THERE are, at present, four Associations wholly in this State, viz. the Charleston, the Bethel, the Saluda, and the Edgefield; and two others, viz. the Broad-river and Savannah-river, which are partly in South-Carolina and partly in the adjoining States. The Broad-river is in the northwest corner of the State, and a few of the churches are in North-Carolina. The Savannah-river is composed of churches which are situated in the southeast parts of South-Carolina and the neighboring parts of the State of Georgia.

The history of each of these bodies will be given in their proper order.

From the first settlement of the Baptists in this Province in 1683, there have always been a number of respectable characters of the society, but their numbers increased very slowly for a great number of years, insomuch that in 1751, when the Charleston Association was formed, there were but four churches, and these not very large, to compose it. Soon after this period, Baptist sentiments began more rapidly to prevail. A number of churches were, in a few years, formed from the old ones, or raised up on new ground, in their vicinities, and united in Association with them. About the year 1760, the Separate Baptists from North-Carolina began their evangelical exertions in the upper parts of the State, where their sentiments took a rapid spread, and a number of large churches were soon gathered. And in 21 years after the formation of the Charleston Association, viz. in 1772, there were, in South-Carolina, according to Morgan Edwards’s account, who then visited the country,20 churches including the Separates, in which were 16 ordained ministers,21 exhorters or licensed preachers, and almost 1100 communicants. And these churches had erected for their use upwards of 40 meeting-houses, as some of them were large and consisted of a number of branches. There were, at the same time, in this State, three churches of the Tunker and one of the General Baptists; in all of which, however, there were but a little more than 100 communicants. But for 34 years subsequent to the last mentioned date, the Baptists increased in this State in a much greater proportion; for it appears by a statement furnished by Dr. Furman, of Charleston, in 1806, that there were then in South-Carolina, of the Calvinistick Associated Baptists, about 130 churches, in which were about 100 ministers, and 10,500 communicants.

The history of the Baptists in South-Carolina naturally divides itself into two branches; and in pursuing it, we shall, in the first place, relate the affairs of those who emigrated hither from other parts, in the early settlement of the province, who settled along the sea-coast, and in the lower parts of the State, and from whom have originated most of the churches in these regions. We shall, in the second place, take notice of those who were at first, and for a number of years, called Separates, who settled in the middle and upper parts of the country, from whom have sprung a major part of the Baptists now in the State.

Of the early settlers of South-Carolina, a considerable proportion were Baptists. They came in separate colonies, about the year 1683, partly from the west of England, and partly from Piscataway in the District of Maine. Those from England, came with Lord Cardross and a Mr. Blake, whose wife and her mother, Lady Axtell, were Baptist members, and settled, some about Ashley and Cooper rivers, and others about the mouth of the river Edisto. Those from the District of Maine were led hither by Reverend William Screven, who, with a considerable number of his brethren, fled from the persecuting rage of the New-England Pedobaptists, and settled on Cooper-river, at a place called Summerton, 1 at no great distance from the place where Charleston now stands.

Here this company were formed into a church by Mr. Screven, who became their pastor. The names of the constituents are said to have been the Screvens, the Atwells, the Bulleins, the Elliots, the Ravens, the Bakers, the Barkers, the Blakes, the Childs, the Caters, the Whitakers, the Bryants, the Butlers, the Chapmans, etc. It appears pretty evident, that the Baptists from Old and New England, arrived in South-Carolina about the same time; but it is suggested by Mr. Edwards, that those from Piscataway settled here first, and had formed the church before their brethren from England arrived, 2 and that the small body which had been formed, received considerable additions on their arrival.

Before the year 1693, most of the members had removed from Summerton towards the neck, on which Charleston is built, which made it necessary to remove the seat of the church to the town. They held their worship on their removal at the house of one William Chapman, in King-street, until they raised a temporary building in the same street, which they occupied but a short time. In 1699, they erected a brick meeting, house, on the same lot with the parsonage-house, in Church-street, which was demolished in 1808, having been some time in a ruinous condition. The building at present occupied by them, is a commodious brick edifice, 59 feet by 42, and was erected in 1746. Its erection was owing to a singular interference of the Provincial Legislature. A party had drawn off some years before, and formed a church upon the sentiments of the General Baptists, the history of which will be given in its proper place. The lot on which the meeting and parsonage houses had been erected, was given by William Elliot, whose son was now a leading man among the General Baptists. In 1745, the trustees, to whom the above lot had been given being all dead, without conveying the trust to others, the church, for the purpose of securing their property, and preventing disputes which might arise, now presented a petition to the General Assembly, signed by 17 persons, praying that trustees might be appointed by Government. The General Baptists had, at that time, a minister of learning and abilities, whose name was Haywood. The minister of the Particular Baptists (the original church) was Mr. Simmons, generally respected as a good man, but then in his dotage, and under the influence of his son-in-law Dr. Dale, a man of intrigue and a friend of Mr. Haywood. By the Doctor’s means a misunderstanding had taken place between Mr. Simmons and his church; in consequence of which, Mr. Simmons was suspended from the exercise of his office, and the doors of the house of worship shut against him; but a small party forced the doors, and introduced him by violence into the pulpit. This was the situation of affairs when the petition was presented; it was, therefore, soon followed by a counter petition from Mr. Simmons and Mr. Gracia, a deacon, praying that the Legislature would not permit the church, whom they styled a party, to deprive Mr. Simmons of his pastoral office and living. A bill was, therefore, brought in, to revive the trust of the lot and buildings in question, by the Assembly, and trustees were appointed, some of, whom were of Mr. Haywood’s congregation; Mr. Gracia was also one. The Particular Baptists then remonstrated, and prayed that none might be appointed as trustees, but such as were in communion with them and governed by their rules, declaring the church under Mr. Haywood to be in no connection with them. They produced evidence to prove, that the original church were Calvinists, and that Mr.

Elliot was professedly the same at the time of the donation, and many years afterwards. The Assembly finally passed a law to confirm the donation in the hands of the trustees first nominated in the bill; and in a clause of the law they say, “that as the General Baptists are Antipedobaptists as well as the Particular Baptists, they shall have equal right in the said property.” Thus the General Baptists, taking occasion from the dispute between the Particular Baptists and their minister, and making him subservient to their purpose, were, by an act of the Legislature, put in possession of a property, to which, it does not appear, they ever made a previous claim. After Mr. Simmons’s death, Mr. Gracia and a few others, who countenanced his opposition, confessed their fault, and were again united to the original body.

This determination of the Assembly bears date May 25, 1745. Thus they went on until Oct. 9, 1758, when both parties agreed that the General Baptists should have the sole use of the meeting-house, and the Particular Baptists the sole use of the parsonage, which (said Mr. Edwards in 1772) is the present posture of their affairs, and suits the latter well enough, as they had been obliged in 1746 to build another place of worship.

In 1787, this church recovered peaceable possession of the whole property, and has held it ever since. In 1801, the City Council having an idea that one half of it had become public property, in consequence of the General Baptists being extinct, took measures for securing it for the benefit of the Orphan-House. But upon hearing a committee of the church, who substantiated their title, by an exhibition of authentick records, the Council gave up their claim, and officially confirmed the right of the church; which acknowledgment was entered on the public records of the State.

It has already been stated that William Screven was the founder and first pastor of this ancient and respectable church. He was a native of England, where he was born about the year 1629. When he settled at Piscataway, cannot be ascertained. An account of the sufferings which he and his brethren endured in that place, and which drove them to seek an asylum in the more tranquil regions of the south, may be found in the history of the District of Maine. In Piscataway he married Bridget Cutts, by whom he had children, Samuel, Mercy, Sarah, Bridget, Elizabeth, Robert, Permenas, Joshua, William, Joseph, and Elisha. But little can be learnt of the history of this numerous family; but it is known that the posterity of this venerable progenitor, although mostly under other names, has been and continues to be respectable, and considerably numerous. The late Colonel Thomas Screven, an influential man in the Baptist society in Charleston, and Reverend Charles O. Screven, of Sunbury, Georgia, are amongst the number. Mr. Screven, though not a classical, was a good English scholar, and was eminent for piety and usefulness. After his removal to South- Carolina, the Baptist church in Boston, of which he had been a member, being destitute, sent for him to be their pastor. His answer, dated June, 1707, contains this passage: “Our minister, who came from England, is dead, and I can by no means be spared. It is a great loss and a great disappointment; but the will of the Lord is done.” Aug. 6, 1708, he wrote to them as follows: “Our society are for the most part in health, and I hope thriving in grace. We are 90 in all.” He wrote “An Ornament for Church Members,” which was printed after his death. One passage of which runs thus: “And now for a close of all, (my dear brethren and sisters, whom God hath made me, poor unworthy me, an instrument of gathering and settling in the faith and order of the gospel) my request is, that you, as speedily as possible, supply yourselves with an able and faithful minister. Be sureyou take care that the person be orthodox in faith, and of blameless life, and does own the confession of faith put forth by our brethren in London in 1689,” etc.

In the latter part of his life, Mr. Screven removed to Georgetown, about miles to the north of Charleston, where he died in peace in 1713, having arrived to the good old age of 84 years. He is said to have been the original proprietor of the land, on which Georgetown is built.

After the death of its first pastor, the Charleston church underwent a number of changes, as to numbers and harmony. His successors in office were Messrs. Peart and Simmons. Previous, however, to the settlement of the first of them, Mr. White and others preached occasionally with them.

Reverend William Peart came hither an ordained minister, but from what place I cannot learn, about the year 1717, and continued the pastor of the church, until he died in 1728. He married Sarah, widow of Paul Grimball, but had no children. She afterwards married a Mr. Smith, and under that name gave a legacy to the first Baptist church in Philadelphia, of about 900 dollars. Mr. Peart’s successor was Reverend Thomas Simmons, who was born in England, but came to Charleston from Pennsylvania, where he had been ordained. His father gave him an academical education, and then bound him to the carpenter’s business, which he did not like. He, therefore, came to America, that he might be free to follow his inclination, which was towards the ministry. He had two children, Thomas and Hannah. The son died childless; the daughter married Dr. Thomas Dale, and had many children, who removed to England after their father’s death.

Mr. Simmons published one piece, entitled: “Some Queries concerning the Operations of the Holy Spirit, answered.” Under his ministry, the church passed through a series of trials, occasioned by the schism and encroachments of the General Baptists, and by disputes among themselves; and towards the close of it, was reduced to the verge of extinction, there remaining but one man and two women, who were communicants. But when Mr. Whitefield first visited Charleston, there was a great revival under his ministry, and this church sharing largely in its salutary influences, soon received the addition of about a hundred members. Mr. Simmons died January 31, 1747, and was succeeded by Reverend Oliver Hart. His settlement in Charleston was an important event to the South- Carolina churches. His unexpected arrival, while the church was destitute of a supply, and immediately after the death of the excellent Mr. Chanler, who had occasionally officiated for them since Mr.

Simmons’s death, was believed to have been directed by a special providence in their layout. He undertook the pastoral office with much seriousness, and soon entered on an extensive field of usefulness. His ardent piety and active philanthropy, his discriminating mind, and persuasive address, raised him high in the esteem of the public, and gave him a distinguished claim to the affections of his brethren. (For an interesting account of Mr. Hart, see his biography.)

Mr. Hart having, for his safety, retired to New-Jersey at the beginning of the American war, this church was for many years destitute of a pastor.

But in 1787, it had the felicity to settle among them Reverend Richard Furman, D.D. who yet continues their much-esteemed and affectionate pastor.

Dr. Furman was born at Esopus, on the Hudson-river, in the State of New-York, about 1748: 3 his extensive and successful exertions for the benefit of his own church, of the Baptist interest in South-Carolina, and the cause of Zion generally, will furnish interesting articles for some future biographer; but pursuant to the maxims we have adopted respecting the living, they cannot here be minutely detailed.

The Charleston church has now (1813) existed 130 years, and is among the largest in South-Carolina. It is remarkable for its hospitality to visiting brethren, and its abundant charities to those who are in necessitous circumstances.

ASHLEY RIVER THIS was the second church which was formed in South-Carolina. From about the time the Baptists first settled in this vicinity, they had stood connected with the Charleston church, as a branch of that body. But on May 24, 1736, the members here, to the number of twenty.eight, were constituted into a distinct church by a special covenant, under the pastoral care of Reverend Isaac Chanler. The constituents were Isaac Chanler, pastor, William Cater, John Bullein, Richard Bedon, Jr., Benjamin Child, John Sheppard, Jr., Charles Barker, Charles Filben, Francis Sheppard, Alexander Sheppard, Jacob Bradwell, John Angell, Thomas Ramsay, Richard Bedon, Sr., Sarah Baker, Mary Cater, Susannah Brad-well, Christiana Brown, Ann Maam, Elizabeth Chanler, Elizabeth Bullein, Joyel Griffin, Elizabeth Bedon, Elizabeth Salter, Susannah Baker, Elizabeth Marrion, Mary Sheppard, and Ann Peacock.

Mr. Chanler was born at Bristol, England, 1701; came to Ashley-river about 1733, and continued the much-esteemed pastor of this church, until he died, Nov. 30, 1749, in the 49th year of his age. Mr. Chanler was a man of distinguished talents, piety and usefulness. He was the author of a treatise in small quarto, esteemed an able defense of the Calvinistick doctrines, and entitled “The Doctrines of Glorious Grace unfolded, defended, and practically improved.” He also published a “Treatise on Original Sin,” and a Sermon on the death of Reverend William Tilly. The late Isaac Chanler, M.D. was his son.

Reverend John Stephens succeeded Mr. Chanler. He was born on Staten- Island, in the State and near the city of New-York. Of his early life, I can learn no more, than that he settled first at Horse-Neck, in Connecticut, where he gathered a little church in 1747, having been ordained at Oyster Bay, on Long, lsland, the same year. He came to Ashley-river in the month of May, 1750, and shortly after was invested with the pastoral care of the church. In this office Mr. Stephens continued with high reputation, for a number of years; but by an unhappy fondness for strong drink, he was obliged to quit both the church and ministry in 1769. 4 From this dreadful fall he never fully recovered, but professed and was believed to be penitent, and was improperly admitted again to preach. He died suddenly at Black-river in 1785. The defection of Mr. Stephens was a circumstance peculiarly painful to the friends of Zion, and happened about the time Mr.

Bedgegood, another celebrated minister, was disowned for a crime which will be mentioned in the history of the Welsh Neck church. From this period the Ashley-river church declined, and in the revolutionary war became extinct. Its property, consisting of the lot on which the house of worship was built, about fourteen miles from Charleston, a valuable parsonage, church plate, several negroes, and some hundred pounds in fund, were seized by a sacrilegious individual, and converted to his own use.

EWHAW CHURCH The Welsh Neck church, as to its constitution, is older than the Ewhaw; but as this originated from the Charleston church, we shall give its history first.

The foundation of the Ewhaw church was laid in the year 1683, when, it is said, that some Baptists from England, in company with those who settled at Ashley-river, and founded Charleston church, arrived here with the lord Cardross. They were visited by Mr. Screven and the succeeding ministers of Charleston, until God raised up a minister among themselves, whose name was William Tilly. The names of the original emigrants were William Fry, Thomas Grimball, Providence Grimball, Ephraim Mikill, Joseph Sealy, Joseph Perminter, Isaac Perminter, Thomas Perminter, and some others, whose names are not known. These persons settled on Edisto- Island, where was the seat and center of the community, which stood as a branch of the Charleston church. About forty years after this settlement was made, the Baptist families here began to remove their habitations, some to Port-Royal, an island to the south of Edisto, on which the town of Beaufort now stands, and others to Ewhaw, otherwise called Indian- Island. But the brethren who went to Port-Royal soon followed those who had gone to Ewhaw, and by this means the seat of this body was removed from Edisto to the place where it now is.

This church has built three meeting-houses. The first was erected on the island of Edisto, in 1726; for before this time they met in a common meeting-house, which they were turned out of in 1722,:, by their overbearing brethren, the Presbyterians. The meeting-house at Ewhaw, which is 36 feet by 3O, was built in 1751; and it so happened, that as soon as it was finished, Mr. George Whitefield came along, and preached in it for the first time. Besides these, they built a house at Hilton Head, on the island, about 18 miles off, where was formerly a branch of the church.

It has already been mentioned, that the first minister which this people had to live amongst them, was William Tilly. He was a native of Salisbury, in England; was called to the ministry, and ordained by the church in Charleston. He resided on Edisto until his death,which happened April 14, 1744, in the 46th year of his age. His funeral sermon was preached by Mr.

Chanler,wherein he thus speaks of the deceased: “A minister he was, able and faithful to declare unto you the whole counsel of God. Some of you were ear and eye witnesses of his steadfast faith and hope on his deathbed.

With what composedness of mind and solid satisfaction received he the awful summons! How free from all slavish fear of the king of terrors!

How affectionately recommended he you to the blessing and protection of God! and with what cheerful resignation gave he up his spirit to the hands of a dear Redeemer! He lived and died in the Lord.”

Mr. Tilly died two years before the Ewhaw church was constituted. This people, for upwards of 60 years after their settlement here, remained a branch of the Charleston church, and for reasons which are not known, took much pains to be considered in that relation,though solicited by the mother body to become a distinct church. But in May, 1746, they were dismissed and organized into a church, by the assistance of Reverend Isaac Chanler, of Ashley-river.

Reverend Francis Pilot, A.M. was the first minister they had after this period. He was born at Norville, in Switzerland, March 11, 1720, of Presbyterian parents, where he received a good education. He arrived in South-Carolina, in 1734, and ten years after embraced the principles of the Baptists. Soon after the Ewhaw church was constituted, he was called to be its pastor, in which office he continued with much reputation, until his death, in 1774. Mr. Pelot was a very distinguished man, in his day, amongst the South-Carolina Baptists. He possessed an ample fortune, and a valuable library, and devoted much of his time to books. Mr. Edwards, in speaking of this eminent man, who was then alive, observes, “he possesses three islands, and about 3785 acres on the continent, with slaves and stock in abundance. This (said he) I mention, not to flatter my friend Pelot, but in hope that his conduct may influence other such planters to preach the gospel among the poor Baptists, when God inclines their hearts to it.” Mr. Pelot assisted in ordaining the late Drs. Samuel Stillman of Boston, and Hezekiah Smith of Haverhill, 5 and preached the sermons on the occasions.

His successor was Reverend Joseph Cook. For an interesting account of him, and of his ministry at Ewhaw, see his biography.

The next in office at Ewhaw, was Reverend now Dr. Henry Holcombe, of Philadelphia. Dr. Holcombe became the pastor of this church in 1791, and served them about eight years, residing the first part of the time at Ewhaw, and the latter at Beaufort, where a branch of the church lived. In 1799, he removed to Savannah, and officiated as the pastor of the Baptist church in that city, about eleven years, and then removed to his present situation.

Reverend Joseph B. Cook, son of the late Joseph Cook, succeeded Dr.

Holcombe in the pastoral care of the church, over which his venerable father formerly presided. Here he continued until 1804, when the Ewhaw church was divided, and the Beaufort church was formed from it, with the pastoral care of which Mr. Cook was immediately invested. Thus the Ewhaw church was again deprived of its pastor, by his removing to a promising station. Aaron Tison, and then William B.Johnson, now pastor of the church in Savannah, each officiated at Ewhaw a while after Mr.

Cook’s removal. For a few years past this church has been under the care of Reverend James Sweat. Mr. Sweat was baptized by Dr. Holcombe the same day he was ordained. His ministry at the Ewhaw has been attended with great success. A revival commenced here not long since, in which a large number were hopefully born into the kingdom of God, and in one instance Mr. Sweat baptized seventy persons in a day.

WELSH-NECK THIS church was at first called Pedee, from the circumstance of its being situated on the Great Pedee-river,60 miles north of Georgetown; but when other branches were settled on the same river, it became necessary to give this a more special name, and accordingly the compound name of Welsh- Neck was selected, which is descriptive of the people who founded the church, and of its local and peninsulated situation. This church originated in the following manner: In the year 1737, the following Baptist members of the Welsh-Tract church, which was then in the province of Pennsylvania, but now in the State of Delaware, arrived here; viz. James James, Esq. and wife, and three sons, Philip, who was their minister, Abel, Daniel, and their wives; Daniel Devonald and wife, Thomas Evans and wife, one other of the same name and his wife; John Jones and wife, three of the Harrys, Thomas, David, and John and his wife; Samuel Wilds and wife, Samuel Evans and wife, Griffith Jones and wife, and David and Thomas Jones and their wives. These thirty members, with their children and households, settled at a place called Catfish, on Pedee-river, but they soon removed about fifty miles higher up the same river, where they made a permanent settlement, and where they all, except James James, Esq. who died at Catfish, were embodied into a church, Jan. 1738.

James James, Esq. was the most distinguished of this Company of emigrants, for he was the head of the party, and his son Philip became the pastor of the church. Of him I can learn no more, than that he died at Catfish. His son Philip, the first pastor of the Welsh-Neck church, was born near Pennepeck, Pennsylvania, in 1701: he was ordained over the church in 1743, by Messrs. Chanler and Simmons, and died in 1753.

This venerable man passed through a very singular scene about three months before his death; the narrative is related in full by Mr. Edwards, but we shall be able to give only the substance of it here, which is as follows: He was greatly afflicted for the death of a favorite child, and bewailed his loss in the language of David, 0 Abel, my son, my son, would to God I had died for thee, etc. In the midst of his wailings he fell to the ground as if dead, and was taken up and put on the bed, where he continued for near an hour, without any signs of life. When he revived and saw the people about him weeping, he bid them desist, adding, “had you seen what I have seen, you would not be in trouble about the dear little one.” His wife and the company urged him to tell what he had seen concerning the child. He was reluctant to it, but their importunity prevailed, and he went on, “The child now enjoys more happiness in one moment than compensates for all the miseries he endured through life, and the pangs of death also.” He then related how he had been transported by a celestial conductor to the paradise of God, where he was chided for his excessive grief, and saw his child in the full stature of a man, in company with the angelic hosts, and uniting in their songs of praise. At length his conductor said to him, “I am one of that company, and must join them.” Having said this, the entranced spirit began to sink fast, and soon found itself united with the body. This account is preserved by the family, and is signed by four respectable witnesses. 6 After this vision, the old man minded no worldly thing, but was full of heavenly joy, and attentive only to spiritual concerns.

His successor, who had been his colleague, was Reverend John Brown. He was born near Burlington, New-Jersey, in 1714, but was brought up at Frankfort, near Philadelphia. He came to Pedee about the time the abovementioned company emigrated hither, where he was baptized and called to the ministry, and where he was ordained, May 7, 1750; but for some reasons he continued not long in the care of the church, He preached in different places around, until his death, and for aught that appears, supported a character becoming his profession.

The next pastor of this church was Reverend Joshua Edwards. He was born in February of 1703, in Pembrokeshire, South Wales, from which place he emigrated to Welsh-Tract, in Delaware, where he continued almost 30 years, and then removed to South-Carolina, and had the care of this church about six years. He then removed to Cashaway (afterwards called Mount Pleasant) where he was invested with the pastoral office three years. His next remove was to a church on Little Pedee, over which he presided until 1768. After this, he did not engage in the pastoral office of any church, but continued to preach, and was useful till his death, which happened Aug. 22, 1784. He lived to see his posterity, 12 children,58 grand, children, and 32 great-grand-children; 82 in the whole. His son, Abel Edwards, who was long an esteemed and highly useful deacon of the Welsh-Neck church, died in 1793, aged 54.

Reverend Robert Williams succeeded Mr. Edwards. He was born at Northampton, North-Carolina, in 1717, and was ordained at Welsh-Neck in 1752; but by some means he continued but a short time in the pastoral office here. He died April 8th, 1788. His funeral sermon was preached by Reverend Evan Pugh, who gave him the following character: “He was kind to the poor, and remarkably so to the afflicted; a man of excellent natural parts, and a minister who preached the gospel to the edification and comfort of souls, as many have testified to me; and to crown all, a sincere Christian,” etc. Hon. David R. Williams, of South-Carolina, is grandson of this venerable divine, and the only son of Mr. David Williams, who received a classical education, at Charleston, was a very useful and amiable man, and died at the age of 86, about the year 1775.

The Welsh-Neck church had, for its next pastor, Reverend Nicholas Bedgegood, who was born at Thornbury, Gloucestershire, England. Mr.

Bedgegood received his first serious impressions under the ministry of the famous George Whitefield. He came to America in 1751, and was, for some time, Mr. Whitefield’s agent in the Orphan House, for which employ he was very capable, as he had received a classical education, and had, in his younger days, studied the law three years, under the direction of an able master at Bristol. He was brought up an Episcopalian, but embraced the sentiments of the Baptists a few years after he came to America, and was baptized at Charleston, by Reverend Oliver Hart. The means of determining his suspense about the validity of infant baptism, was a sermon of Dr. Watts, intended to establish the point. He concluded that the Doctor had said the best that could be said on the subject; and if so, he saw that the best only proves, that sprinkling children is an unscriptural practice. He was ordained in 1759; and after officiating for a short time as an assistant to Mr. Hart in Charleston, he removed and became the pastor of this church; and it was here that the marriage took place for which he was disowned by the Association. A number of our ministering brethren from England, and some of distinguished abilities, have acted a similar part with Mr. Bedgegood, although they have not all shared the same fate. He left a wife in England when he came to America, and after he had been pastor of the Welsh-Neck church a number of years, he married another, and alleged in justification of his conduct, that his first wife would not come after him to America, and that he had been informed of her death before his second marriage. His brethren were by no means satisfied with this statement, but requested him to attend the Association, and give them a more full and satisfactory explanation of his conduct. To this summons he did not attend, and was, therefore, disowned. In this situation, Mr. Bedgegood continued until his death, which happened about 1774. He was an accomplished speaker, and a sermon preached before a Society of Planters (the only one he ever published) shows him to have been a man of classic learning and of good understanding. Notwithstanding his being disowned by the Association, I do not find but that he had the care of this church until his death.

Mr. Bedgegood was succeeded in the pastoral office by the famous Elhanan Winchester, who afterwards became a zealous advocate for the doctrine of universal restoration. He continued in the care of this church four or five years. Next to him was Mr. Botsford, now of Georgetown, South-Carolina. After Mr. Botsford’s removal, this church had in succession David Lilly, Frame Woods, and Daniel White. Mr. White is from Scotland, but has lately left this church, and it is now destitute of a pastor.

The Welsh-Neck church is the oldest in this part of the State, and has been the mother of a number of others. Cashaway, now called Mount Pleasant, Cape-Fear in North-Carolina, Lynch’s Creek, Mars Bluff, and Cheraw Hill, and probably some others originated from it. Some of these churches are now extinct. The late Dr. Smith, of Haverhill, Massachusetts, spent a year with the church which was then called Cashaway.

Having related the history of these old churches, of which the Charleston Association was at first composed, we shall now go back to the organization of that body, and give a history of its progress from its first formation to the present time.

Mr. Wood Furman, of Charleston, South-Carolina, son of Dr. Furman, has lately published, in a very handsome style, a 12mo. vol. entitled, “A History of the Charleston Association,” from which many of the foregoing articles have been selected, and from which the following narrative is transcribed.

Mr. Hart, who was now the pastor of the church in Charleston, had seen, in the Philadelphia Association, the happy consequences of union and stated intercourse among churches maintaining the same faith and order.

To accomplish similar purposes, an union of the four churches before mentioned was contemplated and agreed on. Accordingly on the 21st of October, 1751, delegates from Ashley-river and Welsh-Neck met those of Charleston in the said city. The messengers from Ewhaw were prevented from attending. It was agreed that an annual meeting should thenceforward be holden on Saturday preceding the second Sabbath of November, to consist of the ministers and messengers of the several churches; that the two first days should be employed in public worship, and a sermon introductory to business preached on the Monday following, at o’clock.

The object of the union was declared to be the promotion of the Redeemer’s kingdom, by the maintenance of love and fellowship, and by mutual consultations for the peace and welfare of the churches. The independency of the churches was asserted, and the powers of the Association restricted to a council of advice. It was agreed to meet again in Charleston, November, 1752. At that time the delegates from Ewhaw attended, and the proceedings of the first meeting were ratified. The instrument of union bears the following signatures: John Stephens, Oliver Hart, Francis Pelot, John Brown, Joshua Edwards, ministers; James Fowler, William Screven, Richard Bedon, Charles Barker, Benjamin Parminter, Thomas Harrison, Philip Douglas, and John Mikell, messengers.

The Association thus formed, held its meetings for a number of years at the place of its organization, and hence took the name of the “Charleston Association.”

In 1765, the Association, taking into consideration the destitute condition of many places in the interior settlements of this and the neighboring States, (then provinces) recommended to the churches to make contributions for the support of a missionary to itinerate in those parts.

Mr. Hart was authorized and requested, provided a sufficient sum should be raised, to procure, if possible, a suitable, person for the purpose. With this view he visited Pennsylvania and New Jersey in the following year, and prevailed with Reverend John Gano to undertake the service, who attended the annual meeting, and was cordially received. The Association requested Mr. Gano to visit the Yadkin settlement in North-Carolina first, and afterwards to bestow his labors wherever Providence should appear to direct. He devoted himself to the work: it afforded ample scope for his distinguished piety, eloquence and fortitude; and his ministrations were crowned with remarkable success. Many embraced and professed the gospel. The following year he received from the Association a letter of thanks for his faithfulness and industry in the mission. At the same time, the expediency of raising a fund to furnish suitable candidates for the ministry with a competent share of learning, was taken into consideration; and it was recommended to the churches generally to collect money for the purpose. The members present engaged, in behalf of their constituents, to furnish one hundred and thirty-three pounds to begin the fund; and Messrs. Stephens, Hart, and Pelot were chosen trustees. In 1759, Mr.

Evan Pugh was proposed by Mr. Gano as a candidate for the ministry. He was examined, approved, and put on a course of studies. Having gone through them, he preached before the Association in 1762 with acceptance, and was soon after ordained.

The general contribution from the churches was not so great as was wished. But a society instituted in Charleston in 1755, which was called the “Religious Society,” and flourished many years, was highly useful in aiding the Association in its benevolent design. Several young men were furnished by it with the means of pursuing studies preparatory to the ministry. Of this number were Messrs. Samuel Stillman and Edmund Botsford, both from the church in Charleston. The former was ordained there February 26, 1759, and in 1807 finished at Boston a long life, distinguished by fervent piety, shining talents, and eminent usefulness.

The latter survives as the venerable pastor of the church at Georgetown.

In 1763, Reverend Hezekiah Smith, from New-Jersey, was ordained at Pedee by the assistance of several ministers of this body, and resided there a year, supplying the Cashaway church, and visiting those adjacent.

In 1767, the Association having previously called the serious attention of the churches to the subject, formally adopted the confession of faith, published by the London Assembly of 1680. This had been previously held by the churches in their individual capacities, particularly that of Charleston, from the beginning of the eighteenth century. The church at Ashley-river adopted it March 18, 1737. Messrs. Hart and Pelot were appointed to draw up a system of discipline agreeable to Scripture, to be used by the churches. This they brought forward in 1772, and Reverend Morgan Edwards and Mr. David Williams were requested to assist the compilers in revising it. In 1773, it was examined by the Association, and adopted. That and the confession of faith were printed under the inspection of Mr. Hart.

Several churches in North-Carolina having joined the Association in 1758, it was determined, for their accommodation, that an annual meeting of ministers, belonging to this body, should be holden at Pedee in the spring; the object of which, besides preaching, was to consider of the general concerns, and particularly of those in North-Carolina; their proceedings, however, subject to revision by the more general delegation at Charleston.

In 1760, five other churches in North-Carolina, viz. Great Koharah, Fishing-creek, Tosniot, and two on Tar-river, joined the confederacy, but soon withdrew.

Several churches of the Separate Baptists were formed in the new settlements of South-Carolina about 1760. One of them situated on Broadriver, sent a letter by their minister, Philip Mulkey, to the Association, in 1762, stating several queries, which Mr. Hart was appointed to answer.

An union with this people was thought desirable, and Messrs. Hart and Pugh were delegated to attend one of their general meetings in North- Carolina, and endeavor to effect it. In 1773, Reverend Daniel Marshall, Joseph Reese, and Samuel Newton, commissioners appointed by a general meeting of the Separates held at the Congaree, attended at Charleston for the same purpose. The Association testified their desire of union by proposing liberal terms, which allowed their brethren the observance of their peculiarities, reserving to themselves the right of friendly discussion on the points of difference. But the Separates would be satisfied with nothing short of the Regulars coming fully into their views. So the desirable object was not then accomplished.

In 1772, a correspondence was begun with the Philadelphia Association, by means of the Reverend Morgan Edwards, one of their ministers, who was present.

In 1773, the first regular and full account of additions and other alterations in the churches was taken. Their number of churches was then reduced to 8, which contained 390 members. Mr. Gano attended as messenger from the Philadelphia Association in 1774. He and Messrs. Hart and Pelot, by appointment of the Charleston Association, addressed the Baptist Associations throughout America, in favor of a plan of contribution, for augmenting the funds of Rhode-Island College. Mesrs. Hart and Williams were nominated to receive contributions for that institution, and to transmit the same to Colonel Job Bennet, in Newport. In 1775, a correspondence was begun with the Warren and Ketockton Associations.

The churches were urged to contribute for the relief of their brethren in Massachussetts, suffering from restrictions on their religious liberties; and the money which should be raised, was directed to be sent to the care of Reverend Isaac Backus.

There was no meeting in 1776, on account of the unsettled state of the country, threatened with invasion. From the first formation of the Association, particular days had been frequently set apart for humiliation and prayer, or for thanksgiving and praise. In 1777, four were appointed for these purposes, both on account of the situation of public affairs, and the state of religion. At the same time the Association expressed their hearty approbation of the American measures. In 1778, the time of meeting, which ten years before had been changed to February, was restored to the original season.

For a number of years after the Association began, religion flourished among the churches in a remarkable manner. Much happiness and harmony prevailed, and annual additions were made. But in 1765, and some following years, a great declension was complained of. Not long after, several unhappy circumstances took place, which pained the real friends of Christianity. Two ministers, Stephens 7 and Bedgegood, 8 who had been in high repute, were disowned; the first for drunkenness, the last for polygamy. About 1777, a revival commenced, several new churches joined the union, and considerable additions were made by baptism.

In 1779, a standing committee was chosen to transact business of emergency during the recess of the Association; particularly to treat with government on behalf of the churches; to correspond with other Associations; to detect impostors, and recommend traveling ministers of good character. Messrs. Hart, Pugh, Borsford, Furman, and Cowan, were the committee nominated. By the State Constitution established in South- Carolina, during the revolution, the different denominations were put on a footing, and incorporation was allowed to individual churches, on application to the Legislature. The Association advised those in its connection to avail themselves of this privilege, which gave them the legal right of holding and recovering property. Several accordingly made application, and obtained it.

South-Carolina soon becoming the theater of war, churches were scattered, and their intercourse suspended. Several ministers, who had been the active friends of the revolution, retired for safety to neighboring or distant States. Mr. Hart, who had acted so conspicuous and important a part in the concerns of this body, removed with his family to New-Jersey.

In 1782, a meeting of the Association was held at Welsh-Neck. Ministers were appointed to visit destitute churches. The 7th of November was set apart as a day of thanksgiving, for the interpositions of Providence in favor of America.

In 1783, the standing committee was revived, consisting of Messrs. Pugh, Botsford, and Furman. Three years after, the same nomination took place, with the addition of Messrs. Cook, Lewis, and Holcombe. A faithful and useful minister, Reverend Timothy Dargan, having died in this year, the Association declared their “high sense of the worth of that eminent servant of Christ, and their concern to have the memory of his amiable life and virtues perpetuated.”

In 1785, Reverend Silas Mercer and Peter Smith appeared as messengers from the Georgia Association, lately formed, and were cordially received.

A correspondence with this Association was introduced.

In 1786, Reverend Joseph Cook was desired to open a correspondence with the Kent and Sussex Association, in England, on behalf of this body.

The Circular Address of this year contains the following exhortations: “It is our ardent desire that the members of our churches be well established in the evidence as well as the necessity and importance of Christianity; and that the reasonableness and consistency of its particular doctrines be well understood. We recommend, therefore, that a thirst for divine knowledge, together with a laudable desire to excel in every grace and virtue, be entertained in all your breasts. Pay particular attention to the education of your children with this view; and where it has pleased God to call any of his young servants to the work of the ministry, let the churches be careful to introduce them in the line of study and improvement; and make suitable exertions to furnish them with the necessary means for this end. We have for several years given intimation of our concern, that the representation of churches in Association has not been better supported, and we are sorry to observe, that this has not had the desired effect. Permit us now to entreat you by all the arguments which arise from the love of Christ, and that dear uniting affection, by which his saints are bound together; by the support, honor, and advantage which the church enjoys from a due regard to the interests of her union, and the tendency it has to promote the divine honor; that it may be attended to, not as a matter depending on convenience, but as of sacred and religious regard. Let each church extend its views beyond its own particular interests, to the happiness of churches abroad, and the general spread of the gospel; and it will be impossible to indulge a backwardness therein.” In the same letter they express their joy at the introduction of several promising young men into the ministry, and at the success of the gospel in Great-Britain, and in different parts of America. The expediency of applying for incorporation was considered and agreed on. In 1787, a covenant with this view was drawn up and signed, and a committee appointed to petition the Legislature. A meeting sufficiently numerous was, however, not obtained during the recess; and at the next annual meeting, some members doubting the propriety of the measure, it was relinquished. A few years after, the object was obtained in a different form, and to general satisfaction.

In 1789, the Bethel Association, newly formed in the northwestern parts of the State, and consisting of 16 churches, was represented by the Reverend James Fowler. A correspondence was commenced, and in consequence of a motion to that effect, made by Mr. Fowler, a proposal was made from the Charleston Association to unite the two bodies; but on account of some inconveniences, apprehended by the Bethel, it failed of accomplishment. Letters and breviates of English Associations were received, and distributed to the churches, and recommended to their perusal.

The object of having a respectable and permanent fund established for the education of pious young men, candidates for the ministry, having been seriously contemplated and earnestly wished by several members of the Association, it was this year taken up, and particularly recommended to the churches. At the following meeting a draft of a plan for the purpose was brought forward by a committee, consisting of Messrs. Furman, S.

Mercer, Mosely, and Holcombe, and adopted by the Association. By this it was proposed, That a sermon should be preached annually in each church, followed by a collection. 2d. That delegates, one from each church, should meet at the same time and place with the Association, whose business it should be to examine candidates for the assistance of the churches, and to make application of the fund. The Circular Letter, drawn up by Mr. Holcombe, urges the hearty adoption of this plan. After recounting the disadvantages the Baptist denomination had sustained in various parts of the world, but especially in the interior parts of America, from the neglect of learning, it proceeds — ” We hope, therefore, brethren, that the consideration of diffusing useful knowledge, of capacitating your ministers to acquit themselves with propriety and dignity in the important duties of their functions; of adorning the Christian profession, increasing the respectability of our order, and above all, glorifying our Royal Master, will engage you to make the necessary exertions for completing the proposed design, so manifestly tending to answer such truly laudable purposes. The laws of reason and religion require it at your hands. We not only see, but feel the necessity of it, and beseech you, by your obligations to promote the Redeemer’s honor, and your tender regards for the prosperity of Zion, to make it a matter of serious and religious concern.” In this year died Reverend Joseph Cook; and the Association paid a tribute of affection and regard to his memory, as “a faithful servant of Jesus Christ, and an able minister of the New Testament.”

In 1791, Mr. Furman having, at the request of the Association, published his sermon preached before them in 1789, presented them with fifty copies of the same, and received the thanks of the body. The committee for the Education Fund reported, “That they had a system of rules under consideration, though not fully matured; that they had agreed, when the rules were completed, to apply to the Legislature for incorporation; and that they conceived it might be proper to invest the committee with power to recover and take into their possession any glebes or other property belonging to churches in this connection, which either are or may become extinct, when liable to revert to the public, or become private property, and apply the same to the interests of the union.” The Association, after receiving and considering this report, unanimously approved the plan of enlarging the powers of the committee, and of its obtaining incorporation.

They further agreed that due care ought to be taken, that the business and powers of the committee be fully defined, and that they might not interfere with the rights and privileges of the churches as independent bodies, in things either spiritual or temporal.

In 1793, the attention of the churches was called to “the threatening and warning dispensations of Providence, and the declension of religion, ” and the third Wednesday of December was appointed as a day of solemn fasting and prayer, to implore the mercy of God on the churches and the country at large; to pray for the peace and prosperity of the United States; for a general reformation among the people, and for the direction and preservation of the government; also, for a sanctified use of the afflicting dispensations of Providence, particularly that by which Philadelphia had been recently visited. Contributions had been made for reprinting the Confession of Faith, Church Discipline, and Catechism; but not being fully adequate to the object, Mr. Furman was requested to have the Discipline put to the press immediately, and to import the rest. Accordingly 1000 copies of the Catechism, and 200 of the Confession of Faith were imported, and 2000 of the Discipline printed.

In 1794, to accommodate some of the southern churches, it was proposed to have two meetings in a year; and one by way of experiment was appointed to be holden the ensuing May at Ewhaw. Delegates from Charleston, Ewhaw, Coosawhatchie, Pipe-Creek, and Black Swamp, attended. They concluded that the plan of holding two meetings in the year was impracticable, and recommended instead of it, that the annual meeting should be held in the northern and southern parts alternately. This recommendation was afterwards complied with. They also took into consideration the General Concert of Prayer, proposed to be holden on the first Tuesday of January, April, July, and October; the object of it being to unite with a number of good men of different denominations, at home and abroad, for “the revival of religion among Christians; the propagation and success of the gospel among the heathen, and the conversion of the Jews to Christianity.” The observance of this Concert was earnestly recommended, and the recommendation renewed from year to year. The Circular Letter of 1795 contains the following admonitions: “The situation of the church calls for deep humiliation before God, serious concern respecting the state of our souls, vigorous exertions in the cause of God, and diligent use of the appointed means of grace. In vain do we acknowledge our imperfections, or professedly lament our leanness, if our hearts are not affected. And what blessings can we reasonably expect, while the rational and most proper means, which God has put within our power, and to which his word directs, are neglected? Permit us, dear brethren, to suggest our fears, that the duties of the closet and the discipline of the heart, are awfully neglected in the present day. We fear the views of even those who have made the most serious profession, are too much limited to the present life. Have we not almost forgot to consider ourselves as strangers and pilgrims on the earth? Is not the spirit of ambition, pride, and covetousness prevalent to a high degree? Who are they that feel anxiously concerned for the things which are Jesus Christ’s?

Who burn with zeal for the honor of Jehovah; mourn for the abominations of the land; and feel bowels of compassion for perishing and immortal souls? Has not the gracious and holy Spirit of God, the Comforter, been grieved by our untender walk, by our unbelief, ingratitude, formality, and neglect or abuse of our privileges? Have not the solemn meetings for prayer, repeatedly recommended, been either shamefully neglected, or attended with a coldness and indifference unbecoming those who profess to know Jesus Christ, or to believe the awful realities of eternity? Rouse, brethren, from your lethargy; reason,interest, obligation call; judgments threaten; mercies invite; all that is sacred to the heart of a rational immortal creature, requires your activity, seriousness, and diligence, in the cause of your God and Redeemer. Render to Jehovah his unquestionable and too long detained due, and prove him herewith, if he will not pour you out a blessing, that there even shall not be room sufficient to receive it.”

In 1797, a letter was received from Mr. John M. Roberts, expressing gratitude for the assistance afforded him in obtaining education for the ministry; and his “firm determination to use his best exertions to obtain every suitable qualification, and to devote himself to the great work;” which gave much satisfaction.

Reverend Gabriel Gerald, a member of the church at the High-Hills of Santee, having advanced sentiments subversive of the Christian Sabbath, and a difficulty existing between him and the church in consequence of the same, the Association was applied to. Mr. Gerald then published a pamphlet in defense of his opinions and practice. At the request of the Association, a letter was written in answer to his publication, with a view to convince him of the obligation to observe the Sabbath, and to reclaim him from what appeared a dangerous error; but it proved ineffectual. The church put Mr. Gerald under censure, and he appealed to the Association, complaining of unfair treatment. A letter was also received from the church, requesting assistance. Messrs. Furman, Botsford, and Fowler, were appointed a committee on behalf of the Association, to meet both parties. Next year the committee reported, that according to their judgment, some of the church’s proceedings had been irregular; but that they had just cause of dissatisfaction with Mr. Gerald, both on account of his principle and conduct; that a liberal plan of reconciliation, proposed by the committee, had been rejected by him, and that he persisted in the sentiment and conduct he had defended from the pulpit and the press, he died soon after, without having recanted his sentiments, In 1800, the proposition of the Philadelphia Association, to establish a general conference of the Baptist Associations throughout the United States, was taken into consideration, and it was voted, that “if a welldigested plan should be devised for such a coalition, in which the proper objects were clearly pointed out, with suitable measures to attain them, and the danger of perversion and abuse well guarded against, and if a general concurrence in the undertaking should be obtained of the churches in the United States, this Association are disposed to give it their support.” In the same year, the Association recommended to churches destitute of pastors, to endeavor to support public worship by engaging some of their members to read sermons, and take a lead in prayer.

In 1801, they petitioned the Legislature for an amendment of the law, passed the preceding year, imposing restrictions on religious meetings, so far as respects persons of color. The petition was renewed the next year, and attended with a degree of success. The thanks of the Association were returned to General Charles Cotesworth Pinckney, Major Thomas Pinckney, and Henry William Desaussure, Esq. for their patriotic exertions in its behalf.

In 1802, provision was made for the employment of a missionary to travel and preach in destitute places. The object failed of accomplishment for the want of a suitable person to undertake it. A mission, however, to the Catawba Indians, which had for some time been contemplated, was now commenced. Reverend John Rooker was engaged for a year to preach to them, at least once a month, and to consult the chiefs and other persons of influence, on their disposition to have a school founded among them. Mr.

Rooker at the next meeting reported, that “the Indians had given him a very favorable reception; were much pleased with the attention the Association had shown by appointing a missionary to them; had attended very seriously to his preaching, and from the first expressed an earnest desire that a school might be established among them for the instruction of their youth: also, that there appeared the beginning of a work of grace among the white people, who attended on his preaching when ministering, to the Indians; and that he was in hopes the Indians would share in the blessing.” It was, in consequence, determined to continue the mission, and Mr. Rooker was authorized to employ a teacher to instruct the youth in the common branches of education, and the principles of Christianity. A school was accordingly established, and has been continued. Samples of writing done by the Indian youth, have been exhibited from year to year, evincing considerable proficiency. Letters also have been repeatedly received from the chiefs of the nation, requesting a continuance of the mission and school. At the meeting of 1806, Robert Marsh, an Indian of the Pomunky tribe, living with the Catawbas, and a licensed preacher, was present, and preached with acceptance to a large and affected audience.

Dr. Ramsay, in his history of South-Carolina, lately published, hath in a note inserted the following observations on this subject: “It is truly honorable to the Baptists, that they have done so much for the instruction of the Indians; and it is lamentable that the State has done so little. The Catawba Indians have, for a long time, been friendly, and have lived among, or rather been surrounded by white people, and yet no one effort has been made by the State for the civilization and instruction of this tribe, nor of any of the Indians. A century and half has not passed away, since this people were the sole possessors of the whole of this extensive and beautiful country; but these former lords of the soil have been driven from river to river, from forest to forest — rolled back nation upon nation, till they are fugitives, vagrants, and strangers in their own land. Carolinians! cherish the few that remain, and prevent their cursing the day that white men landed in the country of their forefathers.” In 1803, Dr. Furman, Mr. Borsford, and Mr. Roberts, were appointed a committee of correspondence, and in particular to correspond with the committee of the Philadelphia Association, to aid their design of publishing general religious information.

This year died the Reverend Evan Pugh; on which occasion the Association thought it incumbent on them to express their high sense of his “eminent abilities and worth, as a man, a scholar, a Christian, and a divine.” Reverend Aaron Tison, David Owen, and Jeremiah Rhame, “three zealous and much approved preachers of the gospel,” died in 1805; and in 1806, Reverend Lewis Collins, “an aged and faithful minister, eminent for his piety, and useful in his day.”

In 1804, the Association petitioned the Legislature for a law to abolish the practice of duelling.

In 1808, Dr. Samuel Jones, of Pennsylvania, presented the Association with 160 copies of his Century Sermon, preached before the Philadelphia Association, to be applied to the uses of the Education Fund; and a vote was passed expressing gratitude for this instance of his liberality.

A motion was made this year to have the Association Sermon in future preached on the Saturday of the annual meeting, and the business then entered on, with a view to expedite it, but was negatived. It was resolved to continue the usual mode of conducting the business, and the following reasons were assigned by the Association: “ First, because devotion and the exercise of the best ministerial gifts at those general meetings are objects, in our estimation, of the first importance. Secondly, as the administration of the Lord’s Supper is a part of the solemn service appointed for the Sabbath on these occasions, it is proper and necessary that the exercises of the Saturday should be preparatory to the sacred transaction of approaching the table, and that the mind be as little as possible diverted from the great object, which then claims its attention.

Thirdly, the plan of hurrying through the business of the Association, we think is wrong; the subjects which come under consideration, being generally very serious and important, and requiring time for deliberation.

In general, they have been too much hurried. It is, therefore, recommended to the ministers and delegates, in future, to come with an expectation that the business will not conclude before Wednesday. And as it too often happens that the ministers meet on Saturday, without any expectation to preach on that day, and if called to preach, deliver hasty, indigested discourses; which circumstance has a bad effect on the general state of the meeting; it is requested that they in general endeavor to come prepared to preach, and that on subjects the most useful and important, suited to excite a fervid, yet rational piety.

The death of Reverend Samuel Eccles, and Mr. Alexander M’Neal, was noticed with affection and respect for their memory, as “of men, of whose usefulness in the ministry the most pleasing hopes were entertained. The first had been for several years a student under the care of the general committee; and the other had lately arrived from Scotland.”

In 1809 Reverend Messrs. Johnson and Collins were appointed a committee to act with the Missionary to the Indians, in superintending the school, and occasionally visiting the nation.

It was recommended to the churches and the public to encourage, by subscription, the undertaking of Mr. Woodward, of Philadelphia, to republish Dr. Gill’s Exposition; and each church was advised to provide a copy for the use of its minister.

It was determined also, to encourage the author of this History in his undertaking, the design of which he had then announced.

In 1810, this Association determined to patronize the publication of the Confession of Faith, System of Discicipline, and Catechism, in one volume; and to address the other Baptist Associations in the State with a view of obtaining their concurrence.

From 1773, when the first account of additions, etc. was taken, till 1790, the following changes took place — nineteen new churches were added to the Association — two joined other Associations — and three became extinct. The whole number of churches being twenty-two. In this period there were baptized 980; received by letter 284; dismissed by letter 520; excommunicated 105; dea