, see a christian die." He welcomed them, and said presently, "Open the door!" and that instant the angels opened the door of paradise, and calmly, trustfully, peacefully he went over the tide to dwell " In the christian's home in glory! By the banks of the Coosa, in the beautiful cemetery on the hill that overlooks the city of Rome, Georgia, his body sleeps. His soul, whose triumph is a legacy to believers, a witness to infidels, and a joy to angels, is 'hid with Christ in God.'" Thus much by brother Gwin. The author knew "Frank Swanson," as he was familiarly called, from his early childhood. His parents were excellent persons, his father (John Swanson,) having been for many years a deacon of Antioch church, Morgan county, when it was one of the most flourishing churches in Georgia. His mother was a most exemplary christian, and several of his brothers and sisters were devoted followers of the Lamb.   George D. Sweet Through the kindness of Rev. W. B. Johnson, D. D., of South Carolina, the author has obtained from the widow of Mr. Sweet the following narrative, written mostly by himself, which he takes great pleasure in inserting among these sketches. It is gathered from a "part of his life he had commenced writing, and from a Sabbath diary which he kept up to his last illness." He was a native of Taunton, Massachusetts, and was born December 13th, 1779. "It appears necessary for me first to mention that I was sprinkled in my infancy in the Episcopal form, in consequence of which I was thought eligible to hold the office of vestryman in Savannah, which I did for several years, without repentance or any idea of vital religion. I was called on by my friends, at a very early period of my life, to be confirmed, the Bishop then being in Newport, Rhode Island, where he then lived. At that time I could know but little of the importance of the religion of Jesus, and was ignorant as to the nature of baptism. And as to confirmation, I knew not what it meant: so I refused to be confirmed. What were my reasons for doing so I know not; but so it was ordered by an overruling Providence, that contrary to the gentle entreaties and positive commands of my friends, I persisted in refusing. About the year 1792, at the age of eleven or twelve, I left my friends in Newport for Hudson, in the State of New York, it being their desire that I should study physic with a Dr. Wheaton. I remained with him upwards of a year, during which time I was under powerful convictions. Not recollecting particularly the nature of my impressions at that time, I shall not attempt to record them. My aversion to the apothecary's shop increased to such a degree that my friends consented to my return. My desire was to become a merchant. Soon after my return to Newport, I obtained a place in a retail store, which shortly opened a way for me in a wholesale store in New York. Here I readily imbibed principles of infidelity, young as I was, from listening to the conversations of those with whom I resided. This was, if I recollect rightly, about the time "Paine's Age of Reason" made its appearance in New York. And, notwithstanding I was strengthened in error by that abominable production, yet, whenever I was constrained by untoward circumstances to serious reflection, I felt great doubt and apprehension, which generally produced severe remorse of conscience. And I do not hesitate to declare that, however professed deists may boast of the strength of their unbelief, there are seasons when each and every one of them who steadfastly set their hearts to resist the light of truth, feel its energy in flashes of conviction. But, alas! as I once did, so do they--endeavor to silence that faithful but troublesome monitor, in the dreadful delusion of pleasure. "From the failure of my employers, I experienced several changes of situation in New York, in all of which I was left almost entirely to my own government. I ran into excesses; but oh, that God who hath watched over and guarded me from my infancy, kept me back from many presumptuous sins, by his restraining grace, that my heart would have drawn me into. I was ambitious to preserve an unblemished reputation. A virtuous action in another, always created in me a desire of imitation. But alas! bad examples and dissipated company soon familiarized me with vice. So that those things I once shuddered at in others, I could now bear with, and could finally practice without remorse. Thus did vice insinuate itself into my affections, until I became a votary to pleasure and dissipation. "Towards the close of the year 1799, the merchant with whom I lived, having considerable interest in a commercial house in Savannah, Georgia, and being rather doubtful as to its security, and not needing my services any longer, proposed my seeking a situation in this region of country, offering me assistance and support in the way of business. Oh, how mercifully did the Lord watch over me during my residence in New York, preserving me in the midst of innumerable dangers. Several times was I raised from the bed of sickness, when my life was despaired of. In 1795, when 'pestilence walked in darkness, and destruction wasted at noonday,' although thousands fell at my side, and I lay in the last stage of the yellow fever given over by my physician and friends then surely did the Lord deliver me from the noisome pestilence, and afterwards from the snare of the fowler. I remember I was much troubled in my mind during this visitation. Many of my sins were brought to my recollection, and in my delirium it appeared to me that I was constantly struggling with a lion. Yet I do not think I apprehended death, although I had the black vomit. The family with whom I boarded fled the city soon after I was taken, leaving a servant maid to take care of the house and me. She was soon taken with the distemper, and the Lord was pleased to provide two or three friends to take care of us, by calling occasionally, and bringing and sending us necessary nourishment, so that we were not left entirely destitute. "In December, 1799, I left New York for Savannah. After a short and boisterous passage we arrived, when I was kindly received and found sufficient employment. I very soon felt a sympathy for the black people, and would sometimes reflect how much delight it would give me, were it in my power, to afford them relief. Though habit soon familiarized me to their condition, I must say I never felt a disposition to consider them as beasts of burden. "In about six months, an opening presented itself for me to engage in business on my own account, which I did in connection with two partners, one of whom was established. I considered myself a complete merchant--could make the best of a bad bargain--felt no compunction in overreaching my neighbor or overcharging my friend. About June, 1800, I left Savannah for New York, to obtain credit and make commercial friends, and on my way to Boston I visited my aunt and sister in Newport, Rhode Island. And here, in gratitude to my dear friends, I must mention that my sister and myself were left orphans; our earthly father being, as was supposed, lost at sea before I was born, and our mother dying while I was an infant. But our God raised us up a mother in my father's sister, who was, perhaps, too fond of me for my good. My sister tenderly loved me, and her fervent prayers have been heard in my behalf." Mr. Sweet accomplished the object of his Northern tour, and returned to Savannah elated with success. In 1801, he became acquainted with Miss R. R. Porchee, to whom he entered into an engagement for marriage, which was consummated the 21st of December, of that year. His business seemed to be in a very prosperous way, and he now considered himself a happy man. This dream of happiness, however, lasted but a few months. Speculations in which his firm had embarked proved unsuccessful, and his prospects were at once overshadowed. Upon the birth of their first child, in January, 1803, he proposed to his wife that they should read a chapter in the Bible every night. This exercise was blessed to his awakening. "This verse, 'The sceptre shall not depart from Judah,' etc., elicited the first ray of divine light that ever shone on my benighted soul." His mind was more or less interested on the subject of religion for several years. In 1807, he relinquished mercantile pursuits and retired to a farm. Here his seriousness was much increased, and in 1809, the death of several relatives and friends deeply affected him. He writes, "Death is certain, but the time allotted for us, we know not. Therefore, how necessary is preparation for the awful event! awful, indeed, to those who are not ready! 'In the midst of life we are in death.' Oh, that these words could be so impressed upon my mind as to make me set about the great work of repentance!" The work he did set about in earnest. His wife was on a visit in the city to Mrs. Williams, wife of Rev. Thomas Williams. He writes to her, "Tell Mr. Williams that I can call him brother now, for Christ Jesus is my Redeemer." He was baptized in Savannah river (he preferred the river to the font,) by Dr. Holcombe, May 13, 1810, and soon joined Sunbury church by letter. Two years afterwards, he was ordained by Rev. W. B. Johnson, then pastor in Savannah, and Rev. C. O. Screven, pastor in Sunbury. The sermon was preached by Dr. Johnson. The exercises connected with his ordination being over, he proceeded at once to administer the ordinance of baptism to seventy-six persons, "upon a lively profession of their faith in Christ." This was at a church in Bryan county. Eight more were received the same day by letter, and the exercises closed by the administration of the Lord's Supper. "A number of former acquaintances had collected from different parts many from Savannah to witness his ordination, a great many more than the house could hold. The same thing happened when he was baptized, his conversion being a remarkable one, from so gay a man, caused the world to wonder and desire to know what manner of spirit he was of." Mr. Sweet labored faithfully and successfully the few years allotted to him in his Master's vineyard; for, when he died, January 29, 1818, there were seven hundred and forty-seven members in his church. The most of these were colored persons. In August, 1817, he was brought very low by a violent attack of fever, from the effects of which he never recovered. He met his congregation for the last time the second Sabbath in January, 1818. Riding home in a rain produced cold and inflammation of his lungs, which brought him speedily to the grave. When his end approached, the friends present urged his wife to leave the room. He let go her hand, saying, "Yes, go to your children." His death was most triumphant. His friend and brother, Rev. C. O. Screven, was with him in his last moments. He was taken away in the midst of life and usefulness, having only attained to his fortieth year. From the pen of Rev. Dr. Johnson, of South Carolina, we have the following testimonial: "It was my privilege to enjoy the intimacy and confidence of this dear man of God, and I regarded it an honor to do so. For he was, indeed, a most devoted disciple and minister of the Lord Jesus Christ. There was something remarkable about the character of my friend. Before our acquaintance, he had conceived a violent opposition to me, simply because I believed and preached the doctrine of God's electing love. And to such a height did that opposition rise, that he meditated, and took some incipient measures to inflict bodily harm upon me; but God restrained him. After his conversion, no brother loved me more sincerely than he." "As he rode, in the days of his impenitence, in company with a friend by the meeting house, then in building, in which afterwards he so successfully labored, he said, 'That house is building for me to preach in;' and on another occasion, with a like prophetic spirit, uttered the following couplet: " 'If ever I'm a preacher, The Lord shall be my teacher.'" Both became true; for, during the absence of his family, the Lord arrested him at his retired country seat, renewed, forgave and justified him without the instrumentality of a living teacher. The Lord made him a preacher in the same way; and in that meeting-house, in which he afterwards so faithfully and effectively labored, he did indeed preach the gospel of that Lord." The author recollects to have heard Mr. Sweet preach once in Sunbury, the only time he ever heard him. Never was a congregation more perfectly enchained in their attention. His control over the passions of his hearers was absolute. They rose and fell at the preacher's bidding. Occasionally he excited a smile, but, almost throughout the entire discourse, the audience were bathed in tears. Men wept that day who were scarce ever known to weep before. This was near the close of his life.   Vincent Tharp 1760 - 1825 A native of Virginia, was born in 1760, and bore arms in the cause of his country towards the close of the revolutionary war. His first wife was a Miss Rogers, by whom he had two children, a son and a daughter. During his first marriage he removed to South Carolina, and thence with his second wife, a Miss Persons, to Warren county, in this State. Owing to the hardness of the times, and his being a poor man, he learned the gunsmith's trade, and was said to be a superior workman. Before he entered upon the ministry he acted as a magistrate in his neighborhood. He was baptized into Briar Creek church, Warren county, and was also licensed and ordained there, about the year 1800. He served that church as pastor several years, also Sweetwater and Rocky Creek, in Burke county. Soon after the purchase, which extended to the Ocmulgee river, he removed to Twiggs county, where many of his descendants are still to be found, and who are among the most respectable and wealthy citizens of the county. Among these may be mentioned Rev. Charnick Tharp, a son, and Rev. B. F. Tharp, (now of Houston county,) a grand-son. He was a member and the pastor of Stone Creek church, now one of the most flourishing churches in the State. That church was gathered under Rev. Henry Hooten, who resigned in favor of Mr. Tharp. His labors here and elsewhere were owned of the Lord in the salvation of many souls. To the time of his death he was moderator of the Ebenezer Association. Benevolence and hospitality were prominent traits in his character. He was always "careful to entertain strangers," and his house was the home of God's people, of every name. He delighted in the society of certain brethren, Polhill, Franklin, Ross, Rhodes, Baker, Maginty, Mercer and others, by whom he was frequently visited. He died in 1825, in the triumphs of that faith which he had so long preached to others. His end was peace.   Dozier Thornton April 14, 1755 The subject of this notice was also a Virginian. Lunenburg county was the place of his birth, which occurred April 14th, 1755. His father's name was Mark Thornton, and his mother's Susannah Dozier. The former was a High Churchman and the latter a Baptist. In youth he was fond of playing on the violin and other instruments. When he left the paternal roof, he engaged in the business of overseeing in the upper part of North Carolina, where he had opportunities of hearing the gospel from the lips of a Baptist minister of the name of Lunsford. The word was sanctified to his conviction, and after enduring great distress of mind for several weeks, he was enabled to embrace Christ as his Saviour while following his plough in the field. He immediately ungeared his horse, went to the house of his employer, (a widow woman,) and told her and the family of the great things God had done for his soul. He then asked permission to talk to the servants, which being granted, he exhorted them to forsake their sins and turn to God. Thus he began to preach Jesus before he joined the church. He was baptized by Elder Lunsford, and soon thereafter ordained by him and others. He soon extended his labors far and wide, and preached incessantly. Several churches were raised up as the fruits of his early labors. After his marriage to a Miss Hill, he removed to Georgia and settled in Elbert county, about the year 1784. The brethren in North Carolina whom he left so reluctantly, obtained a promise from him to visit them as often as possible. He accordingly made several tours back to the old North State, in one of which he experienced a gracious revival in one of his old churches and baptized a considerable number. During his journeys to and from North Carolina, many things occurred which are worthy of being recorded. A few of these only can we introduce here. Stopping at a house one evening, where he intended to pass the night, he saw some signs which led him to inquire of his host "If the family had been to meeting?" "Yes." "To a Baptist meeting?" "No, they are a people that I hate; I would not give house room to any of them." "You must, then, turn me out of doors, for I am a Baptist. But what objections have you to the Baptists?" "They are an ignorant people, and I will not come down so low as to talk to them." His horse was immediately brought out, and our preacher left the inhospitable abode of his Episcopal landlord. On another occasion, he met a female near one of his appointments, whom he asked, "Have you heard of meeting at such a place?" "Yes." "Are you not going?" "No, I can't go; I have no shoes to wear." Having passed her a short distance, it occurred to him that he had but one dollar; yet, as the scripture came to his mind, "He that giveth to the poor lendeth to the Lord," he turned around, and calling the woman, gave her that one dollar, telling her to buy herself shoes and go to meeting hereafter - then went on his way with a light heart. He was then three hundred miles from home, and not a cent in his pocket. Having reached his appointment and preached, however, his brethren (who knew nothing of his want of funds,) presented him with four dollars. Late one evening he rode up to a house. The woman was engaged in milking cows. The first salutation was, "I say, good woman, are you a christian?" "I hope so?" Having obtained her husband's consent to pass the night with them, he alighted. Supper over, he asked the woman to give a reason for the hope she professed. She related a sound christian experience, whereupon he inquired, "Why have you not been baptized?" "It is what I have greatly desired, but there is no church within some forty miles of us, and I have as yet had no opportunity to obey the Saviour's command in this matter." "Are you willing for me to baptize you now?" "Yes, by all means." A torch was soon prepared by her husband; they three repaired to a creek some half a mile distant, where he buried this believing woman in baptism. The next morning he left with her a certificate of her baptism and proceeded on his tour. The same day he came in sight of a fine dwelling, discoverable through a beautiful avenue, shaded with trees on either side. A strong impression came upon his mind to go up to the house and pray for its inhabitants. Without hesitation, he turned up the avenue. The lady came to the door, to whom he promptly stated his errand. She kindly invited him to alight and come in, and though neither she nor any of the family made any pretensions to religion, the strange preacher was treated with great respect. The husband being absent, the lady, two sons and two daughters, with the domestics, listened to the good man's exhortation, his song, and bowed with him in prayer, while he fervently plead with God on their behalf. This done, he bade them farewell and departed, expecting to see them no more this side of the eternal world. Several months afterwards, two strange young men came into Elbert county, inquiring for Rev. Dozier Thornton, who proved to be the sons of the family above referred to, and who, with their mother and sisters, had, by his visit, all been awakened to a sense of their lost condition as sinners, had been hopefully converted, and had now traveled all the way from North Carolina to seek baptism at the hands of him whose prayer had been answered in their salvation. They were accordingly baptized, and returned homewards rejoicing. For a time, in connection with Thomas Johnson and Littleton Meeks, he acted as a missionary to the Cherokee Indians. A flourishing church, situated on Hightower river, was constituted and kept up among them until their emigration to the West. In this service he endured great deprivations and hardships. Once he and Littleton Meeks lost their way among the mountains, and after traveling until a late hour at night, they were compelled to take up in the woods, without fire or food, and wait for the dawning of the day. They were prevented from closing their eyes in sleep by the barking of the foxes and the howling of wolves. The churches at Dover's creek and Van's creek were raised up under his ministry soon after he came to Georgia, of which he was pastor near forty years with the exception of about twenty months, which he spent in Kentucky. He removed to that State with a view to a permanent residence, but soon became convinced that he was not acting under the guidance of Providence, and returned to his old neighborhood in Elbert county, where he spent the remainder of his life. It is related of him that on one of his journeys to Kentucky he fell in with a family among the mountains, living in a small, fertile valley, which was thickly settled by a most irreligious community. Finding out that he was a preacher, they invited him to stop for the night, promising that they would blow the horn in a certain manner, which would cause the neighbors to collect, when he could preach to them. He was the more willing to comply when he was assured there had not been a sermon preached among them for twelve years. About sunset the horn was accordingly blown, and he had a congregation of about thirty, to whom he dispensed the word. The most of them were much affected and begged him to leave an appointment for his return. He accordingly agreed to preach to them again on a certain evening on his way home. When he did return, however, it was with several other travelers, with whom he was desirous to keep company through the Indian nation, as it was perilous to pass through that region alone. As they would not wait, however, he permitted them to leave him behind. His meeting in the valley of the mountains was one of so much interest, that he concluded to continue waiting upon the Lord several days. He accordingly held a protracted meeting, baptized a goodly number of believers, whom he constituted into a church. With one of their number, who seemed to possess a gift for teaching, he left his Bible and hymn book, admonishing him and his brethren to continue faithful unto death. About a year afterwards, Mr. Thornton, after spending a restless night, rose early one morning and told his wife he must go and see his children whom he had left in the wilderness. The same day he was on the road. When he reached the valley, to his surprise he found the people had erected a comfortable house for the worship of God, and that many others had experienced saving grace through the instrumentality of him with whom he had left his Bible and hymn book. This brother Mr. Thornton ordained, the new converts were baptized, they were all commended to the care of the Good Shepherd, and he bade them farewell, to see their faces no more on earth. He raised eight sons and eleven daughters, all of whom are members of the church except one. Rev. Reuben Thornton, an excellent minister, was one of his children. He departed this life in Franklin county, in this State, in September, 1843, in the ninetieth year of his age.   Vincent Thornton Vincent Redmon Thornton was born in the year 1806, in the neighborhood of Bethesda meeting-house, Green county, Georgia. His father, Redmon Thornton, was a member and a deacon of Bethesda church, and was esteemed by his brethren and the community as a good man and worthy deacon. The neighborhood was at that time rude and unrefined, and, though he received from his father christian instruction, young Thornton grew up a rough and boisterous youth. After a preparatory course of instruction in the schools of the country, he was sent to Franklin college, at Athens, where, however, he did not more than complete the studies of the sophomore class. At college he was not particularly studious, and his boisterous manner gave him a bad name. I have heard him, however, contradict the traditional reports that he had been habitually vicious or mischievous. After leaving college he lived on the plantation with his father, except a few months which he spent in Greensboro [Greensborough] reading medicine in the office of Dr. James Foster. But his tastes and habits equally disinclined him to a professional life, and he returned to the country, where he married and settled on a plantation. The year 1828 was distinguished in Georgia as a period of general revival; and the church at Bethesda, sharing largely in the gracious influences of the spirit, Vincent R. Thornton became a regenerated man, and, having related his experience to the church on the 19th of April, was baptized on the 18th of May of that year. ***[ On a baptismal occasion, during the revival that year, the pastor, Jonathan Davis, was (without knowing it,) timed by a distinguished lawyer, a Presbyterian, according to whose watch over sixty were baptized by Davis in less than fifteen minutes. "At that rate the twelve apostles"this was the comment of the jurist"on the day of Pentecost, would have baptized the whole three thousand in a little over an hour;" and he went on his way unbaptized.] Notwithstanding his youth, he was almost immediately elected and ordained a deacon, and in the fall of the same year was sent as a delegate to the Georgia Association. He was soon licensed to preach, and in the course of two or three years was ordained. Concerning his ordination, rather a singular story is told by Dr. Sherwood. A Presbytery was called by the Bethesda church to ordain Thornton and another young brother. When the Presbytery assembled, objection was made to the ordination of the former, because the brethren were afraid that he was too learned. There was certainly no ground for such an objection. But the ordination did not take place at the time first appointed, though I think the postponement was for a different reason from that assigned by Dr. Sherwood. The brother who was to be ordained with Thornton had given rise to some fear as to his fitness for the ministerial office, and it was thought best for all parties not to proceed until the matter was more fully decided. A few months afterwards Thornton was ordained, and I think the other never was. The revival spirit, of which mention has been made, continued several years, and the ministers in that region of Georgia were indefatigable in labors. Thornton being young, zealous and in easy circumstances, and blessed with a wife who was anxious to assist him as much as possible in his ministerial duties, entered heartily into the work. His missionary journeys, then called "tours of preaching," were numerous, arduous and very successful. He delighted ever afterwards to talk of that period of toil and blessing. These were the forming years of his ministerial character, and his associations and labors at this time developed him into what he was in his riper years. He was much in company with Jesse Mercer, was a favorite of that great man, and learned much from him. Without any of the graces of oratory, as learned in the schools, Thornton was an orator by nature. He spoke with an ease which I have never seen surpassed. His voice was singularly melodious, and had great compass and power. He had the simplicity of a child, and his feelings were both ardent and tender. His fluency was so great that I never saw him at a loss for a word, and though his words appeared to be unstudied, they were selected so well that no study could have made a better choice. He was a man of few books, but first among them was the Bible, and next to it he prized and studied the works of Dr. Gill. As his heart fully received the doctrines of grace, so he had a mind which was able clearly to unfold them. When in the proper frame, (for he was a man of impulse and variable temperament,) he gave those doctrines a form and breathed into them a spirit which showed them to be indeed a gospel of power and life. In one of the preaching tours to which I have referred, a member of the first church he visited, being pleased with his sermon, determined to go with him to his second appointment and return home the next day. But the second sermon pleased him more than the first, and he concluded to go on and see if the third would be as good. He decided it to be better, and he determined to stick to the preacher to the end of the trip, which extended to the borders of Alabama. He declared himself richly paid for his trouble, and though at the end he could not tell which sermon excelled, he declared they were all best. He served a number of churches for a greater or less length of time. Of Smyrna he was pastor four years; Raytown, twenty [twen]-two years, embracing very near the whole period of his ministerial career; Crawfordville [Crawfordsville], six years; Phillips' Mill, twelve years; White Plains, three years; Washington, five years; Madison, ten years; Bethesda, seven years. I should have said pastor "so called," for all his labors were on the once or twice a month schedule. The members of these churches always remembered his services with pleasure, and delighted to have a visit from him. Under his ministry revivals were frequent, and he was very successful in building up the churches to which he preached. Perhaps in Madison his labors were most successful in this respect. When he commenced preaching there, the church was small and feeble, and in the course of ten years they were able to support a settled pastor. When they reached that point he left them, because neither he nor his wife were willing to live in a town. While he was an earnest supporter of missions in general, he took especial interest in the missions to the Indians, and for several years acted as a voluntary and unpaid agent of the Indian Mission Association, (afterwards merged in the Domestic Mission Board of the Southern Baptist Convention.) As has been said, he was in easy circumstances, having inherited a moderate competency from his father, which was increased by some property received with his wife. His churches generally paid him what was considered a liberal salary. In the management of his affairs he was economical and prudent, without being mean and niggardly. At his home he dispensed a liberal farmer-like hospitality, being always glad to receive his friends, and enjoying their society and conversation with rare zest. But he required a conformity to the usages of his household, which to some was a serious impediment to the enjoyment of his hospitality. An instance may be stated in reference to that most excellent and distinguished brother, Dr. A. C. Dayton, author of Theodosia Ernest, etc. The first time he visited Georgia, he came as a Bible agent. After spending a day or two at Penfield, he was advised to go to Thornton's, who could give him full information in regard to the churches in Burke and Jefferson counties. Thornton received him gladly, and enjoyed his society. But at eight o'clock he had worship and went to bed, dismissing Dayton in about these words, "Brother Dayton, you can go to your room up stairs, where you shall have fire and candles, but I always go to bed at eight." Theodosia went to his room well enough pleased with his part of the arrangement and sat up pretty late writing. What was his horror, however, to be disturbed next morning by a servant coming in at four o'clock to make a fire, summoning him to prayers and breakfast. About two months afterwards, having finished his tour in the lower counties, Dayton again visited Thornton, was again gladly welcomed and kindly entertained, and was once more sent to bed at eight o'clock and called up at four. That day, a little after sunrise, as good brother Davis, of Greensboro', (whose house was a free Baptist hotel,) was going to breakfast, he heard a call at the gate. It was from Dr. Dayton, who had come nine miles from Thornton on one of the coldest winter mornings. "Brother Dayton, I am glad to see you. Breakfast is just ready; come in and eat with us." "Well," replied Dayton, "I ate breakfast last night at brother Thornton's, but I'll take a little more, as it's morning now." Dayton never went to Thornton's again, though the latter never knew that it was his anti-lucan repast that drove him off. Thornton's health was usually good, even to robustness. In person, he was rather below the ordinary height, stout and built for strength, and he early became corpulent. In November, 1854, he had a paralytic stroke, which attacked him soon after preaching at White Plains. From this attack he never fully recovered. Though he soon got able to go about, he never regained his former distinct utterance, and never more undertook to preach. He continued, however, to labor in the Master's cause, and became the faithful, zealous and efficient superintendent of the Sunday-school at Phillips' Mill, where he had been the revered and eloquent pastor. It was a most affecting sight to see the profound preacher, upon whose lips large congregations had so often hung, now devoting himself, with painful and labored and often indistinct articulation, to the instruction of children. Yet, even thus, he was doing good and magnifying his office. Stricken and afflicted as he was, he was more deeply seated in the affections of his brethren than when he preached with the greatest power. There was a pathos in his broken utterance and an eloquence in his tottering form that was never felt when his words flowed most sweetly, and his person swelled with the majesty of his sublimest conceptions. ***[The last time he met with the Board of Trustees of Mercer University will never be forgotten by those who were present. As he entered the room, the members simultaneously rose to their feet and pressed around him, endeavoring in vain to restrain their tears. It was the last time some of us ever saw him.] - Note by Jesse Harrison A second paralytic stroke in April, 1856, closed his useful life. He died the day after the attack, without having been able to speak. Once he tried to say something to his wife, but failed. A pencil was put in his hand, but he could not use it, and the dying thought is known only to God. Was it a farewell token of affection to those he loved so well? Was it a last testimonial to that sovereign grace, whose fullness he was so soon to enjoy? For months he had known that his life hung by a thread, and, expecting that his death would be sudden, he lived daily watching for the Master's call Rev. N. M. Crawford. I saw him twice within a short time before his death, and on both occasions he requested me to preach at his funeral, and made known to me the text he desired me to use. It was characteristic both of his theology and his experience: "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day:" 2d Timothy, i. 12. He directed his grave to be covered by a plain slab, inscribed only with his name and the simple expression of his confidence in Him whom he believed: "I shall rise again." At the next session of the Georgia Association the following mention was made of him by the committee on deceased ministers, the report being written by H. H. Tucker, D. D., then President of Mercer University: "Endowed by nature with a mind of remarkable power, he had enriched it with large stores of that knowledge which is above all knowledge most useful to a preacher of the gospel. If his intellectual endowments were not varied, they were certainly profound. Some one has remarked, that 'a man of one book is always to be dreaded.' If thorough acquaintance with a human production so arms a man for the conflicts of life, what must be the power of him whose one book is the Bible? Brother Thornton was emphatically a man of the Bible. Few other books claimed his attention; yet he had one other favorite. The writings of the learned John Gill were his constant study. Perhaps few men have ever made themselves so thoroughly familiar with the voluminous works of that author as the subject of this notice. As might be inferred from what has just been stated, brother Thornton was a zealous advocate of the precious doctrines of grace. There are those who love these doctrines, but who preach them in a form half disguised, as if to apologize for what some are pleased to call their severity. Brother Thornton preached them boldly. The most startling issues to which they give rise he did not avoid, nor half avoid, but stated them fully and fearlessly, and met them with surprising ability and ease. Perhaps the most remarkable feature in his preaching was the apparently effortless manner in which he explained and defended, with irresistible argument, the great doctrines of the cross. He has gone to his reward, but we dare to believe that he has not changed his theology. Grace was his theme while among us, and grace is his theme now that he is among the angels." Fine as this eulogy is, its best quality is its truth. If Thornton had always, or generally, been in private what he so generally was in the pulpit, it would have been impossible to overstate his power for good; but, unfortunately, he was not so. His character was not round, but full of points, and, unhappily, evil was often prominent. As before said, he was often rude and coarse, frequently light, and sometimes petulant. He was firm even to obstinacy, and sometimes exhibited this disposition on light and improper occasions. Mr. Mercer was, perhaps, the originator of a saying which became proverbial. On one occasion, when Thornton had announced his position, (an unwelcome one to some of the brethren, who wished to remonstrate with him,) Mr. Mercer overruled them, and said, "Brother Vince has got his mule in him, and it is not worth while to say anything to him." But, after all, from an intimate acquaintance with the men, I am convinced that Thornton was not a whit more obstinate than several of his compeers, who escaped the reproval, and frequently joined with others in speaking of "brother Vince's mule." They had more of the suaviter in modo, but just as immovable in fixedness of purpose. Yet, with all his foibles, faults and eccentricities, every one had confidence in Thornton's piety, and was willing to make allowance for the perversities of his nature and the defects of his training; for, through all was seen the depth of that work of grace which so often and so richly cropped out above the defects of his earthly nature. I have spoken of his occasional coarseness, yet I have seen him frequently in the presence of ladies, and never have I observed in him, at such times, any deportment unbecoming a gentleman in the most refined society. Mingled with his other elements, he had a native regard for the feelings of others, which led him to avoid what he believed would be offensive. I have never known a man in whom so many opposite qualities contended for mastery. It is said that, to find out a man's true character, you should travel with him. If this is true, Thornton stood the test admirably. I took several journeys with him, both in public and private conveyances, and I never traveled with a more pleasant companion. He was always willing to conform to the wishes of his fellow-travelers, and if, at any time, he had a preference, after stating the grounds of it, he would leave the decision to the others. He had an unfailing fund of anecdote, grave and gay, pathetic and humorous, to beguile the tedium of the road, and not unfrequently the full gushes of his deep religious experience would enrich the hearer. A few personal reminiscences and anecdotes may be of use in illustrating his many sided character: "I saw, for the first time, Vince Thornton, (as he was then called, and continued familiarly to be called to the day of his death) when he was in college in 1822. I was then but eleven years old, and being timid and shy, was very unfavorably impressed by his rude and boisterous sporting. I did not see him again till the summer of 1843, two months after I united with the church at Antioch, in Oglethorpe county. A general meeting brought Thornton there. I was very powerfully attracted by the excellence of his sermons. From that time our intercourse was frequent and our friendship uninterrupted. At that meeting an incident occurred illustrating one of his peculiar traits. One day, Jonathan Davis, then in the zenith of his power and popularity, had preached a most impressive sermon on the text, 'Knowing the terror of the Lord, we persuade men.' After that sermon, the pastor, B. M. Sanders, exhorted and invited mourners to come forward. Thirty or forty presented themselves. Recess was taken for dinner, and Thornton was appointed to preach in the afternoon. He tried to beg off, but of course Sanders held him to the appointment. He took for his text, 'Who shall lay anything to the charge of God's elect?' His first words were, "God has an elect people," and then went on to preach on the doctrine of election, a sermon, as I thought, of unsurpassed ability. At its conclusion, brother Sanders exhorted again, but it required much effort to get only five or six to come forward. As Thornton came out of the church, he said to a friend, 'I told you how it would be; I knew I would put out all of Jonathan's fire.' In fact we had reason to believe that he selected his theme because he suspected that the fire of the morning had been, as he said, 'all foxfire.' "Fifteen months afterwards, I was brought into collision with Thornton at the Association, held that year at Antioch. He held the appointment as preacher of the missionary sermon. The difficulties which, six months afterwards, led to the organization of the Southern Baptist Convention were then approaching a crisis. Thornton rose in the body, on Saturday morning, and after graphically explaining the condition of things, and predicting the coming rupture, emphatically expressed the opinion that no money could be raised to be sent to the Northern [Nothern] board, and moved that the missionary sermon be dispensed with. The Association remained silent, and the moderator was about to put the vote, when I, though one of the youngest, and personally acquainted with but few of the members, rose and made a short but warm speech in opposition to the motion. Brother Stocks and others followed on the same side, and the motion failed. Thornton, however, was excused from preaching. W. T. Brantly was appointed in his place, and succeeded in spite of the predictions, and, probably, partly in consequence of them, in obtaining a very large collection. After the session in which the vote was taken, I was surprised at being approached by several brethren who thanked me for my course, particularly as they said, no other member would have dared to oppose Thornton. We staid together that night and occupied the same room, and he was most cordial in his bearing towards me. This is worthy of notice merely because he was considered by some impatient of opposition. "Some years afterwards, he floored me in the Association about as badly as I did him in the foregoing instance. I had made a motion in which I felt great interest. Some opposition was made, but it was evident that the body was with me. Thornton, who was moderator, waited till the debate appeared to be closed, and then, instead of putting the vote, he left the chair and made a speech in opposition to my motion. I saw that the effect was instant and decided, and though I made the best fight I could, my motion was lost. I regretted the result, but thought no more about it. During the recess for dinner, a brother told me that Thornton was looking for me, and presently I met him. He wanted, he said, to apologize for his interference, and to express the hope that I would not be hurt with him. Of course I replied that no apology was needed, when no offense had been intended or received. But I mention the incident as showing his tenderness towards the feelings of those whom he liked. "Riding in a carriage with him and J. Q. West, after the Association at Warrenton, in 1850, had adjourned, driving rapidly, we passed the blackest negro, I think, I ever saw, glossy, jet black, making a perfect contrast with his ivory teeth. As usual, on the breaking up of public meetings, we were in a jovial mood. Thornton, who saw the negro first, was affected by his ludicrous appearance, and addressed him with a boisterous laugh, calling him 'snow-ball.' Sitting where I was, I could see the poor negro was mortified, and I immediately said, 'Brother Thornton, you ought not to have spoken to the negro in that way. You have hurt his feelings, which, perhaps are as tender as either of ours.' He sobered down at once: 'Well,' said he, 'it was wrong, I am sorry for it; and, if I could meet him again, I would ask his pardon.' And so he would, in all honesty and humility. Indeed, I have never known any one who received reproof more kindly than Thornton, when administered in kindness. "I will mention one incident, illustrative of his conscientiousness and fixedness of purpose. Like most of our ministers, he was in the habit of smoking. While preaching to the church in Madison, he staid one night with the family of Dr. J. The doctor was not at that time a member of the church, but his wife was regarded as one of the best women in the community. After dinner, knowing that the doctor, who was absent, smoked, asked the lady for a segar. There were none in the house, and the minister went to his room. A few minutes afterwards a servant knocked at the door, and coming in, handed him a dozen segars neatly rolled up in brown paper. Upon inquiry, it was found that the mistress had sent the servant to the grocery, Sunday as it was, to buy the segars for her much-loved pastor. The conviction at once crossed his mind that, through a desire to accommodate his taste for, at best, a useless luxury, a good sister had been induced to give her countenance to a desecration of the Lord's day, and he determined that he would never smoke again. The segars, unopened, were laid on the dressing table, and left there; and Thornton used tobacco no more. "At one of his regular appointments, he had preached (no unusual thing with him,) a sermon full of the strong meat of the gospel. Some one reported it, of course very imperfectly and probably incorrectly, to the Methodist preacher in charge at the place, and it was soon whispered around that next Sunday the preacher would answer Thornton's sermon. Preach he did, and commented on the 'Baptist doctrine' with all his power, though he was far inferior in talent to the Baptist. Of course it was taken for granted that Thornton would reply. A week of excitement followed, and the town was all agog for a hot theological discussion. When the Baptist pastor arrived Saturday evening, the brother with whom he put up reported what had occurred, and told him it was expected he would reply to the Methodist preacher the next day. Thornton said nothing. The next morning the church was crowded, and every one was full of expectation to see how a man of Thornton's known ability, and somewhat irascible temper, would meet the unprovoked attack made upon him in his absence. After going through the usual preliminary service, the preacher quietly took his text, "'Remember the Sabbath day to keep it holy.'" Never was a congregation more disappointed, never were a people more reproved, never the brethren better pleased! The Methodist preacher was conquered, and nobody ever again spoke of his onslaught but to laugh at it. Thornton's sermons were not attacked again in that place. "In the early history of Mercer University, there occurred a difficulty between the President, Otis Smith, and the "Resident board" of trustees, (afterwards substituted by the Prudential Committee,) of which B. M. Sanders was chairman. Thornton sustained Smith, who was a connexion by marriage and an intimate personal friend. The strife was bitter and protracted. The result was that Smith left the institution, and Thornton, in disgust, resigned his seat both in the board of trustees and the executive committee of the Convention. The alienation between him and Sanders was complete, and continued several years. At length Thornton was re-elected both to the trusteeship and the committee. Gradually he and Sanders resumed their personal intercourse, and the old wound was healed. Soon afterwards, Sanders was prostrated by the disease of which he lingered until his death. During his illness, Thornton one day said to me, 'I can never be sufficiently grateful that brother Sanders and myself have become reconciled, for if he had died while we were alienated from each other, I should never have forgiven myself for allowing so good a man to die without being my friend.' "Thornton was destitute of ambition. Instead of seeking, he shunned, 'pre-eminence.' He was several times, against his will, elected moderator of the Georgia Association. The first time he seriously offended his friends by his speech on taking the chair. He began by saying most ungraciously, 'Brethren, I do not thank you for the office, for I do not want it;' and then there was nothing in the few remarks that followed, or in his manner, to take away the sting. But, at the close of the meeting he reinstated himself by his few words of farewell. He said, 'Brethren, when you elected me your moderator, I did not thank you; but I thank you now; not that I value the office, but the kindness and affection and confidence, which prompted you to vote for me, are to my heart above all price.' And he spoke to them in a strain of tenderness which melted all hearts. "Thornton was not a student. His sermons for the most part were studied while riding on his plantation or to his appointments. In this way he had the analysis and the train of argument firmly fixed in his mind; but, for the filling up and the clothing of the thought in words, he relied much on the inspiration of the hour of preaching. But that rarely failed him; never in my hearing. His sermons (for I have heard him preach more than once on the same text,) on 'Who shall lay anything to the charge of God's elect,' and on Romans viii. 2, preached at the Georgia Baptist Convention, at Griffin, in 1848, were fair specimens of his preaching. "What he was as a preacher, his contemporaries know and appreciate, but posterity will have no other memorial of him than may be found in the imperfect accounts that his brethren may leave, for he wrote nothing. I do not think that he ever wrote an article even for the periodical press. Various causes conspired to produce in him a disinclination to write, but perhaps the strongest was a natural indolence, which inclined him to take his ease, except where action seemed to promise some definite result. If he had taken pains to cultivate the art of writing, I believe his written style would have equalled what Dr. Tucker so happily calls 'the apparently effortless manner' of his preaching. But as he did not take the necessary pains, it is, perhaps, fortunate that he wrote nothing, for he has left nothing to impeach the universal testimony of the generation that knew him, who, with one voice, pronounce him unsurpassed as a preacher among the men of his day. For myself, whenever I recall the sermons I have heard him preach, I think of Luke's description of Apollos: 'An eloquent man, and mighty in the scriptures.'"   Jesse Travis September 29, 1794 - January, 1836 Was born in Warren county, in this State, September 29th, 1794, and joined the church at the age of fourteen. He resided in Alabama several years, where he was ordained a deacon. In 1829 he was set apart to the ministry at Sharon church, Henry county, where he was pastor several years. He was at times a most powerful preacher, and spake as with the "Holy Ghost sent down from heaven." His conversational powers were of the highest order, and he used them on all occasions for good. He boldly opposed the unwarrantable measures of the Flint River Association in 1830 and 1831, etc., infringing upon the rights of the churches. He was a man of retiring manners, and from his unpretending demeanor and appearance one would hardly have taken him for a talented man. Hence, many were greatly and happily surprised when he became warm in the delivery of his message. He was a christian of unbounded benevolence. At an early period of life he heard Luther Rice on the mission cause, then on his first tour through the United States. Though from hearsay Mr. Travis was strongly prejudiced, yet he hired a horse and rode some twenty miles to meeting, resolved all the way that he would not give one cent. His mind was enlightened, however, and having thrown in all his money, he had to borrow from a friend to bear his expenses home. During the session of the Baptist State Convention in 1833, an urgent appeal being made for aid in behalf of an object upon which the heart of Mr. Travis was much set, he gave all he had and borrowed that he might give more. Rev. Jesse Mercer passed a night with him on his way home, and voluntarily handed the good man an amount larger than all he had contributed during the session. His means were small, but his heart swelled with a charity as large as the world. He made it a matter of conscience to converse personally with his fellow mortals about the interests of their souls. In passing from one of his meetings on a Sunday evening, he fell in with a man who had been spending the Sabbath otherwise than in attendance on the sanctuary. They rode together only a mile or two. This brief period was used to press the subject of religion on the attention of his fellow traveler. The Lord sanctified the truth, and a few months afterwards the author baptized that man, who dated his conviction from the conversation alluded to. In company with the writer, he made his last trip, and then went home and died. Having stopped at an inn for dinner, the lady of the house was induced to listen to the pious exhortation of the stranger, and after prayer by Mr. Travis, followed us to the door, with the earnest request "that her case should always be remembered at the throne of grace." His case, during a long and painful illness, excited the sympathies of his brethren far and near, especially in the Central Association, with which he was connected. Their kindness mitigated his sufferings, and their liberality supplied his wants. Understanding that he had became somewhat involved during his protracted sickness, his brethren voluntarily and without his knowledge made up an amount sufficient to meet all his liabilities. In the most delicate manner was this contribution conveyed to him only a few days before his death. He received it in the spirit in which it was tendered. His death, which was in correspondence with his character and life, took place in January, 1836. Thomas C. Trice Departed this life at his residence in Pike county, Alabama, on the 3d day of July, A. D., 1866, Elder Thomas Calvin Trice, aged fifty eight years, three months and one day. He was born in Orange county, North Carolina, and was married, on his arrival at manhood, to Miss S. H. White, daughter of William H. White, of Wade county, in said last mentioned State. He was hopefully converted to the religion of Jesus Christ and joined the Baptist church in 1828, and exemplified the beauties of our holy religion during the balance of his eventful life. Soon after his conversion, he commenced preaching the gospel, and continued warning his fellow man, "shunning not to proclaim the whole counsel of God." In the year 1832, he moved to the State of Georgia, Jasper county, and from thence to Pike county, Georgia, in the year 1839, where he resided until he moved to Pike county, Alabama, in the year 1864, where he died. For many years he represented his county in the Georgia State Legislature, where he distinguished himself as one of the working men of the body, and commanded the respect of his co-laborers for his sterling good sense and faithful discharge of duty. So, in every relation of life, he was never known to occupy an equivocal position. In politics, he was an old line Whig and States Rights man, and in the recent struggle for independence, he was uncompromisingly Southern. As a citizen, he was written down by all as an eminently useful man; as a neighbor, kind and obliging; as a friend, steadfast and trusty; and in the endearing relation of husband and father, none can so well appreciate his superior excellency of character as his heart broken widow and sorrow stricken children. While he thus stood in the various relations of life, in nothing did the cardinal virtues shine forth so much as in his church actions, and here we must be permitted to refer to his course during the unfortunate division which took place amongst the Southern Baptist churches in the years 1836, 1837 and 1838. When the division occurred, he took sides with what is known as the "Hardshell" or "Primitive" Baptists, and for many years indeed, up to a short time of his death, he held communion with this portion of the church. It were needless to recount the causes operating on his mind and influencing his course. But, in his last days, it is certain that this great and good man could not sanction what he considered flagrant errors of the anti-Mission Baptists, such as re-baptism, and the manifest departure of many of his brethren from the true principles of the gospel, both in faith and practice, as held by the church from the days of the Apostles until now. Hence, he sought communion with the regular Baptist church, and was cordially received into Spring Hill (missionary) Baptist church some time before his death. It is due to his memory to state that he did not love his anti-Mission Baptist brethren less, but the cause of Christ more, which influenced him to join those who believe it to be their duty to "preach the gospel to every creature," so far as they can. Let no one say he changed his religion in his latter days. This would be a gross misrepresentation of a good man. He only came back to the original church of his first choice, who rigidly adhere to the ancient landmarks, and with whom he could exercise liberty of conscience, and it is needless to tell the present generation how dear this privilege is to the regular Baptists. As a consistent and well beloved member of the regular Baptist church, and faithful preacher of the cross of Christ, he closed his mortal career. Much bodily pain and suffering (the consequence of protracted labor as a minister of Jesus,) he was called upon to endure by the Master in his last days. These he bore with christian resignation and fortitude, and spoke of his dissolution as an event to be devoutly wished rather than dreaded. Not believing in funeral sermons, as held by Roman Catholics and their descendants, still he desired that one of his faithful brother preachers--his pastor--should preach a sermon on the occasion of his death, selecting the text a few days before his death. Truly, this good man has fought a good fight has finished his course and no one who intimately knew him in life will doubt that he has entered upon that life of happiness and joy which is promised to all those who die in the Lord. "Henceforth," from the day of his death, he is ever happy. It might not be amiss to say that, in consequence of his beloved Baptistic views, and his freedom from prejudice and superstition, that many of his anti-Mission Baptist brethren suspected him of being a Mason. In this they were very much mistaken. He never was a Mason until a few short months before his death; and in the full vigor of his intellect, greatly above mediocrity, he united himself to this Order, and their tenets met his entire approval. The only regrets he ever expressed, after becoming acquainted with Masonry, was that he did not attach himself to the Lodge at an earlier day. ©2007 - 2009 Genealogy Trails