layman,* commonly called the Sley-maker, whose name was William Wallis; but chiefly by the labours of John Gano, who visited them in the summer of 1754, and of Benjamin Miller and Peter P. Vanhorn, who went amongst them some time in the year after. Mr. Gano was sent out by the Philadelphia Association, with general and indefinite instructions, to travel in the southern States, &c. He, on his return, represented the melancholly condition of this people to the Association, who appointed Messrs. Miller and Vanhorn for the special purpose of instructing and reforming them. Mr. Gano appears to have shaken the old foundation, and begun the preparation of the materials which Messrs. Miller and Vanhorn organized into regular churches. His visit is thus described by Mr. Edwards: "On his arrival, he sent to the ministers, requesting an interview with them, which they declined, and appointed a meeting among themselves, to consult what to do. Mr. Gano, hearing of it, went to their meeting, and addressed them in words to this effect, "I have desired a visit from you, which, as a brother and a stranger, I had a right to expect; but as ye have refused, I give up my claim, and am come to pay you a visit." With that, he ascended into the pulpit, and read for his text the following words, "Jesus I know, and Paul I know; but who are ye?" This text he managed in such a manner as to make some afraid of him, and others ashamed of their shyness. Many were convinced of errors, touching faith and conversion, and submitted to examination. One minister hearing this, (who stood well with himself) went to be examined, and intimated to his people, he should return triumphant. Mr. Gano heard him out, and then turned to his companion and said, "I profess, brother, this will not do: this man has yet the needful to seek." Upon which, the person examined hastened home, and upon being asked, how he came off? replied, "The Lord have mercy upon you, for this northern minister put a mene tekel upon me!"

By the labours of Mr. Gano, and also of Messrs. Miller and Vanhorn, a great work was effected among this peo

*I find the term layman used by Messrs. Edwards and Semple, and have therefore inserted it; but must confess, I have no fellowship with it, when used in its old discriminating sense.

ple, which consisted not merely in the important business of reforming their creed and purifying their churches, but also in reviving the power of godliness amongst the erroneous and lukewarm professors, and in the conviction and conversion of many others. And what was left unfinished by them, was undertaken and carried on, with a very laudable zeal, by the ministers among themselves, some of whom were converted by their means, and most of whom caught, in a good degree, their spirit, and imitated their examples. Insomuch, that be fore the year 1765, all the ministers, (and they were now considerably numerous) except the two Parkers, Joseph and William, and a Mr. Winfield, and all the churches, excepting those under their care, which were not more than two or three, had embraced the principles of the reformation. The reformed churches having thus prepared the way, in the year 1765, by a previous appoint ment, convened at Kehukee, and organized themselves into an associated body, to which they gave the name of the Kehukee Association; which, as soon as it was formed, was admitted to the fellowship and correspondence of the Charleston Association, with which some of the constituent churches had united after their renovation. Jonathan Thomas, John Thomas, John Moore, John Bur gess, William Burgess, Charles Daniel, William Walker, John Meglamre, James Abbington, Thomas Pope, and Henry Abbot, were the principal, if not all the ministers belonging to this Association at the time of its constitution.

About this time, the Separate Baptists had become very numerous, and were rapidly increasing in the upper regions of North-Carolina, and the adjoining parts of Virginia, where they had established a flourishing Association, which was called Sand-creek. The ministers of both these bodies, in their evangelical excursions, were brought to frequent interviews with each other; and, although they differed in some little matters, yet they united their zealous labours in the common cause of their Master, and an increasing fellowship for each other produced an increasing desire to be more closely united. The Kehukee Association made the first advances towards the union, and, in 1772, sent two of

Difficulties between the Separate and Regular Baptists. 101

their elders, viz. Meglamre and Thomas, as deputies to the Separate Association, for the purpose of making overtures to effect it. The deputies were kindly receiv ed; they delivered their message, the object of which was briefly discussed. The Separate Association, in return, deputed two of their ministers, viz. Elijah Craig and David Thompson, to wait on the Kehukee Association, respecting the union which they had proposed. The embarrassments attending the union seem to have lain mostly with the Separates, who stated the following objections against their brethren of the Regular order: 1st. That they were not sufficiently strict in receiving church members. 2d. That they were too superfluous in dress. And, 3d. That their principles and practices were at variance; for although they believed that faith in Christ Jesus was essential to baptism, yet they retained many members in their churches, who, although they had then experienced converting grace, yet acknowledged themselves to have been baptized in a state of unbelief, by the careless Arminian preachers.

This last objection was declared to be the main bar to a complete union; and it was the more effectual, as it had been a matter of considerable embarrassment to a great number of the Kehukee ministers, who had many thoughts of attempting a reformation. This occurrence furnished them with a more favourable plea to make a beginning, which was accordingly done in the year 1774. At which time the Bertie church, under the pastoral care of Rev. Lemuel Burkitt, held a conference on the subject, in which they publickly proclaimed, that they would commune with none, who confessed they were baptized before conversion; alleging, that adult persons had no better claim to baptism, while they were in a state of impenitence and unbelief, than infants had. Mr. Burkitt's church was followed by several others. But when the next Association met, which was in 1775, the Reformers met with severe opposition. The correctness of their proceedings was much questioned, and much dissension

One party was blamed for doing too much; and the other for not doing enough. As they could not agree, both parties claimed the right of being called the Association. The Reformers, because what they had

done, was exactly congenial to the original plan upon which the Association was organized. The other party, being most numerous, insisted that a majority ought to retain the power, and consequently the name of the Association. They moreover argued, that, whatever might be their principles, it was well known at the time of the constitution of the Association, that this evil existed in greater force than it did at that time; seeing none had been baptized in known unbelief, since the constitution; that, therefore, it was virtually agreed, that such as were then in orderly standing might retain their membership, lest more mischief should ensue by being too rigorous, than by submitting to small inconveniences for the sake of peace; that the Association having been in existence for eight or nine years, all of which time they had suffered the inconvenience, it was now rather strange, that they at this late period should attempt a revolution so likely to disturb the peace and harmony of the churches. To all these arguments it was answered, that to them it was a matter of conscience, which they could not relinquish without wounding their own souls. As neither side would give way, things came to extremities. Each party organized a distinct Association. The Reformers kept possession of the meeting-house, whilst the opposite party retired, first to the woods, and on the second day procured a private house in the neighbourhood. All attempts at reconciliation proved ineffectual during this session. Each party transacted their own business, of which, however, very little was done. These party broils were exceedingly af flicting to the pious on both sides. It would appear from the arguments on the old side, that many of them did not deny the principles of this reformation, so much as the necessity, seeing it would unavoidably produce much confusion, and if let alone, the evil would of itself, in time, vanish. Those who had undertaken to effect the reformation, persevered, and finally accomplished their wishes.*

In August, 1777, they held their first undisputed Association, at elder Bell's meeting.house, in Sussex coun

The Regular Association dwindled, and finally came to nothing; partly by falling in with the Separates, and partly by other causes.

At

ty, Virginia. They found, on assembling, that their strength had very much increased. much increased. Ten churches had sent letters and delegates, of which it appeared that six were Regulars, or the old side, and four were Separates; who, finding their former obstacles removing, and it being convenient, were incorporated with this Association. Of these ten churches, four were in Virginia, and six in North-Carolina. The whole number of members was one thousand five hundred and ninety. They agreed now upon an abstract of principles, which was afterwards printed and published. In doctrine and discipline it did not substantially differ from the confession of faith generally received among the Baptists. They agreed to hold two Associations annually, and appointed the next at Burkitt's meeting-house, the next May. The Kehukee Association continued to meet regularly, and to increase rapidly, until the year 1790. their October session for that year, it was found that there were no less than sixty-one churches, having more than five thousand members. Several ineffectual attempts, previous to this, had been made to divide it, and the number of churches was now so large, that a division was almost indispensable. They accordingly agreed to divide by the State line, leaving forty-two churches in North-Carolina, and nineteen in Virginia. The Virginia churches met by their delegates for the first time, May 1791, at Portsmouth; and on that ac count their body took the name of the Virginia Portsmouth Association. Their time of meeting has been, from the first, on the fourth Saturday of May, annually. Their business has been transacted in peace and pru dence. The number of churches has increased, but not so rapidly as in other Associations. While elder Meglamre lived, and attended the Associations, he gen. erally acted as moderator. After his death, or when he was absent, the duties of moderator most commonly devolved upon Rev. David Barrow, until his removal to Kentucky.*

Only four years from the time that the Portsmouth Association was taken off, viz. in the year 1794, this

*This account of the Kehukee Association has been taken almost verbatim from Semple's History of the Virginia Baptists.