Saturday, May 10, 2008

1766 Meeting House- now the Big Stephens Creek Church, New Richmond, Edgefield SC

The Hardy Chapel, called Hardys Meeting House in the 1800s, is the nickname because of the land being donated by Covington Hardy, son of John Hardy. This Big Stephens Creek church existed before John Hardy and his family are known to have come South on horseback, after the war in 1784 from Virginia (Lunenburg/Mechlenburg). When John Hardy and wife Ann Williams Hardy came to Carolina on horseback, the family settled in Granville/Old 96th /Edgefield near the town founded by a Virginian named Le Roy Hammond and was called at that time New Richmond, north of Campbellton, both of which no longer exist. I read this in a history book in a library when I visited this summer. The Meeting House plot was included in the land bought by John Hardy. When he died in 1799, his sons received portions.

Covington, Richard and Robert's father John Hardy bought at New Richmond on Big Stephens Creek after the Revolution ended. John Hardy also fought in the war and may have served in SC and had seen the country and liked it. Many men had been killed and Tories had land being sold. John Hardy's brother Thomas Hardy had served under Washington and had bought land in the northern part of Edgefield District- later called Newberry, and his brother Richard Hardy had bought land in the Saluda section of Edgefield District.

Was the original church burned in the Revolutionary war? It is not know if the land the Hardys bought in 1784 had buildings already standing. But if the church was already founded in 1762, maybe it did already have the building or foundation. It is known that Moses Stephens across the Savannah River in Wilkes Co GA is thought to have come from Edgefield about 1762 and to settle in the area the Quakers were settling not far from Wrightsborough GA founded 1773. Stephens Creek may have been named after him. Although not all the residents who took part in the experiment in Wrightsborough were not Quakers, there is some significance to the fact that Quakerism was an influence. Ogelthorpe had the King's grant got GA (good timeline) and was was anti-slavery, and this may have been seen as a good reason to move to GA for the Quakers. The English Oglethorpe did not want slavery in Georgia. Quakers believed in equality for all men and women and called their churches Meeting Houses. Their places for worship were one story and unadorned. blacks who came to the Meeting were treated with respect. They called each other "friend" which reminds me of the Primitive Baptists calling each other "brother and sister." In a way you could think of them as the revolutionary churches of their day, likening them to the flower children of the Hippie years, trying to create a new world of love for all.

At the time of Indian massacres in Wilkes Co. GA, the residents fled across the Savannah River to Edgefield SC for protection until the end of the Rev. War. When they moved back to GA, perhaps Stephens sold his land to John Hardy. Quaker Meetings for worship which are mentioned as reporting to Bush River Monthly Meeting in Columbia include Bush River, Raburn's Creek, Tiger River, Padget's Creek, Mud Lick, Allwoods', White Lick, Edisto, Charleston and Rocky Springs. SOuthern Union Co near Edgefield's northern line Quakers established two churches in the mid 1750s: Padgett's Creek (at Sedalia) and Cane Creek (at Santuc).

The following information courtesy Baptist Project

Michael Vaugh Sims
3 August 2003
Big Stephens Creek Church (Hardy’s Chapel) photo by Margaret Stringer Lambert
Big Stephens (Stevens) Creek Church, Edgefield District SC

(Hardy’s Chapel)

by Claude M. Hill, 1983
Copied August 3, 2003
from photocopied pages in collection of Margaret Stringer Lambert

As explained in Ancestoring V, Big Stephens Creek (Hardy’s) Baptist Church was originally a “Separatist” church; in fact, it was the leading exponent of the Separatist movement in the area. From 1766 to 1803, Big Stevens Creek Church had open communion, open membership, no donations of money, no missionary societies, and church officials kept no records whatsoever. Everyone was “Brother” and “Sister” regardless of status. Frequent meetings were held under trees, along Big Stevens Creek banks and sometimes in private homes. Settlers who had never frequented church previously returned again and again to hear the fiery eloquence of Daniel Marshall, sometimes not realizing why they so returned. Marshall himself had an ideal in the Apostle Paul maintaining that he had a message for everyone. Marshall taught the simple philosophy that all men won their salvation by grace, a gift from God and that each one should use this God-given grace for Good.

As pressure mounted to join an “Association,” Marshall counselled that Big Stevens Creek should at least attempt to form its own association of Separatists. The resulting association was known as the Sandy Creek Separatist Association; it was of course led by Marshall and his converts but it was short-lived. Membership in other associations, even Georgia’s, was equally short-lived and unsatisfactory.

The death of Daniel Marshall, the end of the Revolutionary War, the establishment of the new Nation and continuing pressure from some hard-shelled Baptists at Hardy’s caused the church to contemplate organization as requested by association officials.

In a series of church meetings the Hard Shells won out. In swift succession, the church made a complete roll in 1803, set up a hierarchy of deacons, set up discipline for church members with punishments for infraction, closed the rite of communion to all except members, began to keep voluminous records, and began to talk about money. The metamorphosis was now complete! In 1807 it was taken into the strict Edgefield Baptist Association where it remains today.

The following membership list is derived from two sources: (1) a list made by Miss Katherine Mealing, late President of the North Augusta Historical Society, in 1967 and given to the author; and (2) microfilm copies of minutes of Hardy’s in the Augusta Genealogical Society’s Library as interpreted by Alberta Wilson.

[membership list follows; not copied; photocopy returned to Margaret Stringer Lambert]

When Daniel Marshall came into the “back country” of South Carolina in 1762 and founded Big Stephens Creek Baptist Church, South Carolina Was still a colony of England and was to continue so for 14 years. The Stars and Stripes of the United States flag had never been heard of. The Union Jack floated over public buildings in such places as Williamsburg in Virginia and Charleston in South Carolina and from the mast of ships plying to and from England and the New World. There were scarcely fifty families living on plantations in Western South Carolina, along the Savannah River and the tributary streams that emptied into it.

A few families had settled in the area that later became Edgefield County as early as 1740. By 1760 there was a greater influx of families coming from Virginia, Maryland, Pennsylvania, through North Carolina into South Carolina and Georgia. Some came directly from Europe to Charleston and took up land grants in the interior and western section of the state.

Daniel Marshall, his wife, Martha Stearns Marshall, and a group of followers who came into South Carolina represented the Separate wing of Baptists, brought into being by the preaching of George Whitfield, English evangelist, along the Atlantic Seaboard. His preaching also awakened and rekindled the flames of piety among the already existing Baptist bodies.

Marshall was born in Windsor, Conn., in 1706. He was converted when he was 20 years of age and joined the Presbyterian Church. He came to South Carolina in 1760. He was married twice, a son of his first marriage being Daniel Marshall, Jr. He later married Martha Stearns, sister of Shubal Stearns, who was an outstanding early Baptist preacher. Martha Stearns Marshall was noted for her zeal and eloquence and added greatly to the interest of the meetings conducted by her husband. She bore him six sons, one of who[m] was Abraham Marshall, who assisted his father in promoting churches.

Rev. Daniel Marshall was one of the strongest of the New Light missionaries coming from the New England States. Being one of a group who looked for the immedieat Second Coming of Christ, he sold all he had and went among the Mohawk Indians to preach regeneration. Mr. Marshall later transferred his missionary efforts to the back country settlers of Virginia, North Carolina, South Carolina, and Georgia. In the meantime he had become converted to the Baptist faith.

He moved with a group of his followers to Beaver Creek, near Broad River in South Carolina in 1760, but remained there only to 1762, when he and his family moved to the Stevens Creek section. While the name of the creek was spelled “Stevens,” the church was constituted as Big Stephens Creek Church. The simplified spelling is now used to denote the church.

Morgan Edwards, historian, was in the section writing the history of this and other churches in 1772, and gives 1762 as the date of founding of Big Stephens Creek Church. He described the meeting house as 30 by 26 feet, erected in 1766 about ten miles from Augusta, Georgia on Martintown Road. This became the center of Mr. Marshall’s activities, which extended to two branch churches in Georgia and the church at Beaver Creek. Many members of Beaver Creek followed Marshall to Stevens Creek and to Georgia. The congregation was formally constituted in 1766 as “Stephens Creek Church” under the care of Rev. Daniel Marshall. He may thus be designated as founder and first pastor. Stephens Creek was tenth on a list of 19 Baptist Churches listed by Edwards as being in existence in South Carolina that year.

Morgan Edwards said there were 130 baptized communicants of Big Stephens Creek Church. Communion was celebrated at no set time. There was no established salary for the pastor but he receive about 70 pounds sterling. The church observed the love feast, washing of feet, and imposition of hands. There were ruling elders and deaconnesses.

Thus Daniel Marshall came into this section and founded a church that has weathered two full centuries; that has witnessed the birth and growth of a nation that has become the most powerful on earth, and the growth of a denomination in South Carolina from ten churchers in 1762 with less than 400 members to almost 1500 churches in 1962 with membership of approximately half a million.

Ever reaching out to found other churches, Marshall and his assistants founded Horn’s Creek Church in 1768. That church, too, has had a lasting influence and has become in turn a “Mother of Churches.” Ministers assisting Marshall in founding Horn’s Creek were his son, Abraham Marshall, Benjamin Harry and Hezekiah Walker. Within a few years Marshall had established as branches of Big Stephens Creek Church two preaching stations in Georgia, Quakers Settlement and Kioka or Kiokee as it is more generally known.

Churches stemming from Big Stephens Creek in addition to those were Bethany at Republican, know now as Republican; Mt. Zion Baptist Church; and Mount Lebanon, now known as Sweetwater Baptist Church.

Republican Church was organized in the year 1805. The first verified business of the church took place in June, 1805. On February 19, 1805, according to the minutes of that church, “a part of Big Stephens Creek Church of the Baptist Society, for convenience and other purposes enrolled their names in order and full fellowship to form a Constitution or Church at the New Republican Meeting House, Horn’s Creek, and also have chosen a Presbytery and called them to meet the third day of May to look into the State and Standing of the said enrollment and on the day agreeable to appointment to meet in order for Constitution.” The presbytery consisted of Enoch Brezeal, Samuel Cartledge, Sam Marsh, and Jno. Landrum. A total of 47 names appeared on the church roll.

Samuel Cartledge was one of the trophies of grace of Marshall’s ministry. As a Britis officer about 1770, he had arrested Marshall as he knelt in prayer at St. Paul’s Paristh (Augusta) and was present at his trial. It was said that Mrs. Marshall spoke with such vehemence on that occasion that Carledge was impressed and later became a Baptist preacher, seving the Edgefield Baptist Association for 50 years.

Mt. Zion Baptist Church was organized in 1829 and that same year sought admission to the Edgefield Baptist Association. About 1900 it withdrew from the Edgefield Association and entered the Aiken Association. However, in 1909 messengers were again present at the meeting of the Edgefield Baptist Association and presented application for membership. While the membership of that church has never been large, much fine work has been accomplished, and the church continues to the present day in faithful service and witness.

The Mt. Lebanon (Sweetwater) Baptist Church was constituted in 1832. There were 25 constituen charter members, white, and eight colored. Some of the same pastors who served Big Stephens Creek likewise served as pastor or supply for the churches that grew out of Big Stephens Creek. The Sweetwater Church is now in Aiken Baptist Association.

When the slaves were freed those who had been members of Big Stephens Creek asked for letters of dismission to form their own churches. One such church was Spring Grove.

Possibly the first great revival occured at Big Stephens Creek when Edmund Botsford visited the section in 1773 and held a protracted meeting, baptizing a number of persons. The church had evidently declined in membership since Danile Marshall had moved into Georgia, and it took on new life under Botsford’s preaching. Following the awakening of 1773 under Botsford there were other seasons of revival, in 1800, 1812, 1821, 1822, 1831, 1832, when hundreds were added to the church. In 1860 the meeting continued for six weeks with the exception of three days when the Edgefield Baptist Association held its annual meeting there. As a result of that meeting over 50 whites joined and a large number of Negroes.

Stephens Creek Church affiliated first with the Sandy Creek Baptist Association in North Carolina that was composed of Separate Baptist Churches. When the Congaree was formed in South Carolina, Stephens Creek became a constituent member of that body and continued as a member during the bried span of that association’s history. In 1788 the church joined the Georgia Association, remaining a member with them until 1802 when it joined the Bethel Association in South Carolina. It was one of the churched asking dismission from the Bethel Association in 1807 to form a new association that was to become the Edgefield Baptist Association. In 1886 the church became a member of the Ridge Association that was formed that year. Later it again joined the Edgefield Baptist Association and has continued as a member to the present.

The wooden church building has been standing since the early part of the Nineteenth Century, it is thought. It was evidently the building referred to in a deed made by Covington Hardy to the deacons and pastor in 1818 conveying the land to the church. That deed, in Deed Book 35, page 149 in the Probate Judge’s office in Edgefield, reads in part as follows:

“Know all men by these present that I, Covington Hardy, of the State and District aforesaid, for and in considertaion of the good will and affection I bear to religious society in general, and that of the Baptist in particular, whereof I am a member, do hereby freely give and of my own free will and accord do bestow unto Willis Whatley, Jonathan Limbecker, James Day and James M. Scott, Pastor and Deacons of the Church known in the Baptist Minutes by Big Stephens Creek at Hardy’s Meeting House and their successors in office, a piece or parcel of land whereon the meeting house now stands containing one acre, bounded on all sides by land ownded by said Covington Hardy, for the sole use and exclusive benefit of the Baptist society or church now at the said Hardy’s Meeting House, or that may be there hereafter, relinquish to them, the aforesaid Pastor and Deacons and their successors in office, all my right, title or claim to the same forever. In witness whereof I have hereunto set my hand this 18^th day of April in the year of Our Lord 1818.”
It was witnessed by John Hardy and Christian Limbecker.

Big Stephens Creek Church has sent out ministers to serve in other fields. A large proportion of her earlier membership emigrated to the more western states where they were instrumental in founding other Baptist churches, so it might be said that the influences that went out from the Mother Church are today felt in far removed places.

When Rev. William Curry was ordained by the church in 1860 as ne result of the six weeks’ revival of that year, Rev. Richard Furman (grandson of the first Dr. Richard Furman) preached the Ordination sermon and in his charge he admonished the young preacher: “My dear Brother Curry, you preach the Gospel; preach it in its purity; preach it in its simplicity; preach it in its strength.”

Early pastors or supplies included Sanders Walker, Benjamin Harry, Charles Bussey, Drury Pace, Elisha Palmore, George Delaughter, Robert Carson, James M. Scott (licensed), Thomas Norris, William Lloyd, Iverson L. Brooks, S. P. Getzen, J. S. Mathews, W. B. Shaw, J. P. Mealing, H. F. Oliver, H. A. Whitman, E. W. Sammons, J. M. White, W. H. Simpson, J. W. Kreps, George Bush, up through the close fo the nineteenth century. . .

MEMBERSHIP ROLL

Males:

John Day - Dec. 1806; Deacon

Jonathan Limacker ; Deacon

John Sullivan - Clerk

Elisha Palmer - dism May 1809

John Pasly

John Pierce

Robert Gardner - Dec. 1806

Richardson Bartlet - dism Augt. 1809

Derrick Holsomback - dism by letter, 1805

Jacob Gleckler - dism by letter 1806

William Brewer - dism by letter Jan 4 1807

Fedrick Whatley

Wallace Whatley

George Getzen

Edward Wood - dism by letter Nov 1810

John Gentry - dism by letter Nov 1810

Nicholas Wood - exc. Oct 1807

Stewart Miner - dism by letter 1808

Isom Bivins - decd March 1808

Darling Linear - dec March 1807

Micael Shannon

Spencer Minor - d. by letter May 1807 and wife dismist

Tomas Lee - by let. Dec. 1809

Auther Rhodes d. by l. Feby 1810

Randol Roberson - d. by l. 1806

John Grumbles

Richard Hardy - dism by letter 1805

Daniel Hardy - " " " June 1808

Thomas Phillips - exc. 18 Aug. 1819

Levinsworth Gardner

Joshua Thorn

Henry Melan Senr - exc. June 1811

Shurly Whatley - exc. June 1806

William Kelly

Benjamin Grumbles - exc. Jan. 4, 1809

James Day

Shirrley Whatley - exc. Jan 4, 1809 restor Aug

Nicholas Wood - dism Jan 4, 1804 res. Apr 1808

Thos Traylor - by letter Sept 1808

Shurley Whatley - restored July 1809 exc. June 1813

Jonathan Melon - rest. Aug. 1809

Daniel Hardy - rest. by letter Aug 1809

James M. Scott

Willis Lanham

Jeremiah Burnett - d. by l. Mar 1810

Pressley Sullivan

William Whatley

Lewis Whatley

Ezekiel Crane - exc. Mar 1810

John M. Jamieson - d by let. 18^th Nov 1809

Joshua Key

Rheubin Cooper

John Barns

Samuel Roper

Robert Long

Cammel Cooper

John Doby

Henry Hoffman - dism by letter May 1811

William Phillips - dism by letter 10^th Dec 1809

baptize 10 Sept. 1809

Joseph Milon

William Hawl

Chrisjohn Limbacker

William Day

Hiram Howard - dism by letter Dec 1810

Joseph Prince

Thomas Howl

John Delany - exc. May 1810

Moses Pierce - baptized Oct 1809

Thos Carter - dism by letter Dec 1810

Bosdel Gardner

Hamblin Quarles

John Hardy

Moses Ross

John Curry Senr

Cader Curry - exc. Oct 1811

Benjamin Long

Martin Hitt

Nathaniel Day - dism by letter Dec 1810

Zachariah Day

Richard Stephens

Henry Melon

William Cannon - exc. June 18

Ellis Murphey - dism Feb. 1810

Henry Brigs

William Glover - exc. Feb. 1810

Baptize Nov 1809

Samuel Parker - dism by letter Jan

Covington Hardy

Charles Jones - exc. Nov. 1811

William Atkins - Oct. exc. 1810

Robert Long

Cilos Day

Thomas Norris - rec’d by letter Feb.

James Mathis - dism. by letter Nov.

Jeremiah Johnson - received by letter Jan

Females:

Elizabeth Day

Susanna McOrmack - recd by letter Apr 1807

Rebechah Limbacker - baptised May 1808

Peggy Traylor - recd by letter Sept 1808

Elizabeth Prince [or Pierce] - recd by letter July 1809

Nancy Minor - restored July 1809

Bapt 20 Aug 1809 decd Jan 1810

Gracy Hatch - dism by letter March 1811

Kitty Scott

Metildy Doby

Jemimah Day

Martha Limbacker - bapt 19 Sept 1809

Margret Robertson

Elizabeth Limbacker

Elisabeth Melon

Amey Roper

Sarah Sullivan

Susannah Quarles

Nancy Melon

Martha Howington

Margret Morgan

Rebeckah Huffman - dism by letter May 1811

Martha Cooper

Margret Bagwell

Sarah Prince

Sarah DeLony

Winnyfred Butler - dism by letter Oct 1810

baptised Oct 1809

Mary Carter - dism by letter 1810

Clary Hardy

Sharlott Howard - exc. Sept. 1810

Elisabeth Bagwell

Sarah Long

Mary Gentry - dism. by let. Nov 1810

Sarah Quarles - dism. by let. Dec. 1810

Martha Hancock

Nancy Whatley

Sarah Quarles

Mary Hardy

Joncy Delany

Elisabeth Howington

Elisabeth Hawl

Martha Glover

Nancy Doolittle

Rebeckah Phillips - dim. by let 16^th

Elisabeth Whatley

Mary Whatley

Elisabeth Ingram

Linney Ross

Martha Frazer

Ludy Murphey - dism. by letter July 1810

Amey Thorn

Harriett Wood - dism. by letter Nov 1810

bapt. Nov meeting

Elisabeth Sullivan

Elisabeth Gentry - dis. by lett. Nov. 1809

Martha Quarles

Penelopy Bussey - decd Nov 1807

Sarah Hill

Mary Whatley

Susannah Melan

Elisabeth - dism by letter 1806

Elisabeth Pearce

Rachel Sigler - dis. by let. Sept 1807

Catiriner Day

Elisabeth Curry

Elisabeth Dearham - exc. 18 Aug 1809

Jane Martin - dism by let Nov 1810

Agness Bozeman - dism by let.

Ann Whatley

Ann Hancock - decd Jan 1809

Mary Brown - dism by let May 1810

Fanny Getzen - died July 1811

Mary Sullivan - decd

Cely Devore

Ann Woods - dis by let Jan 1809

Rachel Brown

Elisabeth Baker - dis. by let March 1810

Sarah Roper - dis by let June 1808

Martha Whatley - dis by let 1811

Sarah Smith

Sarah Daughely - exc. 18 Aug 1809

Susanna Linear

Milly Palmer - dismist May 1809

Olive Quarles

Sarah Hancock - exc. 18 Aug 1809

Martha Hancock

Patience Carter - exc July 1805

Mary Rhodes

Ann Ragler - exc. 18 Aug. 1809

Sarah Cunningham - dis by let 1805

Mary Limbacker

Lucrecy Roberson - dec. 1819

Mary Darling - dism by let Nov.

Fanny Grumbles

Marget Turnuge [?] - dis. Oct. 1807

Elisabeth Beving - dis Nov 18

Barbary Hardy - dis by let 1805

Carry Bulter

Rebeckah Gardner - d. by let Nov.

Sheriba Roberson - dis by let 1806

Ann Quarles

Ann Molton - exc. 18 Aug 1807

Elinder Devore - dis by let.

Peggy [?] Thorn

Nancy Curry

Mary Kelly

Frances Delaughter - exc. Aug. 1

Penelopy Bussy

Sarah Hill

Charrity Delaughter

May Casson

Mary Whatley

Rebehak Devor

Susanna Mealing

Elizabeth Presley

Elizabeth Pierce

Martha Evins - dismist 1802

Rachel Seaglar

Mary Price - dead 1805

Catheron Day

Elizabeth Curry

Ann

Elizabeth Derham

Maryan

Mary Walker

Susanna Watson

Jane Morton

Ruth Pierce

Agnes Bosman

Elizabeth Melam - dead 1804

Ann Whatley

Rebekah Whatley

Ann Hancock

Susanna Moseby

Mary Brown

Hody Morgan - dis 1804

Anna Gitzen

Mary Cosson

---ary Sullivan

---lan Devore - dismist May 1823

Ellender Devore - dismist 1804

Ann Woods

Frances Delaughter - excom. 1804

Rachel Brown

Rebekah Martin - dismist 1804

Elizabeth Baker

Elizabeth Ravennloft [?]

Sarah Roper

Martha Whatley

Sarah Smith

Susanna Linear

Milley Palmer

Olive Quals

Sarah Hancock

Marth Hancock

Patience Carter - exc. 1805

Mary Rhodes

Ann Raglen

Sarah Cunningham - dismist by letter 1809

Mary Limbecker

Lucrosy Robertson

Mary Pace

Fanny Grumbles

Margret

Elizabeth Bivving

Mary Devore

Barbary Hardy - dis. by let 1805

Elizabeth Morgan

Cary Butler

Rebeckah Gardner

Pheriba Roberson

Ann Quals - Aug. 1803 (Susannah Quarles?)

Charlott Lee

Ann Maldon

Pheba Carter - exc. N 1803

Elisabeth Thorn

Mary Parker - dism. by let. Jan 1810

Fanney Brigs

Jemimah Hardy

Lucy Traylor

Anney Butler

Elisabeth Day

Lucy Day - dism. by let Oct 1810

Elisabeth Key - dec. recd. by bapt

Winnfred Gardner

Prissilley Pond - 1810 March recd by bapt

Rebeckah Wood - dism. by let Dec. 1810

1810 Apriel recd. bapt

Milley Atkins - dis by let Dec. 1810

Winney Gardner - 1810 June baptd.

Edy Hammond

Sarah White

--nney Lee

Abelgail Loyd

Mehaney Harrel

Susanna Bartlet 19

Lizy Hancock 20

Sarah Hancock 21

Elizabeth Traylor 22

Susanna Delaughter 2

Mary Limbacker

Bartlet

Linnear

William Miller

Soloman Delaughter

michaelvsims@nyc.rr.comDear Susan:

Thank you for the corrections you have given me for the family of John Browning. Except for church records and tombstone records, everything I have is second hand information, and I have had no real way to judge true from false.

I am not related to this family; rather, my interest is in the church which was founded in John Browning's settlement at Lowndes (originally Montgomery) County, AL - Mount Gilead Baptist Church. The church has been gone a long time, and in recent years, I have tried to clean the cemetery and salvage bits of the broken tombstones from the tall grass. Many Brownings and Peebles are buried in this cemetery.

I have corresponded a great deal with Carolyn Golowka, who is decended from these Brownings, and much of what I have comes from her. I think you posted some emails you received from her.

Also, the land on which my parents house now stands was originally purchased from the government by Robert Hardy, son-in-law of John Browning. This land is about a mile from the Mount Gilead site, and was at one time the location of St. Peter's Episcopal Church. The association with Robert Hardy is what led me to your material online. I have not yet completed a title search to the property to know how it changed hands, but in the 1840s, one John Adams gave the same property to the Episcopal Church. In other words, I don't know how it passed from Robert Hardy to John Adams.

You stated that my list of children for John Browning and Nancy Peebles contains several errors. I did not quite understand which children should be designated as "fake" and "real." When you have time, would you please elaborate and help clarify my errors? If the complete correct list is already posted online, can you direct me to it? I appreciate your help and effort.

If you would be interested in a transcription of the Mount Gilead Church minutes, membership roll, and cemetery, I will be happy to send it to you via email. It is a fairly large file, over 2 MB, in case that makes a difference to you.

Yours truly,

Michael

1768 Horns Creek Church in former Edgefield, now Saluda SC

Horns Creek Baptist Church founded in 1768 was the church of the men and women who fought the Revolutionary War. It is in the neighborhood of Millie Odum's husband Capt. Benjamin Ryan.
Horn-Creek-Baptist-Church

The historic church where this marker rests is Horn's Creek Baptist Church. The church, founded in 1768, was the centerpoint of the rural South Carolina religious movement during its time. It was founded by Reverend Daniel Marshall as the first Baptist Church in upstate SC. The marker also speaks of a skirmish near there. In 1781, a group of American soldiers headed by Le Roy Hammond under the command of Captain Thomas Key attacked and defeated a group of Loyalists under Captain Clark near this marker. Le Roy Hammond founded New Richmond on the Savannah River.

The roads leading up to this place are logging roads. Be very careful when driving out there. Don't go when it's wet or about to rain. The red clay is quite dangerous. 33° 43.267′ N, 81° 56.183′ W. Marker is in Trenton, South Carolina, in Edgefield County. Marker is on Old Stage Road, on the right when traveling south. Click for map. Marker is to the right of the church's front entrance. The church is located just south of the intersection of Old State and Yarborough Roads (both dirt roads). Marker is in this post office area: Trenton SC 29847, United States of America.

The church itself is old and abandoned. The building is not kept up and has been vandalized over time, but it's still worth seeing the inside and out. There are holes in the floor. The cemetery in the back is also in disrepair, but well worth seeing. Some headstones are totally disintegrated, some have just fallen, and some are in perfect shape. BE CAREFUL that you don't damage anything. The cemetery has excellent iron work including a cast iron gate at the Bettis plot which has a design that incorporates a Palmetto tree flanked by lambs and roses. A wooden fence next to the Bettis plot surrounds fieldstone markers.

Bettis Rainsford, of the Historical Society, said the society is set to begin construction of a caretaker’s cabin for the church. “We’ve received some recent gifts, one today,” Mr. Rainsford said, “and we should begin building it shortly, within the next few weeks.” After its completion a restoration project for the church is slated to begin to restore the church to its original condition.

If you go, please report on the state of the creepy RV that's parked on the private property right behind the marker. If you go at night, the RV is the scariest part of the visit. The last two times we visited, we spent most of our time trying to figure out if somebody lives there or not.

1810 Rev. Samuel G. Marsh who married the widow of Capt. Benjamin Ryan Sr 1815. She was born Emelia /Amelia "Milly" Odum who assaulted a man and her husband was sued and had to pay damages. After Capt. Ryan died she married Rev Samuel Marsh but she got shot inside her house while Samuel Marsh was the only one home, but the murder was not solved. She never had children. rev. Marsh quickly married a second widow, the widow of Michael Blocker. if one goes by court records, rev. Marsh was foten sited for mismanagement and absconding with funds. Eventually he went west, as soon as he sold the widow Blocker's estate.

Ropers Crossroads quad. The nearest major town is Meeting Street, SC.